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POST, POST LIKE YOU NEVER POSTED BEFORE!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
then I realized it's been ctrl-a I've been pressing the whole time.
oh well...
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3386 of 3386 [ 50786 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Bank: 153,836.50 Posts: 5138 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
Cash on hand: 194.50 [Donate] Posts: 7 Joined: 2012 Aug 09, Thu 11:25 pm Group: Registered users Gender: Country: Age: 29 Forum style: Hermes Groups: Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Bank: 153,836.50 Posts: 5138 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
Cash on hand: 67,142,591.00 [Donate] Bank: 2,696,969.00 Posts: 10114 Joined: 2011 Mar 05, Sat 4:57 am Location: ЇИ УОЦЯ MЇЙD FЦCКЇЙG ЇT ЇЙTО ОBLЇVЇОЙ Group: Їи$aиїту Gender: Images: 0 Forum style: Hermes Groups: AIRMAN REVOLUTIONARY FRONT, Catgirl Saviours Club, Lemon Legion, Special Access, Wam Bam Klan, ^__^, Їи$aиїту, Tech Admin, Registered users, Penguin Army Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Bank: 153,836.50 Posts: 5138 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
Cash on hand: 136.00 [Donate] Bank: 70,449.50 Posts: 1711 Joined: 2012 Apr 15, Sun 12:10 am Location: The Island Group: Penguin Army Gender: Country: Age: 99 Forum style: Hermes Groups: Lemon Legion, Special Access, Wam Bam Klan, Registered users, Penguin Army Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
Forum rules
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Beware; shit happens here.
POST, POST LIKE YOU NEVER POSTED BEFORE!
Moderator: ☢CAUTION!!☢
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Cash on hand: 6,726.00 [Donate] Posts: 10129 Joined: 2009 Feb 15, Sun 6:44 am Location: Home sweet home. Group: Administrators Gender: Country: Age: 28 Forum style: Hermes Groups: Special Access, Їи$aиїту, Administrators, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 18, Tue 7:42 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
p. 114
[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
p. 115
sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
p. 116
[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Page 3386 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
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Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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1 pcs. 1 pcs.
2012 Sep 18, Tue 7:42 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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_________________ Hai thar! OHSHI-
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
I sure am getting a shitload of FH$ from this.
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Page 3386 of 3386 [ 50787 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Bank: 153,836.50 Posts: 5139 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
_________________ Hai thar! OHSHI-
_________________ 1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 19, Wed 8:59 pm Nomed Level 0
Cash on hand: 194.50 [Donate] Posts: 7 Joined: 2012 Aug 09, Thu 11:25 pm Group: Registered users Gender: Country: Age: 29 Forum style: Hermes Groups: Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
_________________ Fisting should be in the Olympics.
2012 Sep 21, Fri 3:26 am Newpurple Level 28
Cash on hand: 264,247.00
Bank: 153,836.50 Posts: 5139 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
_________________ Hai thar! OHSHI-
_________________ 1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
Cash on hand: 67,142,591.00 [Donate] Bank: 2,696,969.00 Posts: 10114 Joined: 2011 Mar 05, Sat 4:57 am Location: ЇИ УОЦЯ MЇЙD FЦCКЇЙG ЇT ЇЙTО ОBLЇVЇОЙ Group: Їи$aиїту Gender: Images: 0 Forum style: Hermes Groups: AIRMAN REVOLUTIONARY FRONT, Catgirl Saviours Club, Lemon Legion, Special Access, Wam Bam Klan, ^__^, Їи$aиїту, Tech Admin, Registered users, Penguin Army Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
Cash on hand: 264,247.00
Bank: 153,836.50 Posts: 5139 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
_________________ 1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
Cash on hand: 136.00 [Donate] Bank: 70,449.50 Posts: 1711 Joined: 2012 Apr 15, Sun 12:10 am Location: The Island Group: Penguin Army Gender: Country: Age: 99 Forum style: Hermes Groups: Lemon Legion, Special Access, Wam Bam Klan, Registered users, Penguin Army Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
_________________ In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
_________________ 1 pcs. 1 pcs.
2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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_________________ The night has a thousand eyes, and the day but one. Yet the light of the whole world dies, with the fading sun. YomToxic wrote: And so, Hanzo became War.
2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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_________________ Hai thar! OHSHI-
_________________ 1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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_________________ Hai thar! OHSHI-
_________________ 1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
Cash on hand: 6,726.00 [Donate] Posts: 10129 Joined: 2009 Feb 15, Sun 6:44 am Location: Home sweet home. Group: Administrators Gender: Country: Age: 28 Forum style: Hermes Groups: Special Access, Їи$aиїту, Administrators, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
_________________ In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
_________________
1 pcs. 1 pcs.
2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
_________________
2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
_________________
2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
Cash on hand: 1,034.00
Bank: 153,836.50 Posts: 5137 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 14, Fri 11:57 pm YomToxic Level 38
Cash on hand: 6,726.00 [Donate] Posts: 10129 Joined: 2009 Feb 15, Sun 6:44 am Location: Home sweet home. Group: Administrators Gender: Country: Age: 28 Forum style: Hermes Groups: Special Access, Їи$aиїту, Administrators, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
_________________ I HAS 20,000 DONGS.
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
Cash on hand: 1,034.00
Bank: 153,836.50 Posts: 5137 Joined: 2008 Oct 26, Sun 12:47 pm Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
Cash on hand: 67,142,591.00 [Donate] Bank: 2,696,969.00 Posts: 10114 Joined: 2011 Mar 05, Sat 4:57 am Location: ЇИ УОЦЯ MЇЙD FЦCКЇЙG ЇT ЇЙTО ОBLЇVЇОЙ Group: Їи$aиїту Gender: Images: 0 Forum style: Hermes Groups: AIRMAN REVOLUTIONARY FRONT, Catgirl Saviours Club, Lemon Legion, Special Access, Wam Bam Klan, ^__^, Їи$aиїту, Tech Admin, Registered users, Penguin Army
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
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Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:14 am Newpurple Level 28
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oh well...
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
_________________ The night has a thousand eyes, and the day but one. Yet the light of the whole world dies, with the fading sun. YomToxic wrote: And so, Hanzo became War.
2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! now I'm going to press alt-a and paste again.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3386 of 3386 [ 50786 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
_________________ In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
_________________ The night has a thousand eyes, and the day but one. Yet the light of the whole world dies, with the fading sun. YomToxic wrote: And so, Hanzo became War.
2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
_________________ Hai thar! OHSHI-
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! now I'm going to press alt-a and paste again.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3386 of 3386 [ 50786 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
_________________ Hai thar! OHSHI-
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
_________________ In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
_________________
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
_________________ The night has a thousand eyes, and the day but one. Yet the light of the whole world dies, with the fading sun. YomToxic wrote: And so, Hanzo became War.
2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
_________________ Hai thar! OHSHI-
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
_________________ Hai thar! OHSHI-
_________________
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
_________________ Hai thar! OHSHI-
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! now I'm going to press alt-a and paste again.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3386 of 3386 [ 50786 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
_________________ Hai thar! OHSHI-
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
_________________ In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
_________________
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
_________________ The night has a thousand eyes, and the day but one. Yet the light of the whole world dies, with the fading sun. YomToxic wrote: And so, Hanzo became War.
2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
_________________ Hai thar! OHSHI-
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
_________________ Hai thar! OHSHI-
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
_________________ Hai thar! OHSHI-
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
1 pcs. 8 pcs. 1 pcs. 1 pcs. 1 pcs.
2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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2012 Sep 18, Tue 8:15 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Dat olde english.
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2012 Oct 07, Sun 1:10 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! now I'm going to press alt-a and paste again.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored too. Not bored enough to read all that, though.
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2012 Sep 19, Wed 8:59 pm Nomed Level 0
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Orange Juice Jones wrote: Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny I also think that walking abortion aka Family Guy is unfunny and predictable. Seriously someone needs to make the douchebag creator of that show quit making his shitty shows. I wish a very painful horsecock related death on that asshat.
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2012 Sep 21, Fri 3:26 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I just don't get why you don't find it funny. Have you even watched it? And why do you hate Seth MacFarlane so much? Can making something that did not seem very funny to you really trigger such hate? I'd pretty much hate every cartoon in america except for Family Guy, South park, and American Dad if it did. You know what I think? I think it all comes down to exactly what makes me dislike Monty Python. You heard a bunch of lame jokes from friends, read about the series being a rip off of the simpsons, and by this stage already made up your mind that the show is shit, and now it doesn't matter how many good moments you watch of the show, because you wont even be paying attention to it.
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2012 Sep 21, Fri 7:00 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! in my case, i liked it when i was really young, probably because noone else was talking about it in Elementary, and i started seriously hating family guy after more and more people talked about it, and now when i watch it all i hear are seriosly lame jokes, same thing kinda happened to monty python and other things
Moral of the story: people are lame and they ruin everything
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2012 Sep 23, Sun 7:28 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! We didn't have Family Guy in Sweden when I was young. We did have Simpsons and South Park, though. south park I felt at one time was kind of immature, but that was before I watched the later seasons, and instantly changed my mind. Simpsons, I feel haven't really adapted to the latest humor yet, and I feel it's more about doing stuff that people can remember, like spider pig. I just don't see why that was funny, but it sure got popular. Family Guy did a similar thing way back with the fucking bird song, but that episode was actually a parody of doing shit like that, and they even admitted in later episodes how fucking lame that episode was. But this is a perfect example of how a fanbase can ruin a good show. The entire fucking week that bird song episode of Family Guy came out, every fucking kid played that fucking song, and ever since then I hated that episode.
Then there's the fact that all kids watch Simpsons nowadays. and by kids I mean 6 and up. It kinda makes me feel I've outgrown it. Family Guy they don't get because that's adult humor with sex jokes, subliminal stuff that only older people would recognize and find funny.
South Park I still like because they have a nice moral of story for each episode about how the world is retarded.
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2012 Sep 23, Sun 6:23 pm Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! There will always be a special place in my heart for the Simpsons. I can still watch the early stuff and laugh. I havent seen any of the new seasons though. Family Guy however, I'll still watch it, but I actually havent found any if the new episodes that funny. Its mainly just shock value now.
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2012 Sep 29, Sat 9:15 am Hanzo Bitter, and then some.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Oct 02, Tue 12:32 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hanzo is right. We shouldn't just side with one cartoon. They all have different kind of humor and are targeted at different kind of people. After all, they're just trying to entertain.
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2012 Oct 05, Fri 10:50 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to spam for realz now
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2012 Oct 07, Sun 1:08 am Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I'm going to press alt-a and paste: User Control Panel • Private Messages • FAQ • Search • Members • FH$ [ 1,034.00 ] • Site Shop • Logout [ Newpurple ]
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Portal ‹ Board index ‹ ./Main ‹ ./General Spam ‹ Fuck all ‹ POST, POST LIKE YOU NEVER POSTED BEFORE!
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Page 3385 of 3386 [ 50785 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Hey rai!
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2012 Sep 09, Sun 2:49 am Shortpenguin Level 17
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
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2012 Sep 09, Sun 3:51 am rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! O_o dont eat my kittens
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2012 Sep 13, Thu 12:14 pm rai-chan Level 1
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! yesyom?
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2012 Sep 13, Thu 12:16 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! It has already happened and you cant do a damn thing about it
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 7:07 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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2012 Sep 14, Fri 10:25 pm Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
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2012 Sep 14, Fri 11:43 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
_________________ Hai thar! OHSHI-
_________________
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2012 Sep 14, Fri 11:57 pm YomToxic Level 38
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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2012 Sep 15, Sat 12:35 am Orange Juice Jones Level 21
Cash on hand: 314,081.00 [Donate] Posts: 2159 Joined: 2012 Feb 12, Sun 10:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users
Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
2012 Sep 15, Sat 10:27 pm Newpurple Level 28
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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2012 Sep 16, Sun 3:48 pm *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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2012 Sep 17, Mon 8:02 am Orange Juice Jones Level 21
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I am bored
Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
_________________
1 pcs. 1 pcs.
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE! The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
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by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of
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the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."' SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
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"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O
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son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being
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performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
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[paragraph continues] Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing
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sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me.
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[paragraph continues] But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
More later this is long
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Reply to topic Page 3385 of 3387 [ 50792 posts ] Go to page Previous 1 ... 3382, 3383, 3384, 3385, 3386, 3387 Next Subscribe topic | Bookmark topic | Print view | E-mail friend Previous topic | Next topic POST, POST LIKE YOU NEVER POSTED BEFORE! Author Message Shortpenguin Level 17 Level 17 User avatar
Cash on hand: 136.00 [Donate] Bank: 70,449.50 Posts: 1711 Joined: Sat Apr 14, 2012 4:10 pm Location: The Island Group: Penguin Army Gender: Country: Antarctica (aq) Age: 99 Forum style: Hermes Groups: Lemon Legion, Special Access, Wam Bam Klan, Registered users, Penguin Army Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Image
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Sat Sep 08, 2012 7:51 pm Report this post Profile Send private message E-mail rai-chan Level 1 Level 1 User avatar
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Thu Sep 13, 2012 4:14 am Report this post Profile Send private message E-mail rai-chan Level 1 Level 1 User avatar
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Thu Sep 13, 2012 4:16 am Report this post Profile Send private message E-mail Orange Juice Jones Online Level 21 Level 21 User avatar
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_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words! Image
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Fri Sep 14, 2012 11:07 am Report this post Profile Send private message E-mail Newpurple Online Level 28 Level 28 User avatar
Cash on hand: 741.50 [Donate] Bank: 793,858.50 Posts: 5168 Joined: Sun Oct 26, 2008 5:47 am Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Family Guy > Simpsons
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Fri Sep 14, 2012 2:25 pm Report this post Profile Send private message E-mail Orange Juice Jones Online Level 21 Level 21 User avatar
Cash on hand: 314,108.50 Posts: 2160 Joined: Sun Feb 12, 2012 3:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Edit post Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! That is wrong on very many levels Family guy is shit The Simpsons used to be one of the best shows ever but now they are unfortunately...shit Family guy used to be kind of funny but now..shit
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words! Image
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Fri Sep 14, 2012 3:43 pm Report this post Profile Send private message E-mail Newpurple Online Level 28 Level 28 User avatar
Cash on hand: 741.50 [Donate] Bank: 793,858.50 Posts: 5168 Joined: Sun Oct 26, 2008 5:47 am Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
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Fri Sep 14, 2012 3:57 pm Report this post Profile Send private message E-mail YomToxic Level 38 Level 38 User avatar
Cash on hand: 7,437.50 [Donate] Posts: 10154 Joined: Sat Feb 14, 2009 11:44 pm Location: Home sweet home. Group: Administrators Gender: Country: Hong Kong (hk) Age: 28 Forum style: Hermes Groups: Special Access, Їи$aиїту, Administrators, Registered users Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! rai-chan wrote: yesyom?
Did you get your catnip money?
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Fri Sep 14, 2012 4:35 pm Report this post Profile Send private message E-mail MSNM/WLM WWW Orange Juice Jones Online Level 21 Level 21 User avatar
Cash on hand: 314,108.50 Posts: 2160 Joined: Sun Feb 12, 2012 3:31 pm Location: The stars at night are big and bright Group: ORANGE?!? Gender: Age: 21 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Edit post Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! Newpurple wrote: You're just saying that because you grew up with Simpsons. It used to be the best show ever when I was 10. The simpsons humor is old and I've outgrown it. Family guy on the other hand is fast paced, unpredictable, and it all really comes down to making fun of the typical American. You're just butthurt, and anyone outside the US will agree with me.
Family guy has gotten better and better. The only bad part is when they fill 10 minutes of the episode with music, but they do that in most American cartoons because apparently Americans like listening to music rather than hearing jokes.
How am I butthurt about people making fun of Americans? That is like our national pastime man almost every show we have makes fun of America in some form or another Family guy is just boring to me all of their jokes are relatively lame and their unpredictableness have been done better by many other shows And yeah I did grow up with the Simpsons but I can still watch their episodes and find them still funny
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words! Image
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Sat Sep 15, 2012 2:27 pm Report this post Profile Send private message E-mail Newpurple Online Level 28 Level 28 User avatar
Cash on hand: 741.50 [Donate] Bank: 793,858.50 Posts: 5168 Joined: Sun Oct 26, 2008 5:47 am Group: Oldies Gender: Images: 8 Forum style: Hermes Groups: Special Access, Їи$aиїту, Registered users Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! I dunno. I just figured it had to be butthurt since no one I know in real life likes simpsons better, but practically all Americans on the internet hate Family Guy.
Must be culture, then...
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Sun Sep 16, 2012 7:48 am Report this post Profile Send private message E-mail *AnimeFuckHead* ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ ℱᒪ૪ᓰﬡᘐ ᖘ⋒ᖇᖰᒪᙓ ᖘᙓﬡᓮᔕ User avatar
Cash on hand: 67,142,644.00 [Donate] Bank: 2,696,969.00 Posts: 10116 Joined: Fri Mar 04, 2011 9:57 pm Location: ЇИ УОЦЯ MЇЙD FЦCКЇЙG ЇT ЇЙTО ОBLЇVЇОЙ Group: Їи$aиїту Gender: Images: 0 Forum style: Hermes Groups: AIRMAN REVOLUTIONARY FRONT, Catgirl Saviours Club, Lemon Legion, Special Access, Wam Bam Klan, ^__^, Їи$aиїту, Tech Admin, Registered users, Penguin Army Reply with quote Post Re: POST, POST LIKE YOU NEVER POSTED BEFORE! i happen to agree with ojj, and i didnt grow up with either, but of course, capacity of ideas fade with time
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Mon Sep 17, 2012 12:02 am Report this post Profile Send private message E-mail MSNM/WLM WWW Orange Juice Jones Online Level 21 Level 21 User avatar
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Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. [Chapter I]
My name is Arthur Gordon Pym. My father was a respectable trader in sea-stores at Nantucket, where I was born. My maternal grandfather was an attorney in good practice. He was fortunate in every thing, and had speculated very successfully in stocks of the Edgarton New Bank, as it was formerly called. By these and other means he had managed to lay by a tolerable sum of money. He was more attached to myself, I believe, than to any other person in the world, and I expected to inherit the most of his property at his death. He sent me, at six years of age, to the school of old Mr. Ricketts, a gentleman with only one arm and of eccentric manners- he is well known to almost every person who has visited New Bedford. I stayed at his school until I was sixteen, when I left him for Mr. E. Ronald's academy on the hill. Here I became intimate with the son of Mr. Barnard, a sea-captain, who generally sailed in the employ of Lloyd and Vredenburgh- Mr. Barnard is also very well known in New Bedford, and has many relations, I am certain, in Edgarton. His son was named Augustus, and he was nearly two years older than myself. He had been on a whaling voyage with his father in the John Donaldson, and was always talking to me of his adventures in the South Pacific Ocean. I used frequently to go home with him, and remain all day, and sometimes all night. We occupied the same bed, and he would be sure to keep me awake until almost light, telling me stories of the natives of the Island of Tinian, and other places he had visited in his travels. At last I could not help being interested in what he said, and by degrees I felt the greatest desire to go to sea. I owned a sailboat called the Ariel, and worth about seventy-five dollars. She had a half-deck or cuddy, and was rigged sloop-fashion- I forget her tonnage, but she would hold ten persons without much crowding. In this boat we were in the habit of going on some of the maddest freaks in the world; and, when I now think of them, it appears to me a thousand wonders that I am alive to-day.
I will relate one of these adventures by way of introduction to a longer and more momentous narrative. One night there was a party at Mr. Barnard's, and both Augustus and myself were not a little intoxicated toward the close of it. As usual, in such cases, I took part of his bed in preference to going home. He went to sleep, as I thought, very quietly (it being near one when the party broke up), and without saying a word on his favorite topic. It might have been half an hour from the time of our getting in bed, and I was just about falling into a doze, when he suddenly started up, and swore with a terrible oath that he would not go to sleep for any Arthur Pym in Christendom, when there was so glorious a breeze from the southwest. I never was so astonished in my life, not knowing what he intended, and thinking that the wines and liquors he had drunk had set him entirely beside himself. He proceeded to talk very coolly, however, saying he knew that I supposed him intoxicated, but that he was never more sober in his life. He was only tired, he added, of lying in bed on such a fine night like a dog, and was determined to get up and dress, and go out on a frolic with the boat. I can hardly tell what possessed me, but the words were no sooner out of his mouth than I felt a thrill of the greatest excitement and pleasure, and thought his mad idea one of the most delightful and most reasonable things in the world. It was blowing almost a gale, and the weather was very cold- it being late in October. I sprang out of bed, nevertheless, in a kind of ecstasy, and told him I was quite as brave as himself, and quite as tired as he was of lying in bed like a dog, and quite as ready for any fun or frolic as any Augustus Barnard in Nantucket.
We lost no time in getting on our clothes and hurrying down to the boat. She was lying at the old decayed wharf by the lumber-yard of Pankey & Co., and almost thumping her side out against the rough logs. Augustus got into her and bailed her, for she was nearly half full of water. This being done, we hoisted jib and mainsail, kept full, and started boldly out to sea.
The wind, as I before said, blew freshly from the southwest. The night was very clear and cold. Augustus had taken the helm, and I stationed myself by the mast, on the deck of the cuddy. We flew along at a great rate- neither of us having said a word since casting loose from the wharf. I now asked my companion what course he intended to steer, and what time he thought it probable we should get back. He whistled for a few minutes, and then said crustily: "I am going to sea- you may go home if you think proper." Turning my eyes upon him, I perceived at once that, in spite of his assumed nonchalance, he was greatly agitated. I could see him distinctly by the light of the moon- his face was paler than any marble, and his hand shook so excessively that he could scarcely retain hold of the tiller. I found that something had gone wrong, and became seriously alarmed. At this period I knew little about the management of a boat, and was now depending entirely upon the nautical skill of my friend. The wind, too, had suddenly increased, as we were fast getting out of the lee of the land- still I was ashamed to betray any trepidation, and for almost half an hour maintained a resolute silence. I could stand it no longer, however, and spoke to Augustus about the propriety of turning back. As before, it was nearly a minute before he made answer, or took any notice of my suggestion. "By-and-by," said he at length- "time enough- home by-and-by." I had expected a similar reply, but there was something in the tone of these words which filled me with an indescribable feeling of dread. I again looked at the speaker attentively. His lips were perfectly livid, and his knees shook so violently together that he seemed scarcely able to stand. "For God's sake, Augustus," I screamed, now heartily frightened, "what ails you?- what is the matter?- what are you going to do?" "Matter!" he stammered, in the greatest apparent surprise, letting go the tiller at the same moment, and falling forward into the bottom of the boat- "matter- why, nothing is the- matter- going home- d-d-don't you see?" The whole truth now flashed upon me. I flew to him and raised him up. He was drunk- beastly drunk- he could no longer either stand, speak or see. His eyes were perfectly glazed; and as I let him go in the extremity of my despair, he rolled like a mere log into the bilge-water, from which I had lifted him. It was evident that, during the evening, he had drunk far more than I suspected, and that his conduct in bed had been the result of a highly-concentrated state of intoxication- a state which, like madness, frequently enables the victim to imitate the outward demeanour of one in perfect possession of his senses. The coolness of the night air, however, had had its usual effect- the mental energy began to yield before its influence- and the confused perception which he no doubt then had of his perilous situation had assisted in hastening the catastrophe. He was now thoroughly insensible, and there was no probability that he would be otherwise for many hours.
It is hardly possible to conceive the extremity of my terror. The fumes of the wine lately taken had evaporated, leaving me doubly timid and irresolute. I knew that I was altogether incapable of managing the boat, and that a fierce wind and strong ebb tide were hurrying us to destruction. A storm was evidently gathering behind us; we had neither compass nor provisions; and it was clear that, if we held our present course, we should be out of sight of land before daybreak. These thoughts, with a crowd of others equally fearful, flashed through my mind with a bewildering rapidity, and for some moments paralyzed me beyond the possibility of making any exertion. The boat was going through the water at a terrible rate- full before the wind- no reef in either jib or mainsail- running her bows completely under the foam. It was a thousand wonders she did not broach to- Augustus having let go the tiller, as I said before, and I being too much agitated to think of taking it myself. By good luck, however, she kept steady, and gradually I recovered some degree of presence of mind. Still the wind was increasing fearfully, and whenever we rose from a plunge forward, the sea behind fell combing over our counter, and deluged us with water. I was so utterly benumbed, too, in every limb, as to be nearly unconscious of sensation. At length I summoned up the resolution of despair, and rushing to the mainsail let it go by the run. As might have been expected, it flew over the bows, and, getting drenched with water, carried away the mast short off by the board. This latter accident alone saved me from instant destruction. Under the jib only, I now boomed along before the wind, shipping heavy seas occasionally over the counter, but relieved from the terror of immediate death. I took the helm, and breathed with greater freedom as I found that there yet remained to us a chance of ultimate escape. Augustus still lay senseless in the bottom of the boat; and as there was imminent danger of his drowning (the water being nearly a foot deep just where he fell), I contrived to raise him partially up, and keep him in a sitting position, by passing a rope round his waist, and lashing it to a ringbolt in the deck of the cuddy. Having thus arranged every thing as well as I could in my chilled and agitated condition, I recommended myself to God, and made up my mind to bear whatever might happen with all the fortitude in my power.
Hardly had I come to this resolution, when, suddenly, a loud and long scream or yell, as if from the throats of a thousand demons, seemed to pervade the whole atmosphere around and above the boat. Never while I live shall I forget the intense agony of terror I experienced at that moment. My hair stood erect on my head- I felt the blood congealing in my veins- my heart ceased utterly to beat, and without having once raised my eyes to learn the source of my alarm, I tumbled headlong and insensible upon the body of my fallen companion.
I found myself, upon reviving, in the cabin of a large whaling-ship (the Penguin) bound to Nantucket. Several persons were standing over me, and Augustus, paler than death, was busily occupied in chafing my hands. Upon seeing me open my eyes, his exclamations of gratitude and joy excited alternate laughter and tears from the rough-looking personages who were present. The mystery of our being in existence was now soon explained. We had been run down by the whaling-ship, which was close-hauled, beating up to Nantucket with every sail she could venture to set, and consequently running almost at right angles to our own course. Several men were on the look-out forward, but did not perceive our boat until it was an impossibility to avoid coming in contact- their shouts of warning upon seeing us were what so terribly alarmed me. The huge ship, I was told, rode immediately over us with as much ease as our own little vessel would have passed over a feather, and without the least perceptible impediment to her progress. Not a scream arose from the deck of the victim- there was a slight grating sound to be heard mingling with the roar of wind and water, as the frail bark which was swallowed up rubbed for a moment along the keel of her destroyer- but this was all. Thinking our boat (which it will be remembered was dismasted) some mere shell cut adrift as useless, the captain (Captain E. T. V. Block, of New London) was for proceeding on his course without troubling himself further about the matter. Luckily, there were two of the look-out who swore positively to having seen some person at our helm, and represented the possibility of yet saving him. A discussion ensued, when Block grew angry, and, after a while, said that "it was no business of his to be eternally watching for egg-shells; that the ship should not put about for any such nonsense; and if there was a man run down, it was nobody's fault but Henderson, the first mate, now took the matter up, being justly indignant, as well as the whole ship's crew, at a speech evincing so base a degree of heartless atrocity. He spoke plainly, seeing himself upheld by the men, told the captain he considered him a fit subject for the gallows, and that he would disobey his orders if he were hanged for it the moment he set his foot on shore. He strode aft, jostling Block (who turned pale and made no answer) on one side, and seizing the helm, gave the word, in a firm voice, Hard-a-lee! The men flew to their posts, and the ship went cleverly about. All this had occupied nearly five minutes, and it was supposed to be hardly within the bounds of possibility that any individual could be saved- allowing any to have been on board the boat. Yet, as the reader has seen, both Augustus and myself were rescued; and our deliverance seemed to have been brought about by two of those almost inconceivable pieces of good fortune which are attributed by the wise and pious to the special interference of Providence.
While the ship was yet in stays, the mate lowered the jolly-boat and jumped into her with the very two men, I believe, who spoke up as having seen me at the helm. They had just left the lee of the vessel (the moon still shining brightly) when she made a long and heavy roll to windward, and Henderson, at the same moment, starting up in his seat bawled out to his crew to back water. He would say nothing else- repeating his cry impatiently, back water! black water! The men put back as speedily as possible, but by this time the ship had gone round, and gotten fully under headway, although all hands on board were making great exertions to take in sail. In despite of the danger of the attempt, the mate clung to the main-chains as soon as they came within his reach. Another huge lurch now brought the starboard side of the vessel out of water nearly as far as her keel, when the cause of his anxiety was rendered obvious enough. The body of a man was seen to be affixed in the most singular manner to the smooth and shining bottom (the Penguin was coppered and copper-fastened), and beating violently against it with every movement of the hull. After several ineffectual efforts, made during the lurches of the ship, and at the imminent risk of swamping the boat I was finally disengaged from my perilous situation and taken on board- for the body proved to be my own. It appeared that one of the timber-bolts having started and broken a passage through the copper, it had arrested my progress as I passed under the ship, and fastened me in so extraordinary a manner to her bottom. The head of the bolt had made its way through the collar of the green baize jacket I had on, and through the back part of my neck, forcing itself out between two sinews and just below the right ear. I was immediately put to bed- although life seemed to be totally extinct. There was no surgeon on board. The captain, however, treated me with every attention- to make amends, I presume, in the eyes of his crew, for his atrocious behaviour in the previous portion of the adventure.
In the meantime, Henderson had again put off from the ship, although the wind was now blowing almost a hurricane. He had not been gone many minutes when he fell in with some fragments of our boat, and shortly afterward one of the men with him asserted that he could distinguish a cry for help at intervals amid the roaring of the tempest. This induced the hardy seamen to persevere in their search for more than half an hour, although repeated signals to return were made them by Captain Block, and although every moment on the water in so frail a boat was fraught to them with the most imminent and deadly peril. Indeed, it is nearly impossible to conceive how the small jolly they were in could have escaped destruction for a single instant. She was built, however, for the whaling service, and was fitted, as I have since had reason to believe, with air-boxes, in the manner of some life-boats used on the coast of Wales.
After searching in vain for about the period of time just mentioned, it was determined to get back to the ship. They had scarcely made this resolve when a feeble cry arose from a dark object that floated rapidly by. They pursued and soon overtook it. It proved to be the entire deck of the Ariel's cuddy. Augustus was struggling near it, apparently in the last agonies. Upon getting hold of him it was found that he was attached by a rope to the floating timber. This rope, it will be remembered, I had myself tied around his waist, and made fast to a ringbolt, for the purpose of keeping him in an upright position, and my so doing, it appeared, had been ultimately the means of preserving his life. The Ariel was slightly put together, and in going down her frame naturally went to pieces; the deck of the cuddy, as might have been expected, was lifted, by the force of the water rushing in, entirely from the main timbers, and floated (with other fragments, no doubt) to the surface- Augustus was buoyed up with it, and thus escaped a terrible death.
It was more than an hour after being taken on board the Penguin before he could give any account of himself, or be made to comprehend the nature of the accident which had befallen our boat. At length he became thoroughly aroused, and spoke much of his sensations while in the water. Upon his first attaining any degree of consciousness, he found himself beneath the surface, whirling round and round with inconceivable rapidity, and with a rope wrapped in three or four folds tightly about his neck. In an instant afterward he felt himself going rapidly upward, when, his head striking violently against a hard substance, he again relapsed into insensibility. Upon once more reviving he was in fuller possession of his reason- this was still, however, in the greatest degree clouded and confused. He now knew that some accident had occurred, and that he was in the water, although his mouth was above the surface, and he could breathe with some freedom. Possibly, at this period the deck was drifting rapidly before the wind, and drawing him after it, as he floated upon his back. Of course, as long as he could have retained this position, it would have been nearly impossible that he should be drowned. Presently a surge threw him directly athwart the deck, and this post he endeavored to maintain, screaming at intervals for help. just before he was discovered by Mr. Henderson, he had been obliged to relax his hold through exhaustion, and, falling into the sea, had given himself up for lost. During the whole period of his struggles he had not the faintest recollection of the Ariel, nor of the matters in connexion with the source of his disaster. A vague feeling of terror and despair had taken entire possession of his faculties. When he was finally picked up, every power of his mind had failed him; and, as before said, it was nearly an hour after getting on board the Penguin before he became fully aware of his condition. In regard to myself- I was resuscitated from a state bordering very nearly upon death (and after every other means had been tried in vain for three hours and a half) by vigorous friction with flannels bathed in hot oil- a proceeding suggested by Augustus. The wound in my neck, although of an ugly appearance, proved of little real consequence, and I soon recovered from its effects.
The Penguin got into port about nine o'clock in the morning, after encountering one of the severest gales ever experienced off Nantucket. Both Augustus and myself managed to appear at Mr. Barnard's in time for breakfast- which, luckily, was somewhat late, owing to the party over night. I suppose all at the table were too much fatigued themselves to notice our jaded appearance- of course, it would not have borne a very rigid scrutiny. Schoolboys, however, can accomplish wonders in the way of deception, and I verily believe not one of our friends in Nantucket had the slightest suspicion that the terrible story told by some sailors in town of their having run down a vessel at sea and drowned some thirty or forty poor devils, had reference either to the Ariel, my companion, or myself. We two have since very frequently talked the matter over- but never without a shudder. In one of our conversations Augustus frankly confessed to me, that in his whole life he had at no time experienced so excruciating a sense of dismay, as when on board our little boat he first discovered the extent of his intoxication, and felt himself sinking beneath its influence.
[Chapter II]
In no affairs of mere prejudice, pro or con, do we deduce inferences with entire certainty, even from the most simple data. It might be supposed that a catastrophe such as I have just related would have effectually cooled my incipient passion for the sea. On the contrary, I never experienced a more ardent longing for the wild adventures incident to the life of a navigator than within a week after our miraculous deliverance. This short period proved amply long enough to erase from my memory the shadows, and bring out in vivid light all the pleasurably exciting points of color, all the picturesqueness, of the late perilous accident. My conversations with Augustus grew daily more frequent and more intensely full of interest. He had a manner of relating his stories of the ocean (more than one half of which I now suspect to have been sheer fabrications) well adapted to have weight with one of my enthusiastic temperament and somewhat gloomy although glowing imagination. It is strange, too, that he most strongly enlisted my feelings in behalf of the life of a seaman, when he depicted his more terrible moments of suffering and despair. For the bright side of the painting I had a limited sympathy. My visions were of shipwreck and famine; of death or captivity among barbarian hordes; of a lifetime dragged out in sorrow and tears, upon some gray and desolate rock, in an ocean unapproachable and unknown. Such visions or desires- for they amounted to desires- are common, I have since been assured, to the whole numerous race of the melancholy among men- at the time of which I speak I regarded them only as prophetic glimpses of a destiny which I felt myself in a measure bound to fulfil. Augustus thoroughly entered into my state of mind. It is probable, indeed, that our intimate communion had resulted in a partial interchange of character.
About eighteen months after the period of the Ariel's disaster, the firm of Lloyd and Vredenburgh (a house connected in some manner with the Messieurs Enderby, I believe, of Liverpool) were engaged in repairing and fitting out the brig Grampus for a whaling voyage. She was an old hulk, and scarcely seaworthy when all was done to her that could be done. I hardly know why she was chosen in preference to other good vessels belonging to the same owners- but so it was. Mr. Barnard was appointed to command her, and Augustus was going with him. While the brig was getting ready, he frequently urged upon me the excellency of the opportunity now offered for indulging my desire of travel. He found me by no means an unwilling listener- yet the matter could not be so easily arranged. My father made no direct opposition; but my mother went into hysterics at the bare mention of the design; and, more than all, my grandfather, from whom I expected much, vowed to cut me off with a shilling if I should ever broach the subject to him again. These difficulties, however, so far from abating my desire, only added fuel to the flame. I determined to go at all hazards; and, having made known my intentions to Augustus, we set about arranging a plan by which it might be accomplished. In the meantime I forbore speaking to any of my relations in regard to the voyage, and, as I busied myself ostensibly with my usual studies, it was supposed that I had abandoned the design. I have since frequently examined my conduct on this occasion with sentiments of displeasure as well as of surprise. The intense hypocrisy I made use of for the furtherance of my project- an hypocrisy pervading every word and action of my life for so long a period of time- could only have been rendered tolerable to myself by the wild and burning expectation with which I looked forward to the fulfilment of my long-cherished visions of travel.
In pursuance of my scheme of deception, I was necessarily obliged to leave much to the management of Augustus, who was employed for the greater part of every day on board the Grampus, attending to some arrangements for his father in the cabin and cabin hold. At night, however, we were sure to have a conference and talk over our hopes. After nearly a month passed in this manner, without our hitting upon any plan we thought likely to succeed, he told me at last that he had determined upon everything necessary. I had a relation living in New Bedford, a Mr. Ross, at whose house I was in the habit of spending occasionally two or three weeks at a time. The brig was to sail about the middle of June (June, 1827), and it was agreed that, a day or two before her putting to sea, my father was to receive a note, as usual, from Mr. Ross, asking me to come over and spend a fortnight with Robert and Emmet (his sons). Augustus charged himself with the inditing of this note and getting it delivered. Having set out as supposed, for New Bedford, I was then to report myself to my companion, who would contrive a hiding-place for me in the Grampus. This hiding-place, he assured me, would be rendered sufficiently comfortable for a residence of many days, during which I was not to make my appearance. When the brig had proceeded so far on her course as to make any turning back a matter out of question, I should then, he said, be formally installed in all the comforts of the cabin; and as to his father, he would only laugh heartily at the joke. Vessels enough would be met with by which a letter might be sent home explaining the adventure to my parents. The middle of June at length arrived, and every thing had been matured. The note was written and delivered, and on a Monday morning I left the house for the New Bedford packet, as supposed. I went, however, straight to Augustus, who was waiting for me at the corner of a street. It had been our original plan that I should keep out of the way until dark, and then slip on board the brig; but, as there was now a thick fog in our favor, it was agreed to lose no time in secreting me. Augustus led the way to the wharf, and I followed at a little distance, enveloped in a thick seaman's cloak, which he had brought with him, so that my person might not be easily recognized. just as we turned the second corner, after passing Mr. Edmund's well, who should appear, standing right in front of me, and looking me full in the face, but old Mr. Peterson, my grandfather. "Why, bless my soul, Gordon," said he, after a long pause, "why, why,- whose dirty cloak is that you have on?" "Sir!" I replied, assuming, as well as I could, in the exigency of the moment, an air of offended surprise, and talking in the gruffest of all imaginable tones- "sir! you are a sum'mat mistaken- my name, in the first place, bee'nt nothing at all like Goddin, and I'd want you for to know better, you blackguard, than to call my new obercoat a darty one." For my life I could hardly refrain from screaming with laughter at the odd manner in which the old gentleman received this handsome rebuke. He started back two or three steps, turned first pale and then excessively red, threw up his spectacles, then, putting them down, ran full tilt at me, with his umbrella uplifted. He stopped short, however, in his career, as if struck with a sudden recollection; and presently, turning round, hobbled off down the street, shaking all the while with rage, and muttering between his teeth: "Won't do- new glasses- thought it was Gordon- d--d good-for-nothing salt water Long Tom."
After this narrow escape we proceeded with greater caution, and arrived at our point of destination in safety. There were only one or two of the hands on board, and these were busy forward, doing something to the forecastle combings. Captain Barnard, we knew very well, was engaged at Lloyd and Vredenburgh's, and would remain there until late in the evening, so we had little to apprehend on his account. Augustus went first up the vessel's side, and in a short while I followed him, without being noticed by the men at work. We proceeded at once into the cabin, and found no person there. It was fitted up in the most comfortable style- a thing somewhat unusual in a whaling-vessel. There were four very excellent staterooms, with wide and convenient berths. There was also a large stove, I took notice, and a remarkably thick and valuable carpet covering the floor of both the cabin and staterooms. The ceiling was full seven feet high, and, in short, every thing appeared of a more roomy and agreeable nature than I had anticipated. Augustus, however, would allow me but little time for observation, insisting upon the necessity of my concealing myself as soon as possible. He led the way into his own stateroom, which was on the starboard side of the brig, and next to the bulkheads. Upon entering, he closed the door and bolted it. I thought I had never seen a nicer little room than the one in which I now found myself. It was about ten feet long, and had only one berth, which, as I said before, was wide and convenient. In that portion of the closet nearest the bulkheads there was a space of four feet square, containing a table, a chair, and a set of hanging shelves full of books, chiefly books of voyages and travels. There were many other little comforts in the room, among which I ought not to forget a kind of safe or refrigerator, in which Augustus pointed out to me a host of delicacies, both in the eating and drinking department.
He now pressed with his knuckles upon a certain spot of the carpet in one corner of the space just mentioned, letting me know that a portion of the flooring, about sixteen inches square, had been neatly cut out and again adjusted. As he pressed, this portion rose up at one end sufficiently to allow the passage of his finger beneath. In this manner he raised the mouth of the trap (to which the carpet was still fastened by tacks), and I found that it led into the after hold. He next lit a small taper by means of a phosphorous match, and, placing the light in a dark lantern, descended with it through the opening, bidding me follow. I did so, and be then pulled the cover upon the hole, by means of a nail driven into the under side- the carpet, of course, resuming its original position on the floor of the stateroom, and all traces of the aperture being concealed.
The taper gave out so feeble a ray that it was with the greatest difficulty I could grope my way through the confused mass of lumber among which I now found myself. By degrees, however, my eyes became accustomed to the gloom, and I proceeded with less trouble, holding on to the skirts of my friend's coat. He brought me, at length, after creeping and winding through innumerable narrow passages, to an iron-bound box, such as is used sometimes for packing fine earthenware. It was nearly four feet high, and full six long, but very narrow. Two large empty oil-casks lay on the top of it, and above these, again, a vast quantity of straw matting, piled up as high as the floor of the cabin. In every other direction around was wedged as closely as possible, even up to the ceiling, a complete chaos of almost every species of ship-furniture, together with a heterogeneous medley of crates, hampers, barrels, and bales, so that it seemed a matter no less than miraculous that we had discovered any passage at all to the box. I afterward found that Augustus had purposely arranged the stowage in this hold with a view to affording me a thorough concealment, having had only one assistant in the labour, a man not going out in the brig.
My companion now showed me that one of the ends of the box could be removed at pleasure. He slipped it aside and displayed the interior, at which I was excessively amused. A mattress from one of the cabin berths covered the whole of its bottom, and it contained almost every article of mere comfort which could be crowded into so small a space, allowing me, at the same time, sufficient room for my accommodation, either in a sitting position or lying at full length. Among other things, there were some books, pen, ink, and paper, three blankets, a large jug full of water, a keg of sea-biscuit, three or four immense Bologna sausages, an enormous ham, a cold leg of roast mutton, and half a dozen bottles of cordials and liqueurs. I proceeded immediately to take possession of my little apartment, and this with feelings of higher satisfaction, I am sure, than any monarch ever experienced upon entering a new palace. Augustus now pointed out to me the method of fastening the open end of the box, and then, holding the taper close to the deck, showed me a piece of dark whipcord lying along it. This, he said, extended from my hiding-place throughout an the necessary windings among the lumber, to a nail which was driven into the deck of the hold, immediately beneath the trap-door leading into his stateroom. By means of this cord I should be enabled readily to trace my way out without his guidance, provided any unlooked-for accident should render such a step necessary. He now took his departure, leaving with me the lantern, together with a copious supply of tapers and phosphorous, and promising to pay me a visit as often as he could contrive to do so without observation. This was on the seventeenth of June.
I remained three days and nights (as nearly as I could guess) in my hiding-place without getting out of it at all, except twice for the purpose of stretching my limbs by standing erect between two crates just opposite the opening. During the whole period I saw nothing of Augustus; but this occasioned me little uneasiness, as I knew the brig was expected to put to sea every hour, and in the bustle he would not easily find opportunities of coming down to me. At length I heard the trap open and shut. and presently he called in a low voice, asking if all was well, and if there was any thing I wanted. "Nothing," I replied; "I am as comfortable as can be; when will the brig sail?" "She will be under weigh in less than half an hour," he answered. "I came to let you know, and for fear you should be uneasy at my absence. I shall not have a chance of coming down again for some time- perhaps for three or four days more. All is going on right aboveboard. After I go up and close the trap, do you creep along by the whipcord to where the nail is driven in. You will find my watch there- it may be useful to you, as you have no daylight to keep time by. I suppose you can't tell how long you have been buried- only three days- this is the twentieth. I would bring the watch to your box, but am afraid of being missed." With this he went up.
In about an hour after he had gone I distinctly felt the brig in motion, and congratulated myself upon having at length fairly commenced a voyage. Satisfied with this idea, I determined to make my mind as easy as possible, and await the course of events until I should be permitted to exchange the box for the more roomy, although hardly more comfortable, accommodations of the cabin. My first care was to get the watch. Leaving the taper burning, I groped along in the dark, following the cord through windings innumerable, in some of which I discovered that, after toiling a long distance, I was brought back within a foot or two of a former position. At length I reached the nail, and securing the object of my journey, returned with it in safety. I now looked over the books which had been so thoughtfully provided, and selected the expedition of Lewis and Clarke to the mouth of the Columbia. With this I amused myself for some time, when, growing sleepy, I extinguished the light with great care, and soon fell into a sound slumber.
Upon awakening I felt strangely confused in mind, and some time elapsed before I could bring to recollection all the various circumstances of my situation. By degrees, however, I remembered all. Striking a light, I looked at the watch; but it was run down, and there were, consequently, no means of determining how long I slept. My limbs were greatly cramped, and I was forced to relieve them by standing between the crates. Presently feeling an almost ravenous appetite, I bethought myself of the cold mutton, some of which I had eaten just before going to sleep, and found excellent. What was my astonishment in discovering it to be in a state of absolute putrefaction! This circumstance occasioned me great disquietude; for, connecting it with the disorder of mind I experienced upon awakening, I began to suppose that I must have slept for an inordinately long period of time. The close atmosphere of the hold might have had something to do with this, and might, in the end, be productive of the most serious results. My head ached excessively; I fancied that I drew every breath with difficulty; and, in short, I was oppressed with a multitude of gloomy feelings. Still I could not venture to make any disturbance by opening the trap or otherwise, and, having wound up the watch, contented myself as well as possible.
Throughout the whole of the next tedious twenty-four hours no person came to my relief, and I could not help accusing Augustus of the grossest inattention. What alarmed me chiefly was, that the water in my jug was reduced to about half a pint, and I was suffering much from thirst, having eaten freely of the Bologna sausages after the loss of my mutton. I became very uneasy, and could no longer take any interest in my books. I was overpowered, too, with a desire to sleep, yet trembled at the thought of indulging it, lest there might exist some pernicious influence, like that of burning charcoal, in the confined air of the hold. In the meantime the roll of the brig told me that we were far in the main ocean, and a dull humming sound, which reached my ears as if from an immense distance, convinced me no ordinary gale was blowing. I could not imagine a reason for the absence of Augustus. We were surely far enough advanced on our voyage to allow of my going up. Some accident might have happened to him- but I could think of none which would account for his suffering me to remain so long a prisoner, except, indeed, his having suddenly died or fallen overboard, and upon this idea I could not dwell with any degree of patience. It was possible that we had been baffled by head winds, and were still in the near vicinity of Nantucket. This notion, however, I was forced to abandon; for such being the case, the brig must have frequently gone about; and I was entirely satisfied, from her continual inclination to the larboard, that she had been sailing all along with a steady breeze on her starboard quarter. Besides, granting that we were still in the neighborhood of the island, why should not Augustus have visited me and informed me of the circumstance? Pondering in this manner upon the difficulties of my solitary and cheerless condition, I resolved to wait yet another twenty-four hours, when, if no relief were obtained, I would make my way to the trap, and endeavour either to hold a parley with my friend, or get at least a little fresh air through the opening, and a further supply of water from the stateroom. While occupied with this thought, however, I fell in spite of every exertion to the contrary, into a state of profound sleep, or rather stupor. My dreams were of the most terrific description. Every species of calamity and horror befell me. Among other miseries I was smothered to death between huge pillows, by demons of the most ghastly and ferocious aspect. Immense serpents held me in their embrace, and looked earnestly in my face with their fearfully shining eyes. Then deserts, limitless, and of the most forlorn and awe-inspiring character, spread themselves out before me. Immensely tall trunks of trees, gray and leafless, rose up in endless succession as far as the eye could reach. Their roots were concealed in wide-spreading morasses, whose dreary water lay intensely black, still, and altogether terrible, beneath. And the strange trees seemed endowed with a human vitality, and waving to and fro their skeleton arms, were crying to the silent waters for mercy, in the shrill and piercing accents of the most acute agony and despair. The scene changed; and I stood, naked and alone, amidst the burning sand-plains of Sahara. At my feet lay crouched a fierce lion of the tropics. Suddenly his wild eyes opened and fell upon me. With a conculsive bound he sprang to his feet, and laid bare his horrible teeth. In another instant there burst from his red throat a roar like the thunder of the firmament, and I fell impetuously to the earth. Stifling in a paroxysm of terror, I at last found myself partially awake. My dream, then, was not all a dream. Now, at least, I was in possession of my senses. The paws of some huge and real monster were pressing heavily upon my bosom- his hot breath was in my ear- and his white and ghastly fangs were gleaming upon me through the gloom.
Had a thousand lives hung upon the movement of a limb or the utterance of a syllable, I could have neither stirred nor spoken. The beast, whatever it was, retained his position without attempting any immediate violence, while I lay in an utterly helpless, and, I fancied, a dying condition beneath him. I felt that my powers of body and mind were fast leaving me- in a word, that I was perishing, and perishing of sheer fright. My brain swam- I grew deadly sick- my vision failed- even the glaring eyeballs above me grew dim. Making a last strong effort, I at length breathed a faint ejaculation to God, and resigned myself to die. The sound of my voice seemed to arouse all the latent fury of the animal. He precipitated himself at full length upon my body; but what was my astonishment, when, with a long and low whine, he commenced licking my face and hands with the greatest eagerness, and with the most extravagant demonstration of affection and joy! I was bewildered, utterly lost in amazement- but I could not forget the peculiar whine of my Newfoundland dog Tiger, and the odd manner of his caresses I well knew. It was he. I experienced a sudden rush of blood to my temples- a giddy and overpowering sense of deliverance and reanimation. I rose hurriedly from the mattress upon which I had been lying, and, throwing myself upon the neck of my faithful follower and friend, relieved the long oppression of my bosom in a flood of the most passionate tears.
As upon a former occasion my conceptions were in a state of the greatest indistinctness and confusion after leaving the mattress. For a long time I found it nearly impossible to connect any ideas; but, by very slow degrees, my thinking faculties returned, and I again called to memory the several incidents of my condition. For the presence of Tiger I tried in vain to account; and after busying myself with a thousand different conjectures respecting him, was forced to content myself with rejoicing that he was with me to share my dreary solitude, and render me comfort by his caresses. Most people love their dogs, but for Tiger I had an affection far more ardent than common; and never, certainly, did any creature more truly deserve it. For seven years he had been my inseparable companion, and in a multitude of instances had given evidence of all the noble qualities for which we value the animal. I had rescued him, when a puppy, from the clutches of a malignant little villain in Nantucket who was leading him, with a rope around his neck, to the water; and the grown dog repaid the obligation, about three years afterward, by saving me from the bludgeon of a street robber.
Getting now hold of the watch, I found, upon applying it to my ear, that it had again run down; but at this I was not at all surprised, being convinced, from the peculiar state of my feelings, that I had slept, as before, for a very long period of time, how long, it was of course impossible to say. I was burning up with fever, and my thirst was almost intolerable. I felt about the box for my little remaining supply of water, for I had no light, the taper having burnt to the socket of the lantern, and the phosphorus-box not coming readily to hand. Upon finding the jug, however, I discovered it to be empty- Tiger, no doubt, having been tempted to drink it, as well as to devour the remnant of mutton, the bone of which lay, well picked, by the opening of the box. The spoiled meat I could well spare, but my heart sank as I thought of the water. I was feeble in the extreme- so much so that I shook all over, as with an ague, at the slightest movement or exertion. To add to my troubles, the brig was pitching and rolling with great violence, and the oil-casks which lay upon my box were in momentary danger of falling down, so as to block up the only way of ingress or egress. I felt, also, terrible sufferings from sea-sickness. These considerations determined me to make my way, at all hazards, to the trap, and obtain immediate relief, before I should be incapacitated from doing so altogether. Having come to this resolve, I again felt about for the phosphorus-box and tapers. The former I found after some little trouble; but, not discovering the tapers as soon as I had expected (for I remembered very nearly the spot in which I had placed them), I gave up the search for the present, and bidding Tiger lie quiet, began at once my journey toward the trap.
In this attempt my great feebleness became more than ever apparent. It was with the utmost difficulty I could crawl along at all, and very frequently my limbs sank suddenly from beneath me; when, falling prostrate on my face, I would remain for some minutes in a state bordering on insensibility. Still I struggled forward by slow degrees, dreading every moment that I should swoon amid the narrow and intricate windings of the lumber, in which event I had nothing but death to expect as the result. At length, upon making a push forward with all the energy I could command, I struck my forehead violently against the sharp corner of an iron-bound crate. The accident only stunned me for a few moments; but I found, to my inexpressible grief, that the quick and violent roll of the vessel had thrown the crate entirely across my path, so as effectually to block up the passage. With my utmost exertions I could not move it a single inch from its position, it being closely wedged in among the surrounding boxes and ship-furniture. It became necessary, therefore, enfeebled as I was, either to leave the guidance of the whipcord and seek out a new passage, or to climb over the obstacle, and resume the path on the other side. The former alternative presented too many difficulties and dangers to be thought of without a shudder. In my present weak state of both mind and body, I should infallibly lose my way if I attempted it, and perish miserably amid the dismal and disgusting labyrinths of the hold. I proceeded, therefore, without hesitation, to summon up all my remaining strength and fortitude, and endeavour, as I best might, to clamber over the crate.
Upon standing erect, with this end in view, I found the undertaking even a more serious task than my fears had led me to imagine. On each side of the narrow passage arose a complete wall of various heavy lumber, which the least blunder on my part might be the means of bringing down upon my head; or, if this accident did not occur, the path might be effectually blocked up against my return by the descending mass, as it was in front by the obstacle there. The crate itself was a long and unwieldy box, upon which no foothold could be obtained. In vain I attempted, by every means in my power, to reach the top, with the hope of being thus enabled to draw myself up. Had I succeeded in reaching it, it is certain that my strength would have proved utterly inadequate to the task of getting over, and it was better in every respect that I failed. At length, in a desperate effort to force the crate from its ground, I felt a strong vibration in the side next me. I thrust my hand eagerly to the edge of the planks, and found that a very large one was loose. With my pocket-knife, which, luckily, I had with me, I succeeded, after great labour, in prying it entirely off; and getting it through the aperture, discovered, to my exceeding joy, that there were no boards on the opposite side- in other words, that the top was wanting, it being the bottom through which I had forced my way. I now met with no important difficulty in proceeding along the line until I finally reached the nail. With a beating heart I stood erect, and with a gentle touch pressed against the cover of the trap. It did not rise as soon as I had expected, and I pressed it with somewhat more determination, still dreading lest some other person than Augustus might be in his state-room. The door, however, to my astonishment, remained steady, and I became somewhat uneasy, for I knew that it had formerly required but little or no effort to remove it. I pushed it strongly- it was nevertheless firm: with all my strength- it still did not give way: with rage, with fury, with despair- it set at defiance my utmost efforts; and it was evident, from the unyielding nature of the resistance, that the hole had either been discovered and effectually nailed up, or that some immense weight had been placed upon it, which it was useless to think of removing.
My sensations were those of extreme horror and dismay. In vain I attempted to reason on the probable cause of my being thus entombed. I could summon up no connected chain of reflection, and, sinking on the floor, gave way, unresistingly, to the most gloomy imaginings, in which the dreadful deaths of thirst, famine, suffocation, and premature interment crowded upon me as the prominent disasters to be encountered. At length there returned to me some portion of presence of mind. I arose, and felt with my fingers for the seams or cracks of the aperture. Having found them, I examined them closely to ascertain if they emitted any light from the state-room; but none was visible. I then forced the blade of my pen-knife through them, until I met with some hard obstacle. Scraping against it, I discovered it to be a solid mass of iron, which, from its peculiar wavy feel as I passed the blade along it, I concluded to be a chain-cable. The only course now left me was to retrace my way to the box, and there either yield to my sad fate, or try so to tranquilize my mind as to admit of my arranging some plan of escape. I immediately set about the attempt, and succeeded, after innumerable difficulties, in getting back. As I sank, utterly exhausted, upon the mattress, Tiger threw himself at full length by my side, and seemed as if desirous, by his caresses, of consoling me in my troubles, and urging me to bear them with fortitude.
The singularity of his behavior at length forcibly arrested my attention. After licking my face and hands for some minutes, he would suddenly cease doing so, and utter a low whine. Upon reaching out my hand toward him, I then invariably found him lying on his back, with his paws uplifted. This conduct, so frequently repeated, appeared strange, and I could in no manner account for it. As the dog seemed distressed, I concluded that he had received some injury; and, taking his paws in my hands, I examined them one by one, but found no sign of any hurt. I then supposed him hungry, and gave him a large piece of ham, which he devoured with avidity- afterward, however, resuming his extraordinary manoeuvres. I now imagined that he was suffering, like myself, the torments of thirst, and was about adopting this conclusion as the true one, when the idea occurred to me that I had as yet only examined his paws, and that there might possibly be a wound upon some portion of his body or head. The latter I felt carefully over, but found nothing. On passing my hand, however, along his back, I perceived a slight erection of the hair extending completely across it. Probing this with my finger, I discovered a string, and tracing it up, found that it encircled the whole body. Upon a closer scrutiny, I came across a small slip of what had the feeling of letter paper, through which the string had been fastened in such a manner as to bring it immediately beneath the left shoulder of the animal.
[Chapter III]
The thought instantly occurred to me that the paper was a note from Augustus, and that some unaccountable accident having happened to prevent his relieving me from my dungeon, he had devised this method of acquainting me with the true state of affairs. Trembling with eagerness, I now commenced another search for my phosphorus matches and tapers. I had a confused recollection of having put them carefully away just before falling asleep; and, indeed, previously to my last journey to the trap, I had been able to remember the exact spot where I had deposited them. But now I endeavored in vain to call it to mind, and busied myself for a full hour in a fruitless and vexatious search for the missing articles; never, surely, was there a more tantalizing state of anxiety and suspense. At length, while groping about, with my head close to the ballast, near the opening of the box, and outside of it, I perceived a faint glimmering of light in the direction of the steerage. Greatly surprised, I endeavored to make my way toward it, as it appeared to be but a few feet from my position. Scarcely had I moved with this intention, when I lost sight of the glimmer entirely, and, before I could bring it into view again, was obliged to feel along by the box until I had exactly resumed my original situation. Now, moving my head with caution to and fro, I found that, by proceeding slowly, with great care, in an opposite direction to that in which I had at first started, I was enabled to draw near the light, still keeping it in view. Presently I came directly upon it (having squeezed my way through innumerable narrow windings), and found that it proceeded from some fragments of my matches lying in an empty barrel turned upon its side. I was wondering how they came in such a place, when my hand fell upon two or three pieces of taper wax, which had been evidently mumbled by the dog. I concluded at once that he had devoured the whole of my supply of candles, and I felt hopeless of being ever able to read the note of Augustus. The small remnants of the wax were so mashed up among other rubbish in the barrel, that I despaired of deriving any service from them, and left them as they were. The phosphorus, of which there was only a speck or two, I gathered up as well as I could, and returned with it, after much difficulty, to my box, where Tiger had all the while remained.
What to do next I could not tell. The hold was so intensely dark that I could not see my hand, however close I would hold it to my face. The white slip of paper could barely be discerned, and not even that when I looked at it directly; by turning the exterior portions of the retina toward it- that is to say, by surveying it slightly askance, I found that it became in some measure perceptible. Thus the gloom of my prison may be imagined, and the note of my friend, if indeed it were a note from him, seemed only likely to throw me into further trouble, by disquieting to no purpose my already enfeebled and agitated mind. In vain I revolved in my brain a multitude of absurd expedients for procuring light- such expedients precisely as a man in the perturbed sleep occasioned by opium would be apt to fall upon for a similar purpose- each and all of which appear by turns to the dreamer the most reasonable and the most preposterous of conceptions, just as the reasoning or imaginative faculties flicker, alternately, one above the other. At last an idea occurred to me which seemed rational, and which gave me cause to wonder, very justly, that I had not entertained it before. I placed the slip of paper on the back of a book, and, collecting the fragments of the phosphorus matches which I had brought from the barrel, laid them together upon the paper. I then, with the palm of my hand, rubbed the whole over quickly, yet steadily. A clear light diffused itself immediately throughout the whole surface; and had there been any writing upon it, I should not have experienced the least difficulty, I am sure, in reading it. Not a syllable was there, however- nothing but a dreary and unsatisfactory blank; the illumination died away in a few seconds, and my heart died away within me as it went.
I have before stated more than once that my intellect, for some period prior to this, had been in a condition nearly bordering on idiocy. There were, to be sure, momentary intervals of perfect sanity, and, now and then, even of energy; but these were few. It must be remembered that I had been, for many days certainly, inhaling the almost pestilential atmosphere of a close hold in a whaling vessel, and for a long portion of that time but scantily supplied with water. For the last fourteen or fifteen hours I had none- nor had I slept during that time. Salt provisions of the most exciting kind had been my chief, and, indeed, since the loss of the mutton, my only supply of food, with the exception of the sea-biscuit; and these latter were utterly useless to me, as they were too dry and hard to be swallowed in the swollen and parched condition of my throat. I was now in a high state of fever, and in every respect exceedingly ill. This will account for the fact that many miserable hours of despondency elapsed after my last adventure with the phosphorus, before the thought suggested itself that I had examined only one side of the paper. I shall not attempt to describe my feelings of rage (for I believe I was more angry than any thing else) when the egregious oversight I had committed flashed suddenly upon my perception. The blunder itself would have been unimportant, had not my own folly and impetuosity rendered it otherwise- in my disappointment at not finding some words upon the slip, I had childishly torn it in pieces and thrown it away, it was impossible to say where.
From the worst part of this dilemma I was relieved by the sagacity of Tiger. Having got, after a long search, a small piece of the note, I put it to the dog's nose, and endeavored to make him understand that he must bring me the rest of it. To my astonishment, (for I had taught him none of the usual tricks for which his breed are famous,) he seemed to enter at once into my meaning, and, rummaging about for a few moments, soon found another considerable portion. Bringing me this, he paused awhile, and, rubbing his nose against my hand, appeared to be waiting for my approval of what he had done. I patted him on the head, when he immediately made off again. It was now some minutes before he came back- but when he did come, he brought with him a large slip, which proved to be all the paper missing- it having been torn, it seems, only into three pieces. Luckily, I had no trouble in finding what few fragments of the phosphorus were left- being guided by the indistinct glow one or two of the particles still emitted. My difficulties had taught me the necessity of caution, and I now took time to reflect upon what I was about to do. It was very probable, I considered, that some words were written upon that side of the paper which had not been examined- but which side was that? Fitting the pieces together gave me no clew in this respect, although it assured me that the words (if there were any) would be found all on one side, and connected in a proper manner, as written. There was the greater necessity of ascertaining the point in question beyond a doubt, as the phosphorus remaining would be altogether insufficient for a third attempt, should I fail in the one I was now about to make. I placed the paper on a book as before, and sat for some minutes thoughtfully revolving the matter over in my mind. At last I thought it barely possible that the written side might have some unevenness on its surface, which a delicate sense of feeling might enable me to detect. I determined to make the experiment and passed my finger very carefully over the side which first presented itself. Nothing, however, was perceptible, and I turned the paper, adjusting it on the book. I now again carried my forefinger cautiously along, when I was aware of an exceedingly slight, but still discernable glow, which followed as it proceeded. This, I knew, must arise from some very minute remaining particles of the phosphorus with which I had covered the paper in my previous attempt. The other, or under side, then, was that on which lay the writing, if writing there should finally prove to be. Again I turned the note, and went to work as I had previously done. Having rubbed in the phosphorus, a brilliancy ensued as before- but this time several lines of MS. in a large hand, and apparently in red ink, became distinctly visible. The glimmer, although sufficiently bright, was but momentary. Still, had I not been too greatly excited, there would have been ample time enough for me to peruse the whole three sentences before me- for I saw there were three. In my anxiety, however, to read all at once, I succeeded only in reading the seven concluding words, which thus appeared- "blood- your life depends upon lying close."
Had I been able to ascertain the entire contents of the note-the full meaning of the admonition which my friend had thus attempted to convey, that admonition, even although it should have revealed a story of disaster the most unspeakable, could not, I am firmly convinced, have imbued my mind with one tithe of the harrowing and yet indefinable horror with which I was inspired by the fragmentary warning thus received. And "blood," too, that word of all words- so rife at all times with mystery, and suffering, and terror- how trebly full of import did it now appear- how chilly and heavily (disjointed, as it thus was, from any foregoing words to qualify or render it distinct) did its vague syllables fall, amid the deep gloom of my prison, into the innermost recesses of my soul!
Augustus had, undoubtedly, good reasons for wishing me to remain concealed, and I formed a thousand surmises as to what they could be- but I could think of nothing affording a satisfactory solution of the mystery. just after returning from my last journey to the trap, and before my attention had been otherwise directed by the singular conduct of Tiger, I had come to the resolution of making myself heard at all events by those on board, or, if I could not succeed in this directly, of trying to cut my way through the orlop deck. The half certainty which I felt of being able to accomplish one of these two purposes in the last emergency, had given me courage (which I should not otherwise have had) to endure the evils of my situation. The few words I had been able to read, however, had cut me off from these final resources, and I now, for the first time, felt all the misery of my fate. In a paroxysm of despair I threw myself again upon the mattress, where, for about the period of a day and night, I lay in a kind of stupor, relieved only by momentary intervals of reason and recollection.
At length I once more arose, and busied myself in reflection upon the horrors which encompassed me. For another twenty-four hours it was barely possible that I might exist without water- for a longer time I could not do so. During the first portion of my imprisonment I had made free use of the cordials with which Augustus had supplied me, but they only served to excite fever, without in the least degree assuaging thirst. I had now only about a gill left, and this was of a species of strong peach liqueur at which my stomach revolted. The sausages were entirely consumed; of the ham nothing remained but a small piece of the skin; and all the biscuit, except a few fragments of one, had been eaten by Tiger. To add to my troubles, I found that my headache was increasing momentarily, and with it the species of delirium which had distressed me more or less since my first falling asleep. For some hours past it had been with the greatest difficulty I could breathe at all, and now each attempt at so doing was attended with the most depressing spasmodic action of the chest. But there was still another and very different source of disquietude, and one, indeed, whose harassing terrors had been the chief means of arousing me to exertion from my stupor on the mattress. It arose from the demeanor of the dog.
I first observed an alteration in his conduct while rubbing in the phosphorus on the paper in my last attempt. As I rubbed, he ran his nose against my hand with a slight snarl; but I was too greatly excited at the time to pay much attention to the circumstance. Soon afterward, it will be remembered, I threw myself on the mattress, and fell into a species of lethargy. Presently I became aware of a singular hissing sound close at my ears, and discovered it to proceed from Tiger, who was panting and wheezing in a state of the greatest apparent excitement, his eyeballs flashing fiercely through the gloom. I spoke to him, when he replied with a low growl, and then remained quiet. Presently I relapsed into my stupor, from which I was again awakened in a similar manner. This was repeated three or four times, until finally his behaviour inspired me with so great a degree of fear, that I became fully aroused. He was now lying close by the door of the box, snarling fearfully, although in a kind of undertone, and grinding his teeth as if strongly convulsed. I had no doubt whatever that the want of water or the confined atmosphere of the hold had driven him mad, and I was at a loss what course to pursue. I could not endure the thought of killing him, yet it seemed absolutely necessary for my own safety. I could distinctly perceive his eyes fastened upon me with an expression of the most deadly animosity, and I expected every instant that he would attack me. At last I could endure my terrible situation no longer, and determined to make my way from the box at all hazards, and dispatch him, if his opposition should render it necessary for me to do so. To get out, I had to pass directly over his body, and he already seemed to anticipate my design- missing himself upon his fore. legs (as I perceived by the altered position of his eyes), and displayed the whole of his white fangs, which were easily discernible. I took the remains of the ham-skin, and the bottle containing the liqueur, and secured them about my person, together with a large carving-knife which Augustus had left me- then, folding my cloak around me as closely as possible, I made a movement toward the mouth of the box. No sooner did I do this, than the dog sprang with a loud growl toward my throat. The whole weight of his body struck me on the right shoulder, and I fell violently to the left, while the enraged animal passed entirely over me. I had fallen upon my knees, with my head buried among the blankets, and these protected me from a second furious assault, during which I felt the sharp teeth pressing vigorously upon the woollen which enveloped my neck- yet, luckily, without being able to penetrate all the folds. I was now beneath the dog, and a few moments would place me completely in his power. Despair gave me strength, and I rose boldly up, shaking him from me by main force, and dragging with me the blankets from the mattress. These I now threw over him, and before he could extricate himself, I had got through the door and closed it effectually against his pursuit. In this struggle, however, I had been forced to drop the morsel of ham-skin, and I now found my whole stock of provisions reduced to a single gill of liqueur, As this reflection crossed my mind, I felt myself actuated by one of those fits of perverseness which might be supposed to influence a spoiled child in similar circumstances, and, raising the bottle to my lips, I drained it to the last drop, and dashed it furiously upon the floor.
Scarcely had the echo of the crash died away, when I heard my name pronounced in an eager but subdued voice, issuing from the direction of the steerage. So unexpected was anything of the kind, and so intense was the emotion excited within me by the sound, that I endeavoured in vain to reply. My powers of speech totally failed, and in an agony of terror lest my friend should conclude me dead, and return without attempting to reach me, I stood up between the crates near the door of the box, trembling convulsively, and gasping and struggling for utterance. Had a thousand words depended upon a syllable, I could not have spoken it. There was a slight movement now audible among the lumber somewhere forward of my station. The sound presently grew less distinct, then again less so, and still less. Shall I ever forget my feelings at this moment? He was going- my friend, my companion, from whom I had a right to expect so much- he was going- he would abandon me- he was gone! He would leave me to perish miserably, to expire in the most horrible and loathesome of dungeons- and one word, one little syllable, would save me- yet that single syllable I could not utter! I felt, I am sure, more than ten thousand times the agonies of death itself. My brain reeled, and I fell, deadly sick, against the end of the box.
As I fell the carving-knife was shaken out from the waist-band of my pantaloons, and dropped with a rattling sound to the floor. Never did any strain of the richest melody come so sweetly to my ears! With the intensest anxiety I listened to ascertain the effect of the noise upon Augustus- for I knew that the person who called my name could be no one but himself. All was silent for some moments. At length I again heard the word "Arthur!" repeated in a low tone, and one full of hesitation. Reviving hope loosened at once my powers of speech, and I now screamed at the top of my voice, "Augustus! oh, Augustus!" "Hush! for God's sake be silent!" he replied, in a voice trembling with agitation; "I will be with you immediately- as soon as I can make my way through the hold." For a long time I heard him moving among the lumber, and every moment seemed to me an age. At length I felt his hand upon my shoulder, and he placed, at the same moment, a bottle of water to my lips. Those only who have been suddenly redeemed from the jaws of the tomb, or who have known the insufferable torments of thirst under circumstances as aggravated as those which encompassed me in my dreary prison, can form any idea of the unutterable transports which that one long draught of the richest of all physical luxuries afforded.
When I had in some degree satisfied my thirst, Augustus produced from his pocket three or four boiled potatoes, which I devoured with the greatest avidity. He had brought with him a light in a dark lantern, and the grateful rays afforded me scarcely less comfort than the food and drink. But I was impatient to learn the cause of his protracted absence, and he proceeded to recount what had happened on board during my incarceration.
[Chapter IV]
The brig put to sea, as I had supposed, in about an hour after he had left the watch. This was on the twentieth of June. It will be remembered that I had then been in the hold for three days; and, during this period, there was so constant a bustle on board, and so much running to and fro, especially in the cabin and staterooms, that he had had no chance of visiting me without the risk of having the secret of the trap discovered. When at length he did come, I had assured him that I was doing as well as possible; and, therefore, for the two next days be felt but little uneasiness on my account- still, however, watching an opportunity of going down. It was not until the fourth day that he found one. Several times during this interval he had made up his mind to let his father know of the adventure, and have me come up at once; but we were still within reaching distance of Nantucket, and it was doubtful, from some expressions which had escaped Captain Barnard, whether he would not immediately put back if he discovered me to be on board. Besides, upon thinking the matter over, Augustus, so he told me, could not imagine that I was in immediate want, or that I would hesitate, in such case, to make myself heard at the trap. When, therefore, he considered everything he concluded to let me stay until he could meet with an opportunity of visiting me unobserved. This, as I said before, did not occur until the fourth day after his bringing me the watch, and the seventh since I had first entered the hold. He then went down without taking with him any water or provisions, intending in the first place merely to call my attention, and get me to come from the box to the trap,- when he would go up to the stateroom and thence hand me down a supply. When he descended for this purpose he found that I was asleep, for it seems that I was snoring very loudly. From all the calculations I can make on the subject, this must have been the slumber into which I fell just after my return from the trap with the watch, and which, consequently, must have lasted for more than three entire days and nights at the very least. Latterly, I have had reason both from my own experience and the assurance of others, to be acquainted with the strong soporific effects of the stench arising from old fish-oil when closely confined; and when I think of the condition of the hold in which I was imprisoned, and the long period during which the brig had been used as a whaling vessel, I am more inclined to wonder that I awoke at all, after once falling asleep, than that I should have slept uninterruptedly for the period specified above.
Augustus called to me at first in a low voice and without closing the trap- but I made him no reply. He then shut the trap, and spoke to me in a louder, and finally in a very loud tone- still I continued to snore. He was now at a loss what to do. It would take him some time to make his way through the lumber to my box, and in the meanwhile his absence would be noticed by Captain Barnard, who had occasion for his services every minute, in arranging and copying papers connected with the business of the voyage. He determined, therefore, upon reflection, to ascend, and await another opportunity of visiting me. He was the more easily induced to this resolve, as my slumber appeared to be of the most tranquil nature, and he could not suppose that I had undergone any inconvenience from my incarceration. He had just made up his mind on these points when his attention was arrested by an unusual bustle, the sound of which proceeded apparently from the cabin. He sprang through the trap as quickly as possible, closed it, and threw open the door of his stateroom. No sooner had he put his foot over the threshold than a pistol flashed in his face, and he was knocked down, at the same moment, by a blow from a handspike.
A strong hand held him on the cabin floor, with a tight grasp upon his throat; still he was able to see what was going on around him. His father was tied hand and foot, and lying along the steps of the companion-way, with his head down, and a deep wound in the forehead, from which the blood was flowing in a continued stream. He spoke not a word, and was apparently dying. Over him stood the first mate, eyeing him with an expression of fiendish derision, and deliberately searching his pockets, from which he presently drew forth a large wallet and a chronometer. Seven of the crew (among whom was the cook, a negro) were rummaging the staterooms on the larboard for arms, where they soon equipped themselves with muskets and ammunition. Besides Augustus and Captain Barnard, there were nine men altogether in the cabin, and these among the most ruffianly of the brig's company. The villains now went upon deck, taking my friend with them after having secured his arms behind his back. They proceeded straight to the forecastle, which was fastened down- two of the mutineers standing by it with axes- two also at the main hatch. The mate called out in a loud voice: "Do you hear there below? tumble up with you, one by one- now, mark that- and no grumbling!" It was some minutes before any one appeared:- at last an Englishman, who had shipped as a raw hand, came up, weeping piteously, and entreating the mate, in the most humble manner, to spare his life. The only reply was a blow on the forehead from an axe. The poor fellow fell to the deck without a groan, and the black cook lifted him up in his arms as he would a child, and tossed him deliberately into the sea. Hearing the blow and the plunge of the body, the men below could now be induced to venture on deck neither by threats nor promises, until a proposition was made to smoke them out. A general rush then ensued, and for a moment it seemed possible that the brig might be retaken. The mutineers, however, succeeded at last in closing the forecastle effectually before more than six of their opponents could get up. These six, finding themselves so greatly outnumbered and without arms, submitted after a brief struggle. The mate gave them fair words- no doubt with a view of inducing those below to yield, for they had no difficulty in hearing all that was said on deck. The result proved his sagacity, no less than his diabolical villainy. All in the forecastle presently signified their intention of submitting, and, ascending one by one, were pinioned and then thrown on their backs, together with the first six- there being in all, of the crew who were not concerned in the mutiny, twenty-seven. A scene of the most horrible butchery ensued. The bound seamen were dragged to the gangway. Here the cook stood with an axe, striking each victim on the head as he was forced over the side of the vessel by the other mutineers. In this manner twenty-two perished, and Augustus had given himself up for lost, expecting every moment his own turn to come next. But it seemed that the villains were now either weary, or in some measure disgusted with their bloody labour; for the four remaining prisoners, together with my friend, who had been thrown on the deck with the rest, were respited while the mate sent below for rum, and the whole murderous party held a drunken carouse, which lasted until sunset. They now fell to disputing in regard to the fate of the survivors, who lay not more than four paces off, and could distinguish every word said. Upon some of the mutineers the liquor appeared to have a softening effect, for several voices were heard in favor of releasing the captives altogether, on condition of joining the mutiny and sharing the profits. The black cook, however (who in all respects was a perfect demon, and who seemed to exert as much influence, if not more, than the mate himself), would listen to no proposition of the kind, and rose repeatedly for the purpose of resuming his work at the gangway. Fortunately he was so far overcome by intoxication as to be easily restrained by the less bloodthirsty of the party, among whom was a line-manager, who went by the name of Dirk Peters. This man was the son of an Indian squaw of the tribe of Upsarokas, who live among the fastnesses of the Black Hills, near the source of the Missouri. His father was a fur-trader, I believe, or at least connected in some manner with the Indian trading-posts on Lewis river. Peter himself was one of the most ferocious-looking men I ever beheld. He was short in stature, not more than four feet eight inches high, but his limbs were of Herculean mould. His hands, especially, were so enormously thick and broad as hardly to retain a human shape. His arms, as well as legs, were bowed in the most singular manner, and appeared to possess no flexibility whatever. His head was equally deformed, being of immense size, with an indentation on the crown (like that on the head of most negroes), and entirely bald. To conceal this latter deficiency, which did not proceed from old age, he usually wore a wig formed of any hair-like material which presented itself- occasionally the skin of a Spanish dog or American grizzly bear. At the time spoken of, he had on a portion of one of these bearskins; and it added no little to the natural ferocity of his countenance, which betook of the Upsaroka character. The mouth extended nearly from ear to ear, the lips were thin, and seemed, like some other portions of his frame, to be devoid of natural pliancy, so that the ruling expression never varied under the influence of any emotion whatever. This ruling expression may be conceived when it is considered that the teeth were exceedingly long and protruding, and never even partially covered, in any instance, by the lips. To pass this man with a casual glance, one might imagine him to be convulsed with laughter, but a second look would induce a shuddering acknowledgment, that if such an expression were indicative of merriment, the merriment must be that of a demon. Of this singular being many anecdotes were prevalent among the seafaring men of Nantucket. These anecdotes went to prove his prodigious strength when under excitement, and some of them had given rise to a doubt of his sanity. But on board the Grampus, it seems, he was regarded, at the time of the mutiny, with feelings more of derision than of anything else. I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative- a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.
After much indecision and two or three violent quarrels, it was determined at last that all the prisoners (with the exception of Augustus, whom Peters insisted in a jocular manner upon keeping as his clerk) should be set adrift in one of the smallest whaleboats. The mate went down into the cabin to see if Captain Barnard was still living- for, it will be remembered, he was left below when the mutineers came up. Presently the two made their appearance, the captain pale as death, but somewhat recovered from the effects of his wound. He spoke to the men in a voice hardly articulate, entreated them not to set him adrift, but to return to their duty, and promising to land them wherever they chose, and to take no steps for bringing them to justice. He might as well have spoken to the winds. Two of the ruffians seized him by the arms and hurled him over the brig's side into the boat, which had been lowered while the mate went below. The four men who were lying on the deck were then untied and ordered to follow, which they did without attempting any resistance- Augustus being still left in his painful position, although he struggled and prayed only for the poor satisfaction of being permitted to bid his father farewell. A handful of sea-biscuit and a jug of water were now handed down; but neither mast, sail, oar, nor compass. The boat was towed astern for a few minutes, during which the mutineers held another consultation- it was then finally cut adrift. By this time night had come on- there were neither moon nor stars visible- and a short and ugly sea was running, although there was no great deal of wind. The boat was instantly out of sight, and little hope could be entertained for the unfortunate sufferers who were in it. This event happened, however, in latitude 35 degrees 30' north, longitude 61 degrees 20' west, and consequently at no very great distance from the Bermuda Islands. Augustus therefore endeavored to console himself with the idea that the boat might either succeed in reaching the land, or come sufficiently near to be fallen in with by vessels off the coast.
All sail was now put upon the brig, and she continued her original course to the southwest- the mutineers being bent upon some piratical expedition, in which, from all that could be understood, a ship was to be intercepted on her way from the Cape Verd Islands to Porto Rico. No attention was paid to Augustus, who was untied and suffered to go about anywhere forward of the cabin companion-way. Dirk Peters treated him with some degree of kindness, and on one occasion saved him from the brutality of the cook. His situation was still one of the most precarious, as the men were continually intoxicated, and there was no relying upon their continued good-humor or carelessness in regard to himself. His anxiety on my account be represented, however, as the most distressing result of his condition; and, indeed, I had never reason to doubt the sincerity of his friendship. More than once he had resolved to acquaint the mutineers with the secret of my being on board, but was restrained from so doing, partly through recollection of the atrocities he had already beheld, and partly through a hope of being able soon to bring me relief. For the latter purpose he was constantly on the watch; but, in spite of the most constant vigilance, three days elapsed after the boat was cut adrift before any chance occurred. At length, on the night of the third day, there came on a heavy blow from the eastward, and all hands were called up to take in sail. During the confusion which ensued, he made his way below unobserved, and into the stateroom. What was his grief and horror in discovering that the latter had been rendered a place of deposit for a variety of sea-stores and ship-furniture, and that several fathoms of old chain-cable, which had been stowed away beneath the companion-ladder, had been dragged thence to make room for a chest, and were now lying immediately upon the trap! To remove it without discovery was impossible, and he returned on deck as quickly as he could. As be came up, the mate seized him by the throat, and demanding what he had been doing in the cabin, was about flinging him over the larboard bulwark, when his life was again preserved through the interference of Dirk Peters. Augustus was now put in handcuffs (of which there were several pairs on board), and his feet lashed tightly together. He was then taken into the steerage, and thrown into a lower berth next to the forecastle bulkheads, with the assurance that he should never put his foot on deck again "until the brig was no longer a brig." This was the expression of the cook, who threw him into the berth- it is hardly possible to say what precise meaning intended by the phrase. The whole affair, however, proved the ultimate means of my relief, as will presently appear.
Chapter V
For some minutes after the cook had left the forecastle, Augustus abandoned himself to despair, never hoping to leave the berth alive. He now came to the resolution of acquainting the first of the men who should come down with my situation, thinking it better to let me take my chance with the mutineers than perish of thirst in the hold,- for it had been ten days since I was first imprisoned, and my jug of water was not a plentiful supply even for four. As he was thinking on this subject, the idea came all at once into his head that it might be possible to communicate with me by the way of the main hold. In any other circumstances, the difficulty and hazard of the undertaking would have pre. vented him from attempting it; but now he had, at all events, little prospect of life, and consequently little to lose, he bent his whole mind, therefore, upon the task.
His handcuffs were the first consideration. At first he saw no method of removing them, and feared that he should thus be baffled in the very outset; but upon a closer scrutiny he discovered that the irons could be slipped off and on at pleasure, with very little effort or inconvenience, merely by squeezing his hands through them,- this species of manacle being altogether ineffectual in confining young persons, in whom the smaller bones readily yield to pressure. He now untied his feet, and, leaving the cord in such a manner that it could easily be readjusted in the event of any person's coming down, proceeded to examine the bulkhead where it joined the berth. The partition here was of soft pine board, an inch thick, and he saw that he should have little trouble in cutting his way through. A voice was now heard at the forecastle companion-way, and he had just time to put his right hand into its handcuff (the left had not been removed) and to draw the rope in a slipknot around his ankle, when Dirk Peters came below, followed by Tiger, who immediately leaped into the berth and lay down. The dog had been brought on board by Augustus, who knew my attachment to the animal, and thought it would give me pleasure to have him with me during the voyage. He went up to our house for him immediately after first taking me into the hold, but did not think of mentioning the circumstance upon his bringing the watch. Since the mutiny, Augustus had not seen him before his appearance with Dirk Peters, and had given him up for lost, supposing him to have been thrown overboard by some of the malignant villains belonging to the mate's gang. It appeared afterward that he had crawled into a hole beneath a whale-boat, from which, not having room to turn round, he could not extricate himself. Peters at last let him out, and, with a species of good feeling which my friend knew well how to appreciate, had now brought him to him in the forecastle as a companion, leaving at the same time some salt junk and potatoes, with a can of water, he then went on deck, promising to come down with something more to eat on the next day.
When he had gone, Augustus freed both hands from the manacles and unfastened his feet. He then turned down the head of the mattress on which he had been lying, and with his penknife (for the ruffians had not thought it worth while to search him) commenced cutting vigorously across one of the partition planks, as closely as possible to the floor of the berth. He chose to cut here, because, if suddenly interrupted, he would be able to conceal what had been done by letting the head of the mattress fall into its proper position. For the remainder of the day, however, no disturbance occurred, and by night he had completely divided the plank. It should here be observed that none of the crew occupied the forecastle as a sleeping-place, living altogether in the cabin since the mutiny, drinking the wines and feasting on the sea-stores of Captain Barnard, and giving no more heed than was absolutely necessary to the navigation of the brig. These circumstances proved fortunate both for myself and Augustus; for, had matters been otherwise, he would have found it impossible to reach me. As it was, he proceeded with confidence in his design. It was near daybreak, however, before he completed the second division of the board (which was about a foot above the first cut), thus making an aperture quite large enough to admit his passage through with facility to the main orlop deck. Having got here, he made his way with but little trouble to the lower main hatch, although in so doing he had to scramble over tiers of oil-casks piled nearly as high as the upper deck, there being barely room enough left for his body. Upon reaching the hatch he found that Tiger had followed him below, squeezing between two rows of the casks. It was now too late, however, to attempt getting to me before dawn, as the chief difficulty lay in passing through the close stowage in the lower hold. He therefore resolved to return, and wait till the next night. With this design, he proceeded to loosen the hatch, so that he might have as little detention as possible when he should come again. No sooner had he loosened it than Tiger sprang eagerly to the small opening produced, snuffed for a moment, and then uttered a long whine, scratching at the same time, as if anxious to remove the covering with his paws. There could be no doubt, from his behaviour, that he was aware of my being in the hold, and Augustus thought it possible that he would be able to get to me if he put him down. He now hit upon the expedient of sending the note, as it was especially desirable that I should make no attempt at forcing my way out at least under existing circumstances, and there could be no certainty of his getting to me himself on the morrow as he intended. After-events proved how fortunate it was that the idea occurred to him as it did; for, had it not been for the receipt of the note, I should undoubtedly have fallen upon some plan, however desperate, of alarming the crew, and both our lives would most probably have been sacrificed in consequence.
Having concluded to write, the difficulty was now to procure the mate. rials for so doing. An old toothpick was soon made into a pen; and this by means of feeling altogether, for the between-decks was as dark as pitch. Paper enough was obtained from the back of a letter- a duplicate of the forged letter from Mr. Ross. This had been the original draught; but the handwriting not being sufficiently well imitated, Augustus had written another, thrusting the first, by good fortune, into his coat-pocket, where it was now most opportunely discovered. Ink alone was thus wanting, and a substitute was immediately found for this by means of a slight incision with the pen-knife on the back of a finger just above the nail- a copious flow of blood ensuing, as usual, from wounds in that vicinity. The note was now written, as well as it could be in the dark and under the circumstances. It briefly explained that a mutiny had taken place; that Captain Barnard was set adrift; and that I might expect immediate relief as far as provisions were concerned, but must not venture upon making any disturbance. It concluded with these words: "I have scrawled this with blood- your life depends upon lying close."
This slip of paper being tied upon the dog, he was now put down the hatchway, and Augustus made the best of his way back to the forecastle, where be found no reason to believe that any of the crew had been in his absence. To conceal the hole in the partition, he drove his knife in just above it, and hung up a pea-jacket which he found in the berth. His handcuffs were then replaced, and also the rope around his ankles.
These arrangements were scarcely completed when Dirk Peters came below, very drunk, but in excellent humour, and bringing with him my friend's allowance of provision for the day. This consisted of a dozen large Irish potatoes roasted, and a pitcher of water. He sat for some time on a chest by the berth, and talked freely about the mate and the general concerns of the brig. His demeanour was exceedingly capricious, and even grotesque. At one time Augustus was much alarmed by odd conduct. At last, however, he went on deck, muttering a promise to bring his prisoner a good dinner on the morrow. During the day two of the crew (harpooners) came down, accompanied by the cook, all three in nearly the last stage of intoxication. Like Peters, they made no scruple of talking unreservedly about their plans. It appeared that they were much divided among themselves as to their ultimate course, agreeing in no point, except the attack on the ship from the Cape Verd Islands, with which they were in hourly expectation of meeting. As far as could be ascertained, the mutiny had not been brought about altogether for the sake of booty; a private pique of the chief mate's against Captain Barnard having been the main instigation. There now seemed to be two principal factions among the crew- one headed by the mate, the other by the cook. The former party were for seizing the first suitable vessel which should present itself, and equipping it at some of the West India Islands for a piratical cruise. The latter division, however, which was the stronger, and included Dirk Peters among its partisans, were bent upon pursuing the course originally laid out for the brig into the South Pacific; there either to take whale, or act otherwise, as circumstances should suggest. The representations of Peters, who had frequently visited these regions, had great weight, apparently, with the mutineers, wavering, as they were, between half-engendered notions of profit and pleasure. He dwelt on the world of novelty and amusement to be found among the innumerable islands of the Pacific, on the perfect security and freedom from all restraint to be enjoyed, but, more particularly, on the deliciousness of the climate, on the abundant means of good living, and on the voluptuous beauty of the women. As yet, nothing had been absolutely determined upon; but the pictures of the hybrid line-manager were taking strong hold upon the ardent imaginations of the seamen, and there was every possibility that his intentions would be finally carried into effect.
The three men went away in about an hour, and no one else entered the forecastle all day. Augustus lay quiet until nearly night. He then freed himself from the rope and irons, and prepared for his attempt. A bottle was found in one of the berths, and this he filled with water from the pitcher left by Peters, storing his pockets at the same time with cold potatoes. To his great joy he also came across a lantern, with a small piece of tallow candle in it. This he could light at any moment, as be had in his possession a box of phosphorus matches. When it was quite dark, he got through the hole in the bulkhead, having taken the precaution to arrange the bedclothes in the berth so as to convey the idea of a person covered up. When through, he hung up the pea-jacket on his knife, as before, to conceal the aperture- this manoeuvre being easily effected, as he did not readjust the piece of plank taken out until afterward. He was now on the main orlop deck, and proceeded to make his way, as before, between the upper deck and the oil-casks to the main hatchway. Having reached this, he lit the piece of candle, and descended, groping with extreme difficulty among the compact stowage of the hold. In a few moments he became alarmed at the insufferable stench and the closeness of the atmosphere. He could not think it possible that I had survived my confinement for so long a period breathing so oppressive an air. He called my name repeatedly, but I made him no reply, and his apprehensions seemed thus to be confirmed. The brig was rolling violently, and there was so much noise in consequence, that it was useless to listen for any weak sound, such as those of my breathing or snoring. He threw open the lantern, and held it as high as possible, whenever an opportunity occurred, in order that, by observing the light, I might, if alive, be aware that succor was approaching. Still nothing was heard from me, and the supposition of my death began to assume the character of certainty. He determined, nevertheless, to force a passage, if possible, to the box, and at least ascertain beyond a doubt the truth of his surmises. He pushed on for some time in a most pitiable state of anxiety, until, at length, he found the pathway utterly blocked up, and that there was no possibility of making any farther way by the course in which he had set out. Overcome now by his feelings, he threw himself among the lumber in despair, and wept like a child. It was at this period that he heard the crash occasioned by the bottle which I had thrown down. Fortunate, indeed, was it that the incident occurred- for, upon this incident, trivial as it appears, the thread of my destiny depended. Many years elapsed, however, before I was aware of this fact. A natural shame and regret for his weakness and indecision prevented Augustus from confiding to me at once what a more intimate and unreserved communion afterward induced him to reveal. Upon finding his further progress in the hold impeded by obstacles which he could not overcome, he had resolved to abandon his attempt at reaching me, and return at once to the forecastle. Before condemning him entirely on this head, the harassing circumstances which embarrassed him should be taken into consideration. The night was fast wearing away, and his absence from the forecastle might be discovered; and indeed would necessarily be so, if be should fail to get back to the berth by daybreak. His candle was expiring in the socket, and there would be the greatest difficulty in retracing his way to the hatchway in the dark. It must be allowed, too, that he had every good reason to believe me dead; in which event no benefit could result to me from his reaching the box, and a world of danger would be encountered to no purpose by himself. He had repeatedly called, and I had made him no answer. I had been now eleven days and nights with no more water than that contained in the jug which he had left with me- a supply which it was not at all probable I had boarded in the beginning of my confinement, as I had every cause to expect a speedy release. The atmosphere of the hold, too, must have appeared to him, coming from the comparatively open air of the steerage, of a nature absolutely poisonous, and by far more intolerable than it had seemed to me upon my first taking up my quarters in the box- the hatchways at that time having been constantly open for many months previous. Add to these considerations that of the scene of bloodshed and terror so lately witnessed by my friend; his confinement, privations, and narrow escapes from death, together with the frail and equivocal tenure by which he still existed- circumstances all so well calculated to prostrate every energy of mind- and the reader will be easily brought, as I have been, to regard his apparent falling off in friendship and in faith with sentiments rather of sorrow than of anger.
The crash of the bottle was distinctly heard, yet Augustus was not sure that it proceeded from the hold. The doubt, however, was sufficient inducement to persevere. He clambered up nearly to the orlop deck by means of the stowage, and then, watching for a lull in the pitchings of the vessel, he called out to me in as loud a tone as he could command, regardless, for the moment, of being overheard by the crew. It will be remembered that on this occasion the voice reached me, but I was so entirely overcome by violent agitation as to be incapable of reply. Confident, now, that his worst apprehensions were well founded, be descended, with a view of getting back to the forecastle without loss of time. In his haste some small boxes were thrown down, the noise occasioned by which I heard, as will be recollected. He had made considerable progress on his return when the fall of the knife again caused him to hesitate. He retraced his steps immediately, and, clambering up the stowage a second time, called out my name, loudly as before, having watched for a lull. This time I found voice to answer. Overjoyed at discovering me to be still alive, he now resolved to brave every difficulty and danger in reaching me. Having extricated himself as quickly as possible from the labyrinth of lumber by which he was hemmed in, he at length struck into an opening which promised better, and finally, after a series of struggles, arrived at the box in a state of utter exhaustion. Chapter VI
The leading particulars of this narration were all that Augustus communicated to me while we remained near the box. It was not until afterward that he entered fully into all the details. He was apprehensive of being missed, and I was wild with impatience to leave my detested place of confinement. We resolved to make our way at once to the hole in the bulkhead, near which I was to remain for the present, while he went through to reconnoiter. To leave Tiger in the box was what neither of us could endure to think of, yet, how to act otherwise was the question. He now seemed to be perfectly quiet, and we could not even distinguish the sound of his breathing upon applying our ears closely to the box. I was convinced that he was dead, and determined to open the door. We found him lying at full length, apparently in a deep stupor, yet still alive. No time was to be lost, yet I could not bring myself to abandon an animal who had now been twice instrumental in saving my life, without some attempt at preserving him. We therefore dragged him along with us as well as we could, although with the greatest difficulty and fatigue; Augustus, during part of the time, being forced to clamber over the impediments in our way with the huge dog in his arms- a feat to which the feebleness of my frame rendered me totally inadequate. At length we succeeded in reaching the hole, when Augustus got through, and Tiger was pushed in afterward. All was found to be safe, and we did not fail to return sincere thanks to God for our deliverance from the imminent danger we had escaped. For the present, it was agreed that I should remain near the opening, through which my companion could readily supply me with a part of his daily provision, and where I could have the advantages of breathing an atmosphere comparatively pure.
In explanation of some portions of this narrative, wherein I have spoken of the stowage of the brig, and which may appear ambiguous to some of my readers who may have seen a proper or regular stowage, I must here state that the manner in which this most important duty had been per formed on board the Grampus was a most shameful piece of neglect on the part of Captain Barnard, who was by no means as careful or as experienced a seaman as the hazardous nature of the service on which he was employed would seem necessarily to demand. A proper stowage cannot be accomplished in a careless manner, and many most disastrous accidents, even within the limits of my own experience, have arisen from neglect or ignorance in this particular. Coasting vessels, in the frequent hurry and bustle attendant upon taking in or discharging cargo, are the most liable to mishap from the want of a proper attention to stowage. The great point is to allow no possibility of the cargo or ballast shifting position even in the most violent rollings of the vessel. With this end, great attention must be paid, not only to the bulk taken in, but to the nature of the bulk, and whether there be a full or only a partial cargo. In most kinds of freight the stowage is accomplished by means of a screw. Thus, in a load of tobacco or flour, the whole is screwed so tightly into the hold of the vessel that the barrels or hogsheads, upon discharging, are found to be completely flattened, and take some time to regain their original shape. This screwing, however, is resorted to principally with a view of obtaining more room in the hold; for in a full load of any such commodities as flour or tobacco, there can be no danger of any shifting whatever, at least none from which inconvenience can result. There have been instances, indeed, where this method of screwing has resulted in the most lamentable consequences, arising from a cause altogether distinct from the danger attendant upon a shifting of cargo. A load of cotton, for example, tightly screwed while in certain conditions, has been known, through the expansion of its bulk, to rend a vessel asunder at sea. There can be no doubt either that the same result would ensue in the case of tobacco, while undergoing its usual course of fermentation, were it not for the interstices consequent upon the rotundity of the hogsheads.
It is when a partial cargo is received that danger is chiefly to be apprehended from shifting, and that precautions should be always taken to guard against such misfortune. Only those who have encountered a violent gale of wind, or rather who have experienced the rolling of a vessel in a sudden calm after the gale, can form an idea of the tremendous force of the plunges, and of the consequent terrible impetus given to all loose articles in the vessel. It is then that the necessity of a cautious stowage, when there is a partial cargo, becomes obvious. When lying-to (especially with a small bead sail), a vessel which is not properly modelled in the bows is frequently thrown upon her beam-ends; this occurring even every fifteen or twenty minutes upon an average, yet without any serious consequences resulting, provided there be a proper stowage. If this, however, has not been strictly attended to, in the first of these heavy lurches the whole of the cargo tumbles over to the side of the vessel which lies upon the water, and, being thus prevented from regaining her equilibrium, as she would otherwise necessarily do, she is certain to fill in a few seconds and go down. It is not too much to say that at least one-half of the instances in which vessels have foundered in heavy gales at sea may be attributed to a shifting of cargo or of ballast.
When a partial cargo of any kind is taken on board, the whole, after being first stowed as compactly as may be, should be covered with a layer of stout shifting-boards, extending completely across the vessel. Upon these boards strong temporary stanchions should be erected, reaching to the timbers above, and thus securing every thing in its place. In cargoes consisting of grain, or any similar matter, additional precautions are requisite. A hold filled entirely with grain upon leaving port will be found not more than three fourths full upon reaching its destination- this, too, although the freight, when measured bushel by bushel by the consignee, will overrun by a vast deal (on account of the swelling of the grain) the quantity consigned. This result is occasioned by settling during the voyage, and is the more perceptible in proportion to the roughness of the weather experienced. If grain loosely thrown in a vessel, then, is ever so well secured by shifting-boards and stanchions, it will be liable to shift in a long passage so greatly as to bring about the most distressing calamities. To prevent these, every method should be employed before leaving port to settle the cargo as much as possible; and for this there are many contrivances, among which may be mentioned the driving of wedges into the grain. Even after all this is done, and unusual pains taken to secure the shifting-boards, no seaman who knows what he is about will feel altogether secure in a gale of any violence with a cargo of grain on board, and, least of all, with a partial cargo. Yet there are hundreds of our coasting vessels, and, it is likely, many more from the ports of Europe, which sail daily with partial cargoes, even of the most dangerous species, and without any precaution whatever. The wonder is that no more accidents occur than do actually happen. A lamentable instance of this heedlessness occurred to my knowledge in the case of Captain Joel Rice of the schooner Firefly, which sailed from Richmond, Virginia, to Madeira, with a cargo of corn, in the year 1825. The captain had gone many voyages without serious accident, although he was in the habit of paying no attention whatever to his stowage, more than to secure it in the ordinary manner. He had never before sailed with a cargo of grain, and on this occasion had the corn thrown on board loosely, when it did not much more than half fill the vessel. For the first portion of the voyage he met with nothing more than light breezes; but when within a day's sail of Madeira there came on a strong gale from the N. N. E. which forced him to lie-to. He brought the schooner to the wind under a double-reefed foresail alone, when she rode as well as any vessel could be expected to do, and shipped not a drop of water. Toward night the gale somewhat abated, and she rolled with more unsteadiness than before, but still did very well, until a heavy lurch threw her upon her beam-ends to starboard. The corn was then heard to shift bodily, the force of the movement bursting open the main hatchway. The vessel went down like a shot. This happened within hail of a small sloop from Madeira, which picked up one of the crew (the only person saved), and which rode out the gale in perfect security, as indeed a jolly boat might have done under proper management.
The stowage on board the Grampus was most clumsily done, if stowage that could be called which was little better than a promiscuous huddling together of oil-casks [Whaling vessels are usually fitted with iron oil-tanks- why the Grampus was not I have never been able to ascertain. (Poe's note)] and ship furniture. I have already spoken of the condition of articles in the hold. On the orlop deck there was space enough for my body (as I have stated) between the oil-casks and the upper deck; a space was left open around the main hatchway; and several other large spaces were left in the stowage. Near the hole cut through the bulkhead by Augustus there was room enough for an entire cask, and in this space I found myself comfortably situated for the present.
By the time my friend had got safely into the berth, and readjusted his handcuffs and the rope, it was broad daylight. We had made a narrow escape indeed; for scarcely had he arranged all matters, when the mate came below, with Dirk Peters and the cook. They talked for some time about the vessel from the Cape Verds, and seemed to be excessively anxious for her appearance. At length the cook came to the berth in which Augustus was lying, and seated himself in it near the head. I could see and hear every thing from my hiding-place, for the piece cut out had not been put back, and I was in momentary expectation that the negro would fall against the pea-jacket, which was hung up to conceal the aperture, in which case all would have been discovered, and our lives would, no doubt, have been instantly sacrificed. Our good fortune prevailed, however; and although he frequently touched it as the vessel rolled, he never pressed against it sufficiently to bring about a discovery. The bottom of the jacket had been carefully fastened to the bulkhead, so that the hole might not be seen by its swinging to one side. All this time Tiger was lying in the foot of the berth, and appeared to have recovered in some measure his faculties, for I could see him occasionally open his eyes and draw a long breath.
After a few minutes the mate and cook went above, leaving Dirk Peters behind, who, as soon as they were gone, came and sat himself down in the place just occupied by the mate. He began to talk very sociably with Augustus, and we could now see that the greater part of his apparent intoxication, while the two others were with him, was a feint. He answered all my companion's questions with perfect freedom; told him that he had no doubt of his father's having been picked up, as there were no less than five sail in sight just before sundown on the day he was cut adrift; and used other language of a consolatory nature, which occasioned me no less surprise than pleasure. Indeed, I began to entertain hopes, that through the instrumentality of Peters we might be finally enabled to regain possession of the brig, and this idea I mentioned to Augustus as soon as I found an opportunity. He thought the matter possible, but urged the necessity of the greatest caution in making the attempt, as the conduct of the hybrid appeared to be instigated by the most arbitrary caprice alone; and, indeed, it was difficult to say if be was at any moment of sound mind. Peters went upon deck in about an hour, and did not return again until noon, when he brought Augustus a plentiful supply of junk beef and pudding. Of this, when we were left alone, I partook heartily, without returning through the hole. No one else came down into the forecastle during the day, and at night, I got into Augustus' berth, where I slept soundly and sweetly until nearly daybreak, when he awakened me upon hearing a stir upon deck, and I regained my hiding-place as quickly as possible. When the day was fully broke, we found that Tiger had recovered his strength almost entirely, and gave no indications of hydrophobia, drinking a little water that was offered him with great apparent eagerness. During the day he regained all his former vigour and appetite. His strange conduct had been brought on, no doubt, by the deleterious quality of the air of the hold, and had no connexion with canine madness. I could not sufficiently rejoice that I had persisted in bringing him with me from the box. This day was the thirtieth of June, and the thirteenth since the Grampus made sad from Nantucket.
On the second of July the mate came below drunk as usual, and in an excessively good-humor. He came to Augustus's berth, and, giving him a slap on the back, asked him if he thought he could behave himself if he let him loose, and whether he would promise not to be going into the cabin again. To this, of course, my friend answered in the affirmative, when the ruffian set him at liberty, after making him drink from a flask of rum which he drew from his coat-pocket. Both now went on deck, and I did not see Augustus for about three hours. He then came below with the good news that he had obtained permission to go about the brig as be pleased anywhere forward of the mainmast, and that he had been ordered to sleep, as usual, in the forecastle. He brought me, too, a good dinner, and a plentiful supply of water. The brig was still cruising for the vessel from the Cape Verds, and a sail was now in sight, which was thought to be the one in question. As the events of the ensuing eight days were of little importance, and had no direct bearing upon the main incidents of my narrative, I will here throw them into the form of a journal, as I do not wish to omit them altogether.
July 3.- Augustus furnished me with three blankets, with which I contrived a comfortable bed in my hiding-place. No one came below, except my companion, during the day. Tiger took his station in the berth just by the aperture, and slept heavily, as if not yet entirely recovered from the effects of his sickness. Toward night a flaw of wind struck the brig before sail could be taken in, and very nearly capsized her. The puff died away immediately, however, and no damage was done beyond the splitting of the foretopsail. Dirk Peters treated Augustus all this day with great kindness and entered into a long conversation with him respecting the Pacific Ocean, and the islands he had visited in that region. He asked him whether be would not like to go with the mutineers on a kind of exploring and pleasure voyage in those quarters, and said that the men were gradually coming over to the mate's views. To this Augustus thought it best to reply that he would be glad to go on such an adventure, since nothing better could be done, and that any thing was preferable to a piratical life.
July 4.- The vessel in sight proved to be a small brig from Liverpool, and was allowed to pass unmolested. Augustus spent most of his time on deck, with a view of obtaining all the information in his power respecting the intentions of the mutineers. They had frequent and violent quarrels among themselves, in one of which a harpooner, Jim Bonner, was thrown overboard. The party of the mate was gaining ground. Jim Bonner belonged to the cook's gang, of which Peters was a partisan.
July 5.- About daybreak there came on a stiff breeze from the west, which at noon freshened into a gale, so that the brig could carry nothing more than her trysail and foresail. In taking in the foretopsail, Simms, one of the common hands, and belonging also to the cook's gang, fell overboard, being very much in liquor, and was drowned- no attempt being made to save him. The whole number of persons on board was now thirteen, to wit: Dirk Peters; Seymour, the of the cook's party; the mate, whose name I never learned; Absalom party;- besides Augustus and myself.
July 6.- The gale lasted all this day, blowing in heavy squalls, accompanied with rain. The brig took in a good deal of water through her seams, and one of the pumps was kept continually going, Augustus being forced to take his turn. just at twilight a large ship passed close by us, without having been discovered until within hail. The ship was supposed to be the one for which the mutineers were on the lookout. The mate hailed her, but the reply was drowned in the roaring of the gale. At eleven, a sea was shipped amidships, which tore away a great portion of the larboard bulwarks, and did some other slight damage. Toward morning the weather moderated, and at sunrise there was very little wind.
July 7.- There was a heavy swell running all this day, during which the brig, being light, rolled excessively, and many articles broke loose in the hold, as I could hear distinctly from my hiding-place. I suffered a great deal from sea-sickness. Peters had a long conversation this day with Augustus, and told him that two of his gang, Greely and Allen, had gone over to the mate, and were resolved to turn pirates. He put several questions to Augustus which he did not then exactly understand. During a part of this evening the leak gained upon the vessel; and little could be done to remedy it, as it was occasioned by the brigs straining, and taking in the water through her seams. A sail was thrummed, and got under the bows, which aided us in some measure, so that we began to gain upon the leak.
July 8.- A light breeze sprang up at sunrise from the eastward, when the mate headed the brig to the southwest, with the intention of making some of the West India islands in pursuance of his piratical designs. No opposition was made by Peters or the cook- at least none in the hearing of Augustus. All idea of taking the vessel from the Cape Verds was abandoned. The leak was now easily kept under by one pump going every three quarters of an hour. The sail was drawn from beneath the bows. Spoke two small schooners during the day.
July 9.- Fine weather. All hands employed in repairing bulwarks. Peters had again a long conversation with Augustus, and spoke more plainly than he had done heretofore. He said nothing should induce him to come into the mate's views, and even hinted his intention of taking the brig out of his hands. He asked my friend if he could depend upon his aid in such case, to which Augustus said, "Yes," without hesitation. Peters then said he would sound the others of his party upon the subject, and went away. During the remainder of the day Augustus had no opportunity of speaking with him privately.
Chapter VII
July 10.- Spoke a brig from Rio, bound to Norfolk. Weather hazy, with a light baffling wind from the eastward. To-day Hartman Rogers died, having been attacked on the eighth with spasms after drinking a glass of grog. This man was of the cook's party, and one upon whom Peters placed his main reliance. He told Augustus that he believed the mate had poisoned him, and that he expected, if he did not be on the look-out, his own turn would come shortly. There were now only himself, Jones, and the cook belonging to his own gang- on the other side there were five. He had spoken to Jones about taking the command from the mate; but the project having been coolly received, he had been deterred from pressing the matter any further, or from saying any thing to the cook. It was well, as it happened, that he was so prudent, for in the afternoon the cook expressed his determination of siding with the mate, and went over formally to that party; while Jones took an opportunity of quarrelling with Peters, and hinted that he would let the mate know of the plan in agitation. There was now, evidently, no time to be lost, and Peters expressed his determination of attempting to take the vessel at all hazards, provided Augustus would lend him his aid. My friend at once assured him of his willingness to enter into any plan for that purpose, and, thinking the opportunity a favourable one, made known the fact of my being on board. At this the hybrid was not more astonished than delighted, as he had no reliance whatever upon Jones, whom he already considered as belonging to the party of the mate. They went below immediately, when Augustus called to me by name, and Peters and myself were soon made acquainted. It was agreed that we should attempt to retake the vessel upon the first good opportunity, leaving Jones altogether out of our councils. In the event of success, we were to run the brig into the first port that offered, and deliver her up. The desertion of his party had frustrated Peters' design of going into the Pacific- an adventure which could not be accomplished without a crew, and he depended upon either getting acquitted upon trial, on the score of insanity (which he solemnly avowed had actuated him in lending his aid to the mutiny), or upon obtaining a pardon, if found guilty, through the representations of Augustus and myself. Our deliberations were interrupted for the present by the cry of, "All hands take in sail," and Peters and Augustus ran up on deck.
As usual, the crew were nearly all drunk; and, before sail could be properly taken in, a violent squall laid the brig on her beam-ends. By keeping her away, however, she righted, having shipped a good deal of water. Scarcely was everything secure, when another squall took the vessel, and immediately afterward another- no damage being done. There was every appearance of a gale of wind, which, indeed, shortly came on, with great fury, from the northward and westward. All was made as snug as possible, and we laid-to, as usual, under a close-reefed foresail. As night drew on, the wind increased in violence, with a remarkably heavy sea. Peters now came into the forecastle with Augustus, and we resumed our deliberations.
We agreed that no opportunity could be more favourable than the present for carrying our designs into effect, as an attempt at such a moment would never be anticipated. As the brig was snugly laid-to, there would be no necessity of manoeuvring her until good weather, when, if we succeeded in our attempt, we might liberate one, or perhaps two of the men, to aid us in taking her into port. The main difficulty was the great disproportion in our forces. There were only three of us, and in the cabin there were nine. All the arms on board, too, were in their possession, with the exception of a pair of small pistols which Peters had concealed about his person, and the large seaman's knife which he always wore in the waistband of his pantaloons. From certain indications, too- such, for example, as there being no such thing as an axe or a handspike lying in their customary places- we began to fear that the mate had his suspicions, at least in regard to Peters, and that he would let slip no opportunity of getting rid of him. It was clear, indeed, that what we should determine to do could not be done too soon. Still the odds were too much against us to allow of our proceeding without the greatest caution.
Peters proposed that he should go up on deck, and enter into conversation with the watch (Allen), when he would be able to throw him into the sea without trouble, and without making any disturbance, by seizing a good opportunity, that Augustus and myself should then come up, and endeavour to provide ourselves with some kind of weapons from the deck, and that we should then make a rush together, and secure the companion-way before any opposition could be offered. I objected to this, because I could not believe that the mate (who was a cunning fellow in all matters which did not affect his superstitious prejudices) would suffer himself to be so easily entrapped. The very fact of there being a watch on deck at all was sufficient proof that he was upon the alert,- it not being usual except in vessels where discipline is most rigidly enforced, to station a watch on deck when a vessel is lying-to in a gale of wind. As I address myself principally, if not altogether, to persons who have never been to sea, it may be as well to state the exact condition of a vessel under such circumstances. Lying-to, or, in sea-parlance, "laying-to," is a measure resorted to for various purposes, and effected in various manners. In moderate weather it is frequently done with a view of merely bringing the vessel to a stand-still, to wait for another vessel or any similar object. If the vessel which lies-to is under full sail, the manoeuvre is usually accomplished by throwing round some portion of her sails, so as to let the wind take them aback, when she becomes stationary. But we are now speaking of lying-to in a gale of wind. This is done when the wind is ahead, and too violent to admit of carrying sail without danger of capsizing; and sometimes even when the wind is fair, but the sea too heavy for the vessel to be put before it. If a vessel be suffered to scud before the wind in a very heavy sea, much damage is usually done her by the shipping of water over her stern, and sometimes by the violent plunges she makes forward. This manoeuvre, then, is seldom resorted to in such case, unless through necessity. When the vessel is in a leaky condition she is often put before the wind even in the heaviest seas; for, when lying-to, her seams are sure to be greatly opened by her violent straining, and it is not so much the case when scudding. Often, too, it becomes necessary to scud a vessel, either when the blast is so exceedingly furious as to tear in pieces the sail which is employed with a view of bringing her head to the wind, or when, through the false modelling of the frame or other causes, this main object cannot be effected.
Vessels in a gale of wind are laid-to in different manners, according to their peculiar construction. Some lie-to best under a foresail, and this, I believe, is the sail most usually employed. Large square-rigged vessels have sails for the express purpose, called storm-staysails. But the jib is occasionally employed by itself,- sometimes the jib and foresail, or a double-reefed foresail, and not unfrequently the after-sails, are made use of. Foretopsails are very often found to answer the purpose better than any other species of sail. The Grampus was generally laid-to under a close-reefed foresail.
When a vessel is to be laid-to, her head is brought up to the wind just so nearly as to fill the sail under which she lies when hauled flat aft, that is, when brought diagonally across the vessel. This being done, the bows point within a few degrees of the direction from which the wind issues, and the windward bow of course receives the shock of the waves. In this situation a good vessel will ride out a very heavy gale of wind without shipping a drop of water, and without any further attention being requisite on the part of the crew. The helm is usually lashed down, but this is altogether unnecessary (except on account of the noise it makes when loose), for the rudder has no effect upon the vessel when lying-to. Indeed, the helm had far better be left loose than lashed very fast, for the rudder is apt to be torn off by heavy seas if there be no room for the helm to play. As long as the sail holds, a well modelled vessel will maintain her situation, and ride every sea, as if instinct with life and reason. If the violence of the wind, however, should tear the sail into pieces (a feat which it requires a perfect hurricane to accomplish under ordinary circumstances), there is then imminent danger. The vessel falls off from the wind, and, coming broadside to the sea, is completely at its mercy: the only resource in this case is to put her quietly before the wind, letting her scud until some other sail can be set. Some vessels will lie-to under no sail whatever, but such are not to be trusted at sea.
But to return from this digression. It had never been customary with the mate to have any watch on deck when lying-to in a gale of wind, and the fact that he had now one, coupled with the circumstance of the missing axes and handspikes, fully convinced us that the crew were too well on the watch to be taken by surprise in the manner Peters had suggested. Something, however, was to be done, and that with as little delay as practicable, for there could be no doubt that a suspicion having been once entertained against Peters, he would be sacrificed upon the earliest occasion, and one would certainly be either found or made upon the breaking of the gale.
Augustus now suggested that if Peters could contrive to remove, under any pretext, the piece of chain-cable which lay over the trap in the stateroom, we might possibly be able to come upon them unawares by means of the hold; but a little reflection convinced us that the vessel rolled and pitched too violently for any attempt of that nature.
By good fortune I at length hit upon the idea of working upon the superstitious terrors and guilty conscience of the mate. It will be remembered that one of the crew, Hartman Rogers, had died during the morning, having been attacked two days before with spasms after drinking some spirits and water. Peters had expressed to us his opinion that this man had been poisoned by the mate, and for this belief he had reasons, so he said, which were incontrovertible, but which he could not be prevailed upon to explain to us- this wayward refusal being only in keeping with other points of his singular character. But whether or not he had any better grounds for suspecting the mate than we had ourselves, we were easily led to fall in with his suspicion, and determined to act accordingly.
Rogers had died about eleven in the forenoon, in violent convulsions; and the corpse presented in a few minutes after death one of the most horrid and loathsome spectacles I ever remember to have seen. The stomach was swollen immensely, like that of a man who has been drowned and lain under water for many weeks. The hands were in the same condition, while the face was shrunken, shrivelled, and of a chalky whiteness, except where relieved by two or three glaring red blotches like those occasioned by the erysipelas: one of these blotches extended diagonally across the face, completely covering up an eye as if with a band of red velvet. In this disgusting condition the body had been brought up from the cabin at noon to be thrown overboard, when the mate getting a glimpse of it (for he now saw it for the first time), and being either touched with remorse for his crime or struck with terror at so horrible a sight, ordered the men to sew the body up in its hammock, and allow it the usual rites of sea-burial. Having given these directions, he went below, as if to avoid any further sight of his victim. While preparations were making to obey his orders, the gale came on with great fury, and the design was abandoned for the present. The corpse, left to itself, was washed into the larboard scuppers, where it still lay at the time of which I speak, floundering about with the furious lurches of the brig.
Having arranged our plan, we set about putting it in execution as speedily as possible. Peters went upon deck, and, as he had anticipated, was immediately accosted by Allen, who appeared to be stationed more as a watch upon the forecastle than for any other purpose. The fate of this villain, however, was speedily and silently decided; for Peters, approaching him in a careless manner, as if about to address him, seized him by the throat, and, before he could utter a single cry, tossed him over the bulwarks. He then called to us, and we came up. Our first precaution was to look about for something with which to arm ourselves, and in doing this we had to proceed with great care, for it was impossible to stand on deck an instant without holding fast, and violent seas broke over the vessel at every plunge forward. It was indispensable, too, that we should be quick in our operations, for every minute we expected the mate to be up to set the pumps going, as it was evident the brig must be taking in water very fast. After searching about for some time, we could find nothing more fit for our purpose than the two pump-handles, one of which Augustus took, and I the other. Having secured these, we stripped off the shirt of the corpse and dropped the body overboard. Peters and myself then went below, leaving Augustus to watch upon deck, where he took his station just where Allen had been placed, and with his back to the cabin companionway, so that, if any of the mates gang should come up, he might suppose it was the watch.
As soon as I got below I commenced disguising myself so as to represent the corpse of Rogers. The shirt which we had taken from the body aided us very much, for it was of singular form and character, and easily recognizable- a kind of smock, which the deceased wore over his other clothing. It was a blue stockinett, with large white stripes running across. Having put this on, I proceeded to equip myself with a false stomach, in imitation of the horrible deformity of the swollen corpse. This was soon effected by means of stuffing with some bedclothes. I then gave the same appearance to my hands by drawing on a pair of white woollen mittens, and filling them in with any kind of rags that offered themselves. Peters then arranged my face, first rubbing it well over with white chalk, and afterward blotching it with blood, which he took from a cut in his finger. The streak across the eye was not forgotten and presented a most shocking appearance. Chapter VIII
As I viewed myself in a fragment of looking-glass which hung up in the cabin, and by the dim light of a kind of battle-lantern, I was so impressed with a sense of vague awe at my appearance, and at the recollection of the terrific reality which I was thus representing, that I was seized with a violent tremour, and could scarcely summon resolution to go on with my part. It was necessary, however, to act with decision, and Peters and myself went upon deck.
We there found everything safe, and, keeping close to the bulwarks, the three of us crept to the cabin companion-way. It was only partially closed, precautions having been taken to prevent its being suddenly pushed to from without, by means of placing billets of wood on the upper step so as to interfere with the shutting. We found no difficulty in getting a full view of the interior of the cabin through the cracks where the hinges were placed. It now proved to have been very fortunate for us that we had not attempted to take them by surprise, for they were evidently on the alert. Only one was asleep, and he lying just at the foot of the companion-ladder, with a musket by his side. The rest were seated on several mattresses, which had been taken from the berths and thrown on the floor. They were engaged in earnest conversation; and although they had been carousing, as appeared from two empty jugs, with some tin tumblers which lay about, they were not as much intoxicated as usual. All had knives, one or two of them pistols, and a great many muskets were lying in a berth close at hand.
We listened to their conversation for some time before we could make up our minds how to act, having as yet resolved on nothing determinate, except that we would attempt to paralyze their exertions, when we should attack them, by means of the apparition of Rogers. They were discussing their piratical plans, in which all we could hear distinctly was, that they would unite with the crew of a schooner Hornet, and, if possible, get the schooner herself into their possession preparatory to some attempt on a large scale, the particulars of which could not be made out by either of us.
One of the men spoke of Peters, when the mate replied to him in a low voice which could not be distinguished, and afterward added more loudly, that "he could not understand his being so much forward with the captain's brat in the forecastle, and he thought the sooner both of them were overboard the better." To this no answer was made, but we could easily perceive that the hint was well received by the whole party, and more particularly by Jones. At this period I was excessively agitated, the more so as I could see that neither Augustus nor Peters could determine how to act. I made up my mind, however, to sell my life as dearly as possible, and not to suffer myself to be overcome by any feelings of trepidation.
The tremendous noise made by the roaring of the wind in the rigging, and the washing of the sea over the deck, prevented us from hearing what was said, except during momentary lulls. In one of these, we all distinctly heard the mate tell one of the men to "go forward, have an eye upon them, for he wanted no such secret doings on board the brig." It was well for us that the pitching of the vessel at this moment was so violent as to prevent this order from being carried into instant execution. The cook got up from his mattress to go for us, when a tremendous lurch, which I thought would carry away the masts, threw him headlong against one of the larboard stateroom doors, bursting it open, and creating a good deal of other confusion. Luckily, neither of our party was thrown from his position, and we had time to make a precipitate retreat to the forecastle, and arrange a hurried plan of action before the messenger made his appearance, or rather before he put his head out of the companion-hatch, for he did not come on deck. From this station he could not notice the absence of Allen, and he accordingly bawled out, as if to him, repeating the orders of the mate. Peters cried out, "Ay, ay," in a disguised voice, and the cook immediately went below, without entertaining a suspicion that all was not right.
My two companions now proceeded boldly aft and down into the cabin, Peters closing the door after him in the same manner he had found it. The mate received them with feigned cordiality, and told Augustus that, since he had behaved himself so well of late, he might take up his quarters in the cabin and be one of them for the future. He then poured him out a tumbler half full of rum, and made him drink it. All this I saw and heard, for I followed my friends to the cabin as soon as the door was shut, and took up my old point of observation. I had brought with me the two pump-handles, one of which I secured near the companion-way, to be ready for use when required.
I now steadied myself as well as possible so as to have a good view of all that was passing within, and endeavoured to nerve myself to the task of descending among the mutineers when Peters should make a signal to me, as agreed upon. Presently he contrived to turn the conversation upon the bloody deeds of the mutiny, and by degrees led the men to talk of the thousand superstitions which are so universally current among seamen. I could not make out all that was said, but I could plainly see the effects of the conversation in the countenances of those present. The mate was evidently much agitated, and presently, when some one mentioned the terrific appearance of Rogers' corpse, I thought he was upon the point of swooning. Peters now asked him if he did not think it would be better to have the body thrown overboard at once as it was too horrible a sight to see it floundering about in the scuppers. At this the villain absolutely gasped for breath, and turned his head slowly round upon his companions, as if imploring some one to go up and perform the task. No one, however, stirred, and it was quite evident that the whole party were wound up to the highest pitch of nervous excitement. Peters now made me the signal. I immediately threw open the door of the companion-way, and, descending, without uttering a syllable, stood erect in the midst of the party.
The intense effect produced by this sudden apparition is not at all to be wondered at when the various circumstances are taken into consideration. Usually, in cases of a similar nature, there is left in the mind of the spectator some glimmering of doubt as to the reality of the vision before his eyes; a degree of hope, however feeble, that he is the victim of chicanery, and that the apparition is not actually a visitant from the old world of shadows. It is not too much to say that such remnants of doubt have been at the bottom of almost every such visitation, and that the appalling horror which has sometimes been brought about, is to be attributed, even in the cases most in point, and where most suffering has been experienced, more to a kind of anticipative horror, lest the apparition might possibly be real, than to an unwavering belief in its reality. But, in the present instance, it will be seen immediately, that in the minds of the mutineers there was not even the shadow of a basis upon which to rest a doubt that the apparition of Rogers was indeed a revivification of his disgusting corpse, or at least its spiritual image. The isolated situation of the brig, with its entire inaccessibility on account of the gale, confined the apparently possible means of deception within such narrow and definite limits, that they must have thought themselves enabled to survey them all at a glance. They had now been at sea twenty-four days, without holding more than a speaking communication with any vessel whatever. The whole of the crew, too- at least all whom they had the most remote reason for suspecting to be on board- were assembled in the cabin, with the exception of Allen, the watch; and his gigantic stature (be was six feet six inches high) was too familiar in their eyes to permit the notion that he was the apparition before them to enter their minds even for an instant. Add to these considerations the awe-inspiring nature of the tempest, and that of the conversation brought about by Peters; the deep impression which the loathsomeness of the actual corpse had made in the morning upon the imaginations of the men; the excellence of the imitation in my person, and the uncertain and wavering light in which they beheld me, as the glare of the cabin lantern, swinging violently to and fro, fell dubiously and fitfully upon my figure, and there will be no reason to wonder that the deception had even more than the entire effect which we had anticipated. The mate sprang up from the mattress on which he was lying, and, without uttering a syllable, fell back, stone dead, upon the cabin floor, and was hurled to the leeward like a log by a heavy roll of the brig. Of the remaining seven, there were but three who had at first any degree of presence of mind. The four others sat for some time rooted apparently to the floor, the most pitiable objects of horror and utter despair my eyes ever encountered. The only opposition we experienced at all was from the cook, John Hunt, and Richard Parker; but they made but a feeble and irresolute defence. The two former were shot instantly by Peters, and I felled Parker with a blow on the head from the pump-handle which I had brought with me. In the meantime, Augustus seized one of the muskets lying on the floor now but three remaining; but by this time they had become aroused from their lethargy, and perhaps began to see that a deception had been practised upon them, for they fought with great resolution and fury, and, but for the immense muscular strength of Peters, might have the floor, stabbed him in several places along the right arm, and would no doubt have soon dispatched him (as neither Peters nor myself could immediately get rid of our own antagonists) had it not been for the timely aid of a friend, upon whose assistance we, surely, had never depended. This friend was no other than Tiger. With a low growl, he bounded into the cabin, at a most critical moment for Augustus, and throwing himself upon Jones, pinned him to the floor in an instant. My friend, however, was now too much injured to render us any aid whatever, and I was so encumbered with my disguise that I could do but little. The dog would not leave his hold upon the throat of Jones- Peters, nevertheless, was far more than a match for the two men who remained, and would, no doubt, have dispatched them sooner, had it not been for the narrow space in which he had to act, and the tremendous lurches of the vessel. Presently he was enabled to get hold of a heavy stool, several of which lay about the floor. With this he beat out the brains of Greely as he was in the act of discharging a musket at me, and immediately afterward a roll of the brig throwing him in contact with Hicks, he seized him by the throat, and, by dint of sheer strength, strangled him instantaneously. Thus, in far less time than I have taken to tell it, we found ourselves masters of the brig.
The only person of our opponents who was left alive was Richard Parker. This man, it will be remembered, I had knocked down with a blow from the pump-handle at the commencement of the attack. He now lay motionless by the door of the shattered stateroom; but, upon Peters touching him with his foot, he spoke, and entreated for mercy. His head was only slightly cut, and otherwise he had received no injury, having been merely stunned by the blow. He now got up, and, for the present, we secured his hands behind his back. The dog was still growling over Jones; but, upon examination, we found him completely dead, the blood issuing in a stream from a deep wound in the throat, inflicted, no doubt, by the sharp teeth of the animal.
It was now about one o'clock in the morning, and the wind was still blowing tremendously. The brig evidently laboured much more than usual, and it became absolutely necessary that something should be done with a view of easing her in some measure. At almost every roll to leeward she shipped a sea, several of which came partially down into the cabin during our scuffle, the hatchway having been left open by myself when I descended. The entire range of bulwarks to larboard had been swept away, as well as the caboose, together with the jollyboat from the counter. The creaking and working of the mainmast, too, gave indication that it was nearly sprung. To make room for more stowage in the afterhold, the heel of this mast had been stepped between decks (a very reprehensible practice, occasionally resorted to by ignorant ship-builders), so that it was in imminent danger of working from its step. But, to crown all our difficulties, we plummed the well, and found no less than seven feet of water.
Leaving the bodies of the crew lying in the cabin, we got to work immediately at the pumps- Parker, of course, being set at liberty to assist us in the labour. Augustus's arm was bound up as well as we could effect it, and he did what he could, but that was not much. However, we found that we could just manage to keep the leak from gaining upon us by having one pump constantly going. As there were only four of us, this was severe labour; but we endeavoured to keep up our spirits, and looked anxiously for daybreak, when we hoped to lighten the brig by cutting away the mainmast.
In this manner we passed a night of terrible anxiety and fatigue, and, when the day at length broke, the gale had neither abated in the least, nor were there any signs of its abating. We now dragged the bodies on deck and threw them overboard. Our next care was to get rid of the mainmast. The necessary preparations having been made, Peters cut away at the mast (having found axes in the cabin), while the rest of us stood by the stays and lanyards. As the brig gave a tremendous lee-lurch, the word was given to cut away the weather-lanyards, which being done, the whole mass of wood and rigging plunged into the sea, clear of the brig, and without doing any material injury. We now found that the vessel did not labour quite as much as before, but our situation was still exceedingly precarious, and in spite of the utmost exertions, we could not gain upon the leak without the aid of both pumps. The little assistance which Augustus could render us was not really of any importance. To add to our distress, a heavy sea, striking the brig to the windward, threw her off several points from the wind, and, before she could regain her position, another broke completely over her, and hurled her full upon her beam-ends. The ballast now shifted in a mass to leeward (the stowage had been knocking about perfectly at random for some time), and for a few moments we thought nothing could save us from capsizing. Presently, however, we partially righted; but the ballast still retaining its place to larboard, we lay so much along that it was useless to think of working the pumps, which indeed we could not have done much longer in any case, as our hands were entirely raw with the excessive labour we had undergone, and were bleeding in the most horrible manner.
Contrary to Parker's advice, we now proceeded to cut away the foremast, and at length accomplished it after much difficulty, owing to the position in which we lay. In going overboard the wreck took with it the bowsprit, and left us a complete hulk.
So far we had had reason to rejoice in the escape of our longboat, which had received no damage from any of the huge seas which had come on board. But we had not long to congratulate ourselves; for the foremast having gone, and, of course, the foresail with it, by which the brig had been steadied, every sea now made a complete breach over us, and in five minutes our deck was swept from stern to stern, the longboat and starboard bulwarks torn off, and even the windlass shattered into fragments. It was, indeed, hardly possible for us to be in a more pitiable condition.
At noon there seemed to be some slight appearance of the gale's abating, but in this we were sadly disappointed, for it only lulled for a few minutes to blow with redoubled fury. About four in the afternoon it was utterly impossible to stand up against the violence of the blast; and, as the night closed in upon us, I had not a shadow of hope that the vessel would hold together until morning.
By midnight we had settled very deep in the water, which was now up to the orlop deck. The rudder went soon afterward, the sea which tore it away lifting the after portion of the brig entirely from the water, against which she thumped in her descent with such a concussion as would be occasioned by going ashore. We had all calculated that the rudder would hold its own to the last, as it was unusually strong, being rigged as I have never seen one rigged either before or since. Down its main timber there ran a succession of stout iron hooks, and others in the same manner down the stern-post. Through these hooks there extended a very thick wrought-iron rod, the rudder being thus held to the stern-post and swinging freely on the rod. The tremendous force of the sea which tore it off may be estimated by the fact, that the hooks in the stern-post, which ran entirely through it, being clinched on the inside, were drawn every one of them completely out of the solid wood.
We had scarcely time to draw breath after the violence of this shock, when one of the most tremendous waves I had then ever known broke right on board of us, sweeping the companion-way clear off, bursting in the hatchways, and firing every inch of the vessel with water.
Chapter IX
Luckily, just before night, all four of us had lashed ourselves firmly to the fragments of the windlass, lying in this manner as flat upon the deck as possible. This precaution alone saved us from destruction. As it was, we were all more or less stunned by the immense weight of water which tumbled upon us, and which did not roll from above us until we were nearly exhausted. As soon as I could recover breath, I called aloud to my companions. Augustus alone replied, saying: "It is all over with us, and may God have mercy upon our souls!" By-and-by both the others were enabled to speak, when they exhorted us to take courage, as there was still hope; it being impossible, from the nature of the cargo, that the brig could go down, and there being every chance that the gale would blow over by the morning. These words inspired me with new life; for, strange as it may seem, although it was obvious that a vessel with a cargo of empty oil-casks would not sink, I had been hitherto so confused in mind as to have overlooked this consideration altogether; and the danger which I had for some time regarded as the most imminent was that of foundering. As hope revived within me, I made use of every opportunity to strengthen the lashings which held me to the remains of the windlass, and in this occupation I soon discovered that my companions were also busy. The night was as dark as it could possibly be, and the horrible shrieking din and confusion which surrounded us it is useless to attempt describing. Our deck lay level with the sea, or rather we were encircled with a towering ridge of foam, a portion of which swept over us even instant. It is not too much to say that our heads were not fairly out of the water more than one second in three. Although we lay close together, no one of us could see the other, or, indeed, any portion of the brig itself, upon which we were so tempestuously hurled about. At intervals we called one to the other, thus endeavouring to keep alive hope, and render consolation and encouragement to such of us as stood most in need of it. The feeble condition of Augustus made him an object of solicitude with us all; and as, from the lacerated condition of his right arm, it must have been impossible for him to secure his lashings with any degree of firmness, we were in momentary expectation of finding that he had gone overboard- yet to render him aid was a thing altogether out of the question. Fortunately, his station was more secure than that of any of the rest of us; for the upper part of his body lying just beneath a portion of the shattered windlass, the seas, as they tumbled in upon him, were greatly broken in their violence. In any other situation than this (into which he had been accidentally thrown after having lashed himself in a very exposed spot) he must inevitably have perished before morning. Owing to the brig's lying so much along, we were all less liable to be washed off than otherwise would have been the case. The heel, as I have before stated, was to larboard, about one half of the deck being constantly under water. The seas, therefore, which struck us to starboard were much broken, by the vessel's side, only reaching us in fragments as we lay flat on our faces; while those which came from larboard being what are called back-water seas, and obtaining little hold upon us on account of our posture, had not sufficient force to drag us from our fastenings.
In this frightful situation we lay until the day broke so as to show us more fully the horrors which surrounded us. The brig was a mere log, rolling about at the mercy of every wave; the gale was upon the increase, if any thing, blowing indeed a complete hurricane, and there appeared to us no earthly prospect of deliverance. For several hours we held on in silence, expecting every moment that our lashings would either give way, that the remains of the windlass would go by the board, or that some of the huge seas, which roared in every direction around us and above us, would drive the hulk so far beneath the water that we should be drowned before it could regain the surface. By the mercy of God, however, we were preserved from these imminent dangers, and about midday were cheered by the light of the blessed sun. Shortly afterward we could perceive a sensible diminution in the force of the wind, when, now for the first time since the latter part of the evening before, Augustus spoke, asking Peters, who lay closest to him, if he thought there was any possibility of our being saved. As no reply was at first made to this question, we all concluded that the hybrid had been drowned where he lay; but presently, to our great joy, he spoke, although very feebly, saying that he was in great pain, being so cut by the tightness of his lashings across the stomach, that he must either find means of loosening them or perish, as it was impossible that he could endure his misery much longer. This occasioned us great distress, as it was altogether useless to think of aiding him in any manner while the sea continued washing over us as it did. We exhorted him to bear his sufferings with fortitude, and promised to seize the first opportunity which should offer itself to relieve him. He replied that it would soon be too late; that it would be all over with him before we could help him; and then, after moaning for some minutes, lay silent, when we concluded that he had perished.
As the evening drew on, the sea had fallen so much that scarcely more than one wave broke over the hulk from windward in the course of five minutes, and the wind had abated a great deal, although still blowing a severe gale. I had not heard any of my companions speak for hours, and now called to Augustus. He replied, although very feebly, so that I could not distinguish what he said. I then spoke to Peters and to Parker, neither of whom returned any answer.
Shortly after this period I fell into a state of partial insensibility, during which the most pleasing images floated in my imagination; such as green trees, waving meadows of ripe grain, processions of dancing girls, troops of cavalry, and other phantasies. I now remember that, in all which passed before my mind's eye, motion was a predominant idea. Thus, I never fancied any stationary object, such as a house, a mountain, or any thing of that kind; but windmills, ships, large birds, balloons, people on horseback, carriages driving furiously, and similar moving objects, presented themselves in endless succession. When I recovered from this state, the sun was, as near as I could guess, an hour high. I had the greatest difficulty in bringing to recollection the various circumstances connected with my situation, and for some time remained firmly convinced that I was still in the hold of the brig, near the box, and that the body of Parker was that of Tiger.
When I at length completely came to my senses, I found that the wind blew no more than a moderate breeze, and that the sea was comparatively calm; so much so that it only washed over the brig amidships. My left arm had broken loose from its lashings, and was much cut about the elbow; my right was entirely benumbed, and the hand and wrist swollen prodigiously by the pressure of the rope, which had worked from the shoulder downward. I was also in great pain from another rope which went about my waist, and had been drawn to an insufferable degree of tightness. Looking round upon my companions, I saw that Peters still lived, although a thick line was pulled so forcibly around his loins as to give him the appearance of being cut nearly in two; as I stiffed, he made a feeble motion to me with his hand, pointing to the rope. Augustus gave no indication of life whatever, and was bent nearly double across a splinter of the windlass. Parker spoke to me when he saw me moving, and asked me if I had not sufficient strength to release him from his situation, saying that if I would summon up what spirits I could, and contrive to untie him, we might yet save our lives; but that otherwise we must all perish. I told him to take courage, and I would endeavor to free him. Feeling in my pantaloons' pocket, I got hold of my penknife, and, after several ineffectual attempts, at length succeeded in opening it. I then, with my left hand, managed to free my right from its fastenings, and afterward cut the other ropes which held me. Upon attempting, however, to move from my position, I found that my legs failed me altogether, and that I could not get up; neither could I move my right arm in any direction. Upon mentioning this to Parker, he advised me to lie quiet for a few minutes, holding on to the windlass with my left hand, so as to allow time for the blood to circulate. Doing this, the numbness presently began to die away so that I could move first one of my legs, and then the other, and, shortly afterward I regained the partial use of my right arm. I now crawled with great caution toward Parker, without getting on my legs, and soon cut loose all the lashings about him, when, after a short delay, he also recovered the partial use of his limbs. We now lost no time in getting loose the rope from Peters. It had cut a deep gash through the waistband of his woollen pantaloons, and through two shirts, and made its way into his groin, from which the blood flowed out copiously as we removed the cordage. No sooner had we removed it, however, than he spoke, and seemed to experience instant relief- being able to move with much greater ease than either Parker or myself- this was no doubt owing to the discharge of blood.
We had little hopes that Augustus would recover, as he evinced no signs of life; but, upon getting to him, we discovered that he had merely swooned from the loss of blood, the bandages we had placed around his wounded arm having been torn off by the water; none of the ropes which held him to the windlass were drawn sufficiently tight to occasion his death. Having relieved him from the fastenings, and got him clear of the broken wood about the windlass, we secured him in a dry place to windward, with his head somewhat lower than his body, and all three of us busied ourselves in chafing his limbs. In about half an hour he came to himself, although it was not until the next morning that he gave signs of recognizing any of us, or had sufficient strength to speak. By the time we had thus got clear of our lashings it was quite dark, and it began to cloud up, so that we were again in the greatest agony lest it should come on to blow hard, in which event nothing could have saved us from perishing, exhausted as we were. By good fortune it continued very moderate during the night, the sea subsiding every minute, which gave us great hopes of ultimate preservation. A gentle breeze still blew from the N. W., but the weather was not at all cold. Augustus was lashed carefully to windward in such a manner as to prevent him from slipping overboard with the rolls of the vessel, as he was still too weak to hold on at all. For ourselves there was no such necessity. We sat close together, supporting each other with the aid of the broken ropes about the windlass, and devising methods of escape from our frightful situation. We derived much comfort from taking off our clothes and wringing the water from them. When we put them on after this, they felt remarkably warm and pleasant, and served to invigorate us in no little degree. We helped Augustus off with his, and wrung them for him, when he experienced the same comfort.
Our chief sufferings were now those of hunger and thirst, and when we looked forward to the means of relief in this respect, our hearts sunk within us, and we were induced to regret that we had escaped the less dreadful perils of the sea. We endeavoured, however, to console ourselves with the hope of being speedily picked up by some vessel and encouraged each other to bear with fortitude the evils that might happen.
The morning of the fourteenth at length dawned, and the weather still continued clear and pleasant, with a steady but very light breeze from the N. W. The sea was now quite smooth, and as, from some cause which we could not determine, the brig did not he so much along as she had done before, the deck was comparatively dry, and we could move about with freedom. We had now been better than three entire days and nights without either food or drink, and it became absolutely necessary that we should make an attempt to get up something from below. As the brig was completely full of water, we went to this work despondently, and with but little expectation of being able to obtain anything. We made a kind of drag by driving some nails which we broke out from the remains of the companion-hatch into two pieces of wood. Tying these across each other, and fastening them to the end of a rope, we threw them into the cabin, and dragged them to and fro, in the faint hope of being thus able to entangle some article which might be of use to us for food, or which might at least render us assistance in getting it. We spent the greater part of the morning in this labour without effect, fishing up nothing more than a few bedclothes, which were readily caught by the nails. Indeed, our contrivance was so very clumsy that any greater success was hardly to be anticipated.
We now tried the forecastle, but equally in vain, and were upon the brink of despair, when Peters proposed that we should fasten a rope to his body, and let him make an attempt to get up something by diving into the cabin. This proposition we hailed with all the delight which reviving hope could inspire. He proceeded immediately to strip off his clothes with the exception of his pantaloons; and a strong rope was then carefully fastened around his middle, being brought up over his shoulders in such a manner that there was no possibility of its slipping. The undertaking was one of great difficulty and danger; for, as we could hardly expect to find much, if any, provision in the cabin itself, it was necessary that the diver, after letting himself down, should make a turn to the right, and proceed under water a distance of ten or twelve feet, in a narrow passage, to the storeroom, and return, without drawing breath.
Everything being ready, Peters now descended in the cabin, going down the companion-ladder until the water reached his chin. He then plunged in, head first, turning to the right as he plunged, and endeavouring to make his way to the storeroom. In this first attempt, however, he was altogether unsuccessful. In less than half a minute after his going down we felt the rope jerked violently (the signal we had agreed upon when he desired to be drawn up). We accordingly drew him up instantly, but so incautiously as to bruise him badly against the ladder. He had brought nothing with him, and had been unable to penetrate more than a very little way into the passage, owing to the constant exertions he found it necessary to make in order to keep himself from floating up against the deck. Upon getting out he was very much exhausted, and had to rest full fifteen minutes before he could again venture to descend.
The second attempt met with even worse success; for he remained so long under water without giving the signal, that, becoming alarmed for his safety, we drew him out without it, and found that he was almost at the last gasp, having, as he said, repeatedly jerked at the rope without our feeling it. This was probably owing to a portion of it having become entangled in the balustrade at the foot of the ladder. This balustrade was, indeed, so much in the way, that we determined to remove it, if possible, before proceeding with our design. As we had no means of getting it away except by main force, we all descended into the water as far as we could on the ladder, and giving a pull against it with our united strength, succeeded in breaking it down.
The third attempt was equally unsuccessful with the two first, and it now became evident that nothing could be done in this manner without the aid of some weight with which the diver might steady himself, and keep to the floor of the cabin while making his search. For a long time we looked about in vain for something which might answer this purpose; but at length, to our great joy, we discovered one of the weather-forechains so loose that we had not the least difficulty in wrenching it off. Having fastened this securely to one of his ankles, Peters now made his fourth descent into the cabin, and this time succeeded in making his way to the door of the steward's room. To his inexpressible grief, however, he found it locked, and was obliged to return without effecting an entrance, as, with the greatest exertion, he could remain under water not more, at the utmost extent, than a single minute. Our affairs now looked gloomy indeed, and neither Augustus nor myself could refrain from bursting into tears, as we thought of the host of difficulties which encompassed us, and the slight probability which existed of our finally making an escape. But this weakness was not of long duration. Throwing ourselves on our knees to God, we implored His aid in the many dangers which beset us; and arose with renewed hope and vigor to think what could yet be done by mortal means toward accomplishing our deliverance. Chapter X
Shortly afterward an incident occurred which I am induced to look upon as more intensely productive of emotion, as far more replete with the extremes first of delight and then of horror, than even any of the thousand chances which afterward befell me in nine long years, crowded with events of the most startling and, in many cases, of the most unconceived and unconceivable character. We were lying on the deck near the companion-way, and debating the possibility of yet making our way into the storeroom, when, looking toward Augustus, who lay fronting myself, I perceived that he had become all at once deadly pale, and that his lips were quivering in the most singular and unaccountable manner. Greatly alarmed, I spoke to him, but he made me no reply, and I was beginning to think that he was suddenly taken ill, when I took notice of his eyes, which were glaring apparently at some object behind me. I turned my head, and shall never forget the ecstatic joy which thrilled through every particle of my frame, when I perceived a large brig bearing down upon us, and not more than a couple of miles off. I sprung to my feet as if a musket bullet had suddenly struck me to the heart; and, stretching out my arms in the direction of the vessel, stood in this manner, motionless, and unable to articulate a syllable. Peters and Parker were equally affected, although in different ways. The former danced about the deck like a madman, uttering the most extravagant rhodomontades, intermingled with howls and imprecations, while the latter burst into tears, and continued for many minutes weeping like a child.
The vessel in sight was a large hermaphrodite brig, of a Dutch build, and painted black, with a tawdry gilt figure-head. She had evidently seen a good deal of rough weather, and, we supposed, had suffered much in the gale which had proved so disastrous to ourselves; for her foretopmast was gone, and some of her starboard bulwarks. When we first saw her, she was, as I have already said, about two miles off and to windward, bearing down upon us. The breeze was very gentle, and what astonished us chiefly was, that she had no other sails set than her foremast and mainsail, with a flying jib- of course she came down but slowly, and our impatience amounted nearly to phrensy. The awkward manner in which she steered, too, was remarked by all of us, even excited as we were. She yawed about so considerably, that once or twice we thought it impossible she could see us, or imagined that, having seen us, and discovered no person on board, she was about to tack and make off in another direction. Upon each of these occasions we screamed and shouted at the top of our voices, when the stranger would appear to change for a moment her intention, and again hold on toward us- this singular conduct being repeated two or three times, so that at last we could think of no other manner of accounting for it than by supposing the helmsman to be in liquor.
No person was seen upon her decks until she arrived within about a quarter of a mile of us. We then saw three seamen, whom by their dress we took to be Hollanders. Two of these were lying on some old sails near the forecastle, and the third, who appeared to be looking at us with great curiosity, was leaning over the starboard bow near the bowsprit. This last was a stout and tall man, with a very dark skin. He seemed by his manner to be encouraging us to have patience, nodding to us in a cheerful although rather odd way, and smiling constantly, so as to display a set of the most brilliantly white teeth. As his vessel drew nearer, we saw a red flannel cap which he had on fall from his head into the water; but of this he took little or no notice, continuing his odd smiles and gesticulations. I relate these things and circumstances minutely, and I relate them, it must be understood, precisely as they appeared to us.
The brig came on slowly, and now more steadily than before, and- I cannot speak calmly of this event-our hearts leaped up wildly within us, and we poured out our whole souls in shouts and thanksgiving to God for the complete, unexpected, and glorious deliverance that was so palpably at hand. Of a sudden, and all at once, there came wafted over the ocean from the strange vessel (which was now close upon us) a smell, a stench, such as the whole world has no name for- no conception of- hellish- utterly suffocating- insufferable, inconceivable. I gasped for breath, and turning to my companions, perceived that they were paler than marble. But we had now no time left for question or surmise- the brig was within fifty feet of us, and it seemed to be her intention to run under our counter, that we might board her without putting out a boat. We rushed aft, when, suddenly, a wide yaw threw her off full five or six points from the course she had been running, and, as she passed under our stern at the distance of about twenty feet, we had a full view of her decks. Shall I ever forget the triple horror of that spectacle? Twenty-five or thirty human bodies, among whom were several females, lay scattered about between the counter and the galley in the last and most loathsome state of putrefaction. We plainly saw that not a soul lived in that fated vessel! Yet we could not help shouting to the dead for help! Yes, long and loudly did we beg, in the agony of the moment, that those silent and disgusting images would stay for us, would not abandon us to become like them, would receive us among their goodly company! We were raving with horror and despair- thoroughly mad through the anguish of our grievous disappointment.
As our first loud yell of terror broke forth, it was replied to by something, from near the bowsprit of the stranger, so closely resembling the scream of a human voice that the nicest ear might have been startled and deceived. At this instant another sudden yaw brought the region of the forecastle for a moment into view, and we beheld at once the origin of the sound. We saw the tall stout figure still leaning on the bulwark, and still nodding his head to and fro, but his face was now turned from us so that we could not behold it. His arms were extended over the rail, and the palms of his hands fell outward. His knees were lodged upon a stout rope, tightly stretched, and reaching from the heel of the bowsprit to a cathead. On his back, from which a portion of the shirt had been torn, leaving it bare, there sat a huge sea-gull, busily gorging itself with the horrible flesh, its bill and talons deep buried, and its white plumage spattered all over with blood. As the brig moved farther round so as to bring us close in view, the bird, with much apparent difficulty, drew out its crimsoned head, and, after eyeing us for a moment as if stupefied, arose lazily from the body upon which it had been feasting, and, flying directly above our deck, hovered there a while with a portion of clotted and liver-like substance in its beak. The horrid morsel dropped at length with a sullen splash immediately at the feet of Parker. May God forgive me, but now, for the first time, there flashed through my mind a thought, a thought which I will not mention, and I felt myself making a step toward the ensanguined spot. I looked upward, and the eyes of Augustus met my own with a degree of intense and eager meaning which immediately brought me to my senses. I sprang forward quickly, and, with a deep shudder, threw the frightful thing into the sea.
The body from which it had been taken, resting as it did upon the rope, had been easily swayed to and fro by the exertions of the carnivorous bird, and it was this motion which had at first impressed us with the belief of its being alive. As the gull relieved it of its weight, it swung round and fell partially over, so that the face was fully discovered. Never, surely, was any object so terribly full of awe! The eyes were gone, and the whole flesh around the mouth, leaving the teeth utterly naked. This, then, was the smile which had cheered us on to hope! this the- but I forbear. The brig, as I have already told, passed under our stern, and made its way slowly but steadily to leeward. With her and with her terrible crew went all our gay visions of deliverance and joy. Deliberately as she went by, we might possibly have found means of boarding her, had not our sudden disappointment and the appalling nature of the discovery which accompanied it laid entirely prostrate every active faculty of mind and body. We had seen and felt, but we could neither think nor act, until, alas! too late. How much our intellects had been weakened by this incident may be estimated by the fact, that when the vessel had proceeded so far that we could perceive no more than the half of her hull, the proposition was seriously entertained of attempting to overtake her by swimming!
I have, since this period, vainly endeavoured to obtain some clew to the hideous uncertainty which enveloped the fate of the stranger. Her build and general appearance, as I have before stated, led us to the belief that she was a Dutch trader, and the dresses of the crew also sustained this opinion. We might have easily seen the name upon her stern, and, indeed, taken other observations, which would have guided us in making out her character; but the intense excitement of the moment blinded us to every thing of that nature. From the saffron-like hue of such of the corpses as were not entirely decayed, we concluded that the whole of her company had perished by the yellow fever, or some other virulent disease of the same fearful kind. If such were the case (and I know not what else to imagine), death, to judge from the positions of the bodies, must have come upon them in a manner awfully sudden and overwhelming, in a way totally distinct from that which generally characterizes even the most deadly pestilences with which mankind are acquainted. It is possible, indeed, that poison, accidentally introduced into some of their sea-stores, may have brought about the disaster, or that the eating of some unknown venomous species of fish, or other marine animal, or oceanic bird, might have induced it,- but it is utterly useless to form conjectures where all is involved, and will, no doubt, remain for ever involved, in the most appalling and unfathomable mystery.
Chapter XI
We spent the remainder of the day in a condition of stupid lethargy, gazing after the retreating vessel until the darkness, hiding her from our sight, recalled us in some measure to our senses. The pangs of hunger and thirst then returned, absorbing all other cares and considerations. Nothing, however, could be done until the morning, and, securing ourselves as well as possible, we endeavoured to snatch a little repose. In this I succeeded beyond my expectations, sleeping until my companions, who had not been so fortunate, aroused me at daybreak to renew our attempts at getting up provisions from the hull.
It was now a dead calm, with the sea as smooth as I have ever known it,- the weather warm and pleasant. The brig was out of sight. We commenced our operations by wrenching off, with some trouble, another of the forechains; and having fastened both to Peters' feet, he again made an endeavour to reach the door of the storeroom, thinking it possible that he might be able to force it open, provided he could get at it in sufficient time; and this he hoped to do, as the hulk lay much more steadily than before.
He succeeded very quickly in reaching the door, when, loosening one of the chains from his ankle, be made every exertion to force the passage with it, but in vain, the framework of the room being far stronger than was anticipated. He was quite exhausted with his long stay under water, and it became absolutely necessary that some other one of us should take his place. For this service Parker immediately volunteered; but, after making three ineffectual efforts, found that he could never even succeed in getting near the door. The condition of Augustus's wounded arm rendered it useless for him to attempt going down, as he would be unable to force the room open should be reach it, and it accordingly now devolved upon me to exert myself for our common deliverance.
Peters had left one of the chains in the passage, and I found, upon plunging in, that I had not sufficient balance to keep me firmly down. I determined, therefore, to attempt no more, in my first effort, than merely to recover the other chain. In groping along the floor of the passage for this, I felt a hard substance, which I immediately grasped, not having time to ascertain what it was, but returning and ascending instantly to the surface. The prize proved to be a bottle, and our joy may be conceived when I say that it was found to be full of port wine. Giving thanks to God for this timely and cheering assistance, we immediately drew the cork with my penknife, and, each taking a moderate sup, felt the most indescribable comfort from the warmth, strength, and spirits with which it inspired us. We then carefully recorked the bottle, and, by means of a handkerchief, swung it in such a manner that there was no possibility of its getting broken.
Having rested a while after this fortunate discovery, I again descended, and now recovered the chain, with which I instantly came up. I then fastened it on and went down for the third time, when I became fully satisfied that no exertions whatever, in that situation, would enable me to force open the door of the storeroom. I therefore returned in despair.
There seemed now to be no longer any room for hope, and I could perceive in the countenances of my companions that they had made up their minds to perish. The wine had evidently produced in them a species of delirium, which, perhaps, I had been prevented from feeling by the immersion I had undergone since drinking it. They talked incoherently, and about matters unconnected with our condition, Peters repeatedly asking me questions about Nantucket. Augustus, too, I remember, approached me with a serious air, and requested me to lend him a pocket-comb, as his hair was full of fish-scales, and he wished to get them out before going on shore. Parker appeared somewhat less affected, and urged me to dive at random into the cabin, and bring up any article which might come to hand. To this I consented, and, in the first attempt, after staying under a full minute, brought up a small leather trunk belonging to Captain Barnard. This was immediately opened in the faint hope that it might contain something to eat or drink. We found nothing, however, except a box of razors and two linen shirts. I now went down again, and returned without any success. As my head came above water I heard a crash on deck, and, upon getting up, saw that my companions had ungratefully taken advantage of my absence to drink the remainder of the wine, having let the bottle fall in the endeavour to replace it before I saw them. I remonstrated with them on the heartlessness of their conduct, when Augustus burst into tears. The other two endeavoured to laugh the matter off as a joke, but I hope never again to behold laughter of such a species: the distortion of countenance was absolutely frightful. Indeed, it was apparent that the stimulus, in the empty state of their stomachs, had taken instant and violent effect, and that they were all exceedingly intoxicated. With great difficulty I prevailed upon them to lie down, when they fell very soon into a heavy slumber, accompanied with loud stertorous breathing.
I now found myself, as it were, alone in the brig, and my reflections, to be sure, were of the most fearful and gloomy nature. No prospect offered itself to my view but a lingering death by famine, or, at the best, by being overwhelmed in the first gale which should spring up, for in our present exhausted condition we could have no hope of living through another.
The gnawing hunger which I now experienced was nearly insupportable, and I felt myself capable of going to any lengths in order to appease it. With my knife I cut off a small portion of the leather trunk, and endeavoured to eat it, but found it utterly impossible to swallow a single morsel, although I fancied that some little alleviation of my suffering was obtained by chewing small pieces of it and spitting them out. Toward night my companions awoke, one by one, each in an indescribable state of weakness and horror, brought on by the wine, whose fumes had now evaporated. They shook as if with a violent ague, and uttered the most lamentable cries for water. Their condition affected me in the most lively degree, at the same time causing me to rejoice in the fortunate train of circumstances which had prevented me from indulging in the wine, and consequently from sharing their melancholy and most distressing sensations. Their conduct, however, gave me great uneasiness and alarm; for it was evident that, unless some favourable change took place, they could afford me no assistance in providing for our common safety. I had not yet abandoned all idea being able to get up something from below; but the attempt could not possibly be resumed until some one of them was sufficiently master of himself to aid me by holding the end of the rope while I went down. Parker appeared to be somewhat more in possession of his senses than the others, and I endeavoured, by every means in my power, to rouse him. Thinking that a plunge in the sea-water might have a beneficial effect, I contrived to fasten the end of a rope around his body, and then, leading him to the companion-way (he remaining quite passive all the while), pushed him in, and immediately drew him out. I had good reason to congratulate myself upon having made this experiment; for he appeared much revived and invigorated, and, upon getting out, asked me, in a rational manner, why I had so served him. Having explained my object, he expressed himself indebted to me, and said that he felt greatly better from the immersion, afterward conversing sensibly upon our situation. We then resolved to treat Augustus and Peters in the same way, which we immediately did, when they both experienced much benefit from the shock. This idea of sudden immersion had been suggested to me by reading in some medical work the good effect of the shower-bath in a case where the patient was suffering from mania a potu.
Finding that I could now trust my companions to hold the end of the rope, I again made three or four plunges into the cabin, although it was now quite dark, and a gentle but long swell from the northward rendered the hulk somewhat unsteady. In the course of these attempts I succeeded in bringing up two case-knives, a three-gallon jug, empty, and a blanket, but nothing which could serve us for food. I continued my efforts, after getting these articles, until I was completely exhausted, but brought up nothing else. During the night Parker and Peters occupied themselves by turns in the same manner; but nothing coming to hand, we now gave up this attempt in despair, concluding that we were exhausting ourselves in vain.
We passed the remainder of this night in a state of the most intense mental and bodily anguish that can possibly be imagined. The morning of the sixteenth at length dawned, and we looked eagerly around the horizon for relief, but to no purpose. The sea was still smooth, with only a long swell from the northward, as on yesterday. This was the sixth day since we had tasted either food or drink, with the exception of the bottle of port wine, and it was clear that we could hold out but a very little while longer unless something could be obtained. I never saw before, nor wish to see again, human beings so utterly emaciated as Peters and Augustus. Had I met them on shore in their present condition I should not have had the slightest suspicion that I had ever beheld them. Their countenances were totally changed in character, so that I could not bring myself to believe them really the same individuals with whom I had been in company but a few days before. Parker, although sadly reduced, and so feeble that he could not raise his head from his bosom, was not so far gone as the other two. He suffered with great patience, making no complaint, and endeavouring to inspire us with hope in every manner he could devise. For myself, although at the commencement of the voyage I had been in bad health, and was at all times of a delicate constitution, I suffered less than any of us, being much less reduced in frame, and retaining my powers of mind in a surprising degree, while the rest were completely prostrated in intellect, and seemed to be brought to a species of second childhood, generally simpering in their expressions, with idiotic smiles, and uttering the most absurd platitudes. At intervals, however, they would appear to revive suddenly, as if inspired all at once with a consciousness of their condition, when they would spring upon their feet in a momentary flash of vigour, and speak, for a short period, of their prospects, in a manner altogether rational, although full of the most intense despair. It is possible, however, that my companions may have entertained the same opinion of their own condition as I did of mine, and that I may have unwittingly been guilty of the same extravagances and imbecilities as themselves- this is a matter which cannot be determined.
About noon Parker declared that he saw land off the larboard quarter, and it was with the utmost difficulty I could restrain him from plunging into the sea with the view of swimming toward it. Peters and Augustus took little notice of what he said, being apparently wrapped up in moody contemplation. Upon looking in the direction pointed out, I could not perceive the faintest appearance of the shore- indeed, I was too well aware that we were far from any land to indulge in a hope of that nature. It was a long time, nevertheless, before I could convince Parker of his mistake. He then burst into a flood of tears, weeping like a child, with loud cries and sobs, for two or three hours, when becoming exhausted, he fell asleep.
Peters and Augustus now made several ineffectual efforts to swallow portions of the leather. I advised them to chew it and spit it out; but they were too excessively debilitated to be able to follow my advice. I continued to chew pieces of it at intervals, and found some relief from so doing; my chief distress was for water, and I was only prevented from taking a draught from the sea by remembering the horrible consequences which thus have resulted to others who were similarly situated with ourselves.
The day wore on in this manner, when I suddenly discovered a sail to the eastward, and on our larboard bow. She appeared to be a large ship, and was coming nearly athwart us, being probably twelve or fifteen miles distant. None of my companions had as yet discovered her, and I forbore to tell them of her for the present, lest we might again be disappointed of relief. At length upon her getting nearer, I saw distinctly that she was heading immediately for us, with her light sails filled. I could now contain myself no longer, and pointed her out to my fellow-sufferers. They immediately sprang to their feet, again indulging in the most extravagant demonstrations of joy, weeping, laughing in an idiotic manner, jumping, stamping upon the deck, tearing their hair, and praying and cursing by turns. I was so affected by their conduct, as well as by what I considered a sure prospect of deliverance, that I could not refrain from joining in with their madness, and gave way to the impulses of my gratitude and ecstasy by lying and rolling on the deck, clapping my hands, shouting, and other similar acts, until I was suddenly called to my recollection, and once more to the extreme human misery and despair, by perceiving the ship all at once with her stern fully presented toward us, and steering in a direction nearly opposite to that in which I had at first perceived her.
It was some time before I could induce my poor companions to believe that this sad reverse in our prospects had actually taken place. They replied to all my assertions with a stare and a gesture implying that they were not to be deceived by such misrepresentations. The conduct of Augustus most sensibly affected me. In spite of all I could say or do to the contrary, he persisted in saying that the ship was rapidly nearing us, and in making preparations to go on board of her. Some seaweed floating by the brig, he maintained that it was the ship's boat, and endeavoured to throw himself upon it, howling and shrieking in the most heartrending manner, when I forcibly restrained him from thus casting himself into the sea.
Having become in some degree pacified, we continued to watch the ship until we finally lost sight of her, the weather becoming hazy, with a light breeze springing up. As soon as she was entirely gone, Parker turned suddenly toward me with an expression of countenance which made me shudder. There was about him an air of self-possession which I had not noticed in him until now, and before he opened his lips my heart told me what he would say. He proposed, in a few words, that one of us should die to preserve the existence of the others. Chapter XII
I had for some time past, dwelt upon the prospect of our being reduced to this last horrible extremity, and had secretly made up my mind to suffer death in any shape or under any circumstances rather than resort to such a course. Nor was this resolution in any degree weakened by the present intensity of hunger under which I laboured. The proposition had not been heard by either Peters or Augustus. I therefore took Parker aside; and mentally praying to God for power to dissuade him from the horrible purpose he entertained, I expostulated with him for a long time, and in the most supplicating manner, begging him in the name of every thing which he held sacred, and urging him by every species of argument which the extremity of the case suggested, to abandon the idea, and not to mention it to either of the other two.
He heard all I said without attempting to controvert any of my arguments, and I had begun to hope that he would be prevailed upon to do as I desired. But when I had ceased speaking, he said that he knew very well all I had said was true, and that to resort to such a course was the most horrible alternative which could enter into the mind of man; but that he had now held out as long as human nature could be sustained; that it was unnecessary for all to perish, when, by the death of one, it was possible, and even probable, that the rest might be finally preserved; adding that I might save myself the trouble of trying to turn him from his purpose, his mind having been thoroughly made up on the subject even before the appearance of the ship, and that only her heaving in sight had prevented him from mentioning his intention at an earlier period.
I now begged him, if he would not be prevailed upon to abandon his design, at least to defer it for another day, when some vessel might come to our relief; again reiterating every argument I could devise, and which I thought likely to have influence with one of his rough nature. He said, in reply, that he had not spoken until the very last possible moment, that he could exist no longer without sustenance of some kind, and that therefore in another day his suggestion would be too late, as regarded himself at least.
Finding that he was not to be moved by anything I could say in a mild tone, I now assumed a different demeanor, and told him that he must be aware I had suffered less than any of us from our calamities; that my health and strength, consequently, were at that moment far better than his own, or than that either of Peters or Augustus; in short, that I was in a condition to have my own way by force if I found it necessary; and that if he attempted in any manner to acquaint the others with his bloody and cannibal designs, I would not hesitate to throw him into the sea. Upon this he immediately seized me by the throat, and drawing a knife, made several ineffectual efforts to stab me in the stomach; an atrocity which his excessive debility alone prevented him from accomplishing. In the meantime, being roused to a high pitch of anger, I forced him to the vessel's side, with the full intention of throwing him overboard. He was saved from his fate, however, by the interference of Peters, who now approached and separated us, asking the cause of the disturbance. This Parker told before I could find means in any manner to prevent him.
The effect of his words was even more terrible than what I had anticipated. Both Augustus and Peters, who, it seems, had long secretly entertained the same fearful idea which Parker had been merely the first to broach, joined with him in his design and insisted upon its immediately being carried into effect. I had calculated that one at least of the two former would be found still possessed of sufficient strength of mind to side with myself in resisting any attempt to execute so dreadful a purpose, and, with the aid of either one of them, I had no fear of being able to prevent its accomplishment. Being disappointed in this expectation, it became absolutely necessary that I should attend to my own safety, as a further resistance on my part might possibly be considered by men in their frightful condition a sufficient excuse for refusing me fair play in the tragedy that I knew would speedily be enacted.
I now told them I was willing to submit to the proposal, merely requesting a delay of about one hour, in order that the fog which had gathered around us might have an opportunity of lifting, when it was possible that the ship we had seen might be again in sight. After great difficulty I obtained from them a promise to wait thus long; and, as I had anticipated (a breeze rapidly coming in), the fog lifted before the hour had expired, when, no vessel appearing in sight, we prepared to draw lots.
It is with extreme reluctance that I dwell upon the appalling scene which ensued; a scene which, with its minutest details, no after events have been able to efface in the slightest degree from my memory, and whose stern recollection will embitter every future moment of my existence. Let me run over this portion of my narrative with as much haste as the nature of the events to be spoken of will permit. The only method we could devise for the terrific lottery, in which we were to take each a chance, was that of drawing straws. Small splinters of wood were made to answer our purpose, and it was agreed that I should be the holder. I retired to one end of the hulk, while my poor companions silently took up their station in the other with their backs turned toward me. The bitterest anxiety which I endured at any period of this fearful drama was while I occupied myself in the arrangement of the lots. There are few conditions into which man can possibly fall where he will not feel a deep interest in the preservation of his existence; an interest momentarily increasing with the frailness of the tenure by which that existence may be held. But now that the silent, definite, and stern nature of the business in which I was engaged (so different from the tumultuous dangers of the storm or the gradually approaching horrors of famine) allowed me to reflect on the few chances I had of escaping the most appalling of deaths- a death for the most appalling of purposes- every particle of that energy which had so long buoyed me up departed like feathers before the wind, leaving me a helpless prey to the most abject and pitiable terror. I could not, at first, even summon up sufficient strength to tear and fit together the small splinters of wood, my fingers absolutely refusing their office, and my knees knocking violently against each other. My mind ran over rapidly a thousand absurd projects by which to avoid becoming a partner in the awful speculation. I thought of falling on my knees to my companions, and entreating them to let me escape this necessity; of suddenly rushing upon them, and, by putting one of them to death, of rendering the decision by lot useless- in short, of every thing but of going through with the matter I had in hand. At last, after wasting a long time in this imbecile conduct, I was recalled to my senses by the voice of Parker, who urged me to relieve them at once from the terrible anxiety they were enduring. Even then I could not bring myself to arrange the splinters upon the spot, but thought over every species of finesse by which I could trick some one of my fellow-sufferers to draw the short straw, as it had been agreed that whoever drew the shortest of four splinters from my hand was to die for the preservation of the rest. Before any one condemn me for this apparent heartlessness, let him be placed in a situation precisely similar to my own.
At length delay was no longer possible, and, with a heart almost bursting from my bosom, I advanced to the region of the forecastle, where my companions were awaiting me. I held out my hand with the splinters, and Peters immediately drew. He was free- his, at least, was not the shortest; and there was now another chance against my escape. I summoned up all my strength, and passed the lots to Augustus. He also drew immediately, and he also was free; and now, whether I should live or die, the chances were no more than precisely even. At this moment all the fierceness of the tiger possessed my bosom, and I felt toward my poor fellow-creature, Parker, the most intense, the most diabolical hatred. But the feeling did not last; and, at length, with a convulsive shudder and closed eyes, I held out the two remaining splinters toward him. It was fully five minutes before he could summon resolution to draw, during which period of heartrending suspense I never once opened my eyes. Presently one of the two lots was quickly drawn from my hand. The decision was then over, yet I knew not whether it was for me or against me. No one spoke, and still I dared not satisfy myself by looking at the splinter I held. Peters at length took me by the hand, and I forced myself to look up, when I immediately saw by the countenance of Parker that I was safe, and that he it was who had been doomed to suffer. Gasping for breath, I fell senseless to the deck.
I recovered from my swoon in time to behold the consummation of the tragedy in the death of him who had been chiefly instrumental in bringing it about. He made no resistance whatever, and was stabbed in the back by Peters, when he fell instantly dead. I must not dwell upon the fearful repast which immediately ensued. Such things may be imagined, but words have no power to impress the mind with the exquisite horror of their reality. Let it suffice to say that, having in some measure appeased the raging thirst which consumed us by the blood of the victim, and having by common consent taken off the hands, feet, and head, throwing them together with the entrails, into the sea, we devoured the rest of the body, piecemeal, during the four ever memorable days of the seventeenth, eighteenth, nineteenth, and twentieth of the month.
On the nineteenth, there coming on a smart shower which lasted fifteen or twenty minutes, we contrived to catch some water by means of a sheet which had been fished up from the cabin by our drag just after the gale. The quantity we took in all did not amount to more than half a gallon; but even this scanty allowance supplied us with comparative strength and hope.
On the twenty-first we were again reduced to the last necessity. The weather still remained warm and pleasant, with occasional fogs and light breezes, most usually from N. to W.
On the twenty-second, as we were sitting close huddled together, gloomily revolving over our lamentable condition, there flashed through my mind all at once an idea which inspired me with a bright gleam of hope. I remembered that, when the foremast had been cut away, Peters, being in the windward chains, passed one of the axes into my hand, requesting me to put it, if possible, in a place of security, and that a few minutes before the last heavy sea struck the brig and filled her I had taken this axe into the forecastle and laid it in one of the larboard berths. I now thought it possible that, by getting at this axe, we might cut through the deck over the storeroom, and thus readily supply ourselves with provisions.
When I communicated this object to my companions, they uttered a feeble shout of joy, and we all proceeded forthwith to the forecastle. The difficulty of descending here was greater than that of going down in the cabin, the opening being much smaller, for it will be remembered that the whole framework about the cabin companion-hatch had been carried away, whereas the forecastle-way, being a simple hatch of only about three feet square, had remained uninjured. I did not hesitate, however, to attempt the descent; and a rope being fastened round my body as before, I plunged boldly in, feet foremost, made my way quickly to the berth, and at the first attempt brought up the axe. It was hailed with the most ecstatic joy and triumph, and the ease with which it had been obtained was regarded as an omen of our ultimate preservation.
We now commenced cutting at the deck with all the energy of rekindled hope, Peters and myself taking the axe by turns, Augustus's wounded arm not permitting him to aid us in any degree. As we were still so feeble as to be scarcely able to stand unsupported, and could consequently work but a minute or two without resting, it soon became evident that many long hours would be necessary to accomplish our task- that is, to cut an opening sufficiently large to admit of a free access to the storeroom. This consideration, however, did not discourage us; and, working all night by the light of the moon, we succeeded in effecting our purpose by daybreak on the morning of the twenty-third.
Peters now volunteered to go down; and, having made all arrangements as before, he descended, and soon returned bringing up with him a small jar, which, to our great joy, proved to be full of olives. Having shared these among us, and devoured them with the greatest avidity, we proceeded to let him down again. This time he succeeded beyond our utmost expectations, returning instantly with a large ham and a bottle of Madeira wine. Of the latter we each took a moderate sup, having learned by experience the pernicious consequences of indulging too freely. The ham, except about two pounds near the bone, was not in a condition to be eaten, having been entirely spoiled by the salt water. The sound part was divided among us. Peters and Augustus, not being able to restrain their appetite, swallowed theirs upon the instant; but I was more cautious, and ate but a small portion of mine, dreading the thirst which I knew would ensue. We now rested a while from our labors, which had been intolerably severe.
By noon, feeling somewhat strengthened and refreshed, we again renewed our attempt at getting up provisions, Peters and myself going down alternately, and always with more or less success, until sundown. During this interval we had the good fortune to bring up, altogether, four more small jars of olives, another ham, a carboy containing nearly three gallons of excellent Cape Madeira wine, and, what gave us still more delight, a small tortoise of the Gallipago breed, several of which had been taken on board by Captain Barnard, as the Grampus was leaving port, from the schooner Mary Pitts, just returned from a sealing voyage in the Pacific.
In a subsequent portion of this narrative I shall have frequent occasion to mention this species of tortoise. It is found principally, as most of my readers may know, in the group of islands called the Gallipagos, which, indeed, derive their name from the animal- the Spanish word Gallipago meaning a fresh-water terrapin. From the peculiarity of their shape and action they have been sometimes called the elephant tortoise. They are frequently found of an enormous size. I have myself seen several which would weigh from twelve to fifteen hundred pounds, although I do not remember that any navigator speaks of having seen them weighing more than eight hundred. Their appearance is singular, and even disgusting. Their steps are very slow, measured, and heavy, their bodies being carried about a foot from the ground. Their neck is long, and exceedingly slender, from eighteen inches to two feet is a very common length, and I killed one, where the distance from the shoulder to the extremity of the head was no less than three feet ten inches. The head has a striking resemblance to that of a serpent. They can exist without food for an almost incredible length of time, instances having been known where they have been thrown into the hold of a vessel and lain two years without nourishment of any kind- being as fat, and, in every respect, in as good order at the expiration of the time as when they were first put in. In one particular these extraordinary animals bear a resemblance to the dromedary, or camel of the desert. In a bag at the root of the neck they carry with them a constant supply of water. In some instances, upon killing them after a full year's deprivation of all nourishment, as much as three gallons of perfectly sweet and fresh water have been found in their bags. Their food is chiefly wild parsley and celery, with purslain, sea-kelp, and prickly pears, upon which latter vegetable they thrive wonderfully, a great quantity of it being usually found on the hillsides near the shore wherever the animal itself is discovered. They are excellent and highly nutritious food, and have, no doubt, been the means of preserving the lives of thousands of seamen employed in the whale-fishery and other pursuits in the Pacific.
The one which we had the good fortune to bring up from the storeroom was not of a large size, weighing probably sixty-five or seventy pounds. It was a female, and in excellent condition, being exceedingly fat, and having more than a quart of limpid and sweet water in its bag. This was indeed a treasure; and, falling on our knees with one accord, we returned fervent thanks to God for so seasonable a relief.
We had great difficulty in getting the animal up through the opening, as its struggles were fierce and its strength prodigious. It was upon the point of making its escape from Peter's grasp, and slipping back into the water, when Augustus, throwing a rope with a slipknot around its throat, held it up in this manner until I jumped into the hole by the side of Peters, and assisted him in lifting it out.
The water we drew carefully from the bag into the jug; which, it will be remembered, had been brought up before from the cabin. Having done this, we broke off the neck of a bottle so as to form, with the cork, a kind of glass, holding not quite half a gill. We then each drank one of these measures full, and resolved to limit ourselves to this quantity per day as long as it should hold out.
During the last two or three days, the weather having been dry and pleasant, the bedding we had obtained from the cabin, as well as our clothing, had become thoroughly dry, so that we passed this night (that of the twenty-third) in comparative comfort, enjoying a tranquil repose, after having supped plentifully on olives and ham, with a small allowance of the wine. Being afraid of losing some of our stores overboard during the night, in the event of a breeze springing up, we secured them as well as possible with cordage to the fragments of the windlass. Our tortoise, which we were anxious to preserve alive as long as we could, we threw on its back, and otherwise carefully fastened.
Chapter XIII
July 24.- This morning saw us wonderfully recruited in spirits and strength. Notwithstanding the perilous situation in which we were still placed, ignorant of our position, although certainly at a great distance from land, without more food than would last us for a fortnight even with great care, almost entirely without water, and floating about at the mercy of every wind and wave on the merest wreck in the world, still the infinitely more terrible distresses and dangers from which we had so lately and so providentially been delivered caused us to regard what we now endured as but little more than an ordinary evil- so strictly comparative is either good or ill.
At sunrise we were preparing to renew our attempts at getting up something from the storeroom, when, a smart shower coming on, with some lightning, we turn our attention to the catching of water by means of the sheet we had used before for this purpose. We had no other means of collecting the rain than by holding the sheet spread out with one of the forechain-plates in the middle of it. The water, thus conducted to the centre, was drained through into our jug. We had nearly filled it in this manner, when, a heavy squall coming on from the northward, obliged us to desist, as the hulk began once more to roll so violently that we could no longer keep our feet. We now went forward, and, lashing ourselves securely to the remnant of the windlass as before, awaited the event with far more calmness than could have been anticipated or would have been imagined possible under the circumstances. At noon the wind had freshened into a two-reef breeze, and by night into a stiff gale, accompanied with a tremendously heavy swell. Experience having taught us, however, the best method of arranging our lashings, we weathered this dreary night in tolerable security, although thoroughly drenched at almost every instant by the sea, and in momentary dread of being washed off. Fortunately, the weather was so warm as to render the water rather grateful than otherwise.
July 25.- This morning the gale had diminished to a mere ten-knot breeze, and the sea had gone down with it so considerably that we were able to keep ourselves dry upon the deck. To our great grief, however, we found that two jars of our olives, as well as the whole of our ham, had been washed overboard, in spite of the careful manner in which they had been fastened. We determined not to kill the tortoise as yet, and contented ourselves for the present with a breakfast on a few of the olives, and a measure of water each, which latter we mixed half and half, with wine, finding great relief and strength from the mixture, without the distressing intoxication which had ensued upon drinking the port. The sea was still far too rough for the renewal of our efforts at getting up provision from the storeroom. Several articles, of no importance to us in our present situation, floated up through the opening during the day, and were immediately washed overboard. We also now observed that the hulk lay more along than ever, so that we could not stand an instant without lashing ourselves. On this account we passed a gloomy and uncomfortable day. At noon the sun appeared to be nearly vertical, and we had no doubt that we had been driven down by the long succession of northward and northwesterly winds into the near vicinity of the equator. Toward evening saw several sharks, and were somewhat alarmed by the audacious manner in which an enormously large one approached us. At one time, a lurch throwing the deck very far beneath the water, the monster actually swam in upon us, floundering for some moments just over the companion-hatch, and striking Peters violently with his tail. A heavy sea at length hurled him overboard, much to our relief. In moderate weather we might have easily captured him.
July 26.- This morning, the wind having greatly abated, and the sea not being very rough, we determined to renew our exertions in the storeroom. After a great deal of hard labor during the whole day, we found that nothing further was to be expected from this quarter, the partitions of the room having been stove during the night, and its contents swept into the hold. This discovery, as may be supposed, filled us with despair.
July 27.- The sea nearly smooth, with a light wind, and still from the northward and westward. The sun coming out hotly in the afternoon, we occupied ourselves in drying our clothes. Found great relief from thirst, and much comfort otherwise, by bathing in the sea; in this, however, we were forced to use great caution, being afraid of sharks, several of which were seen swimming around the brig during the day.
July 28.- Good weather still. The brig now began to lie along so alarmingly that we feared she would eventually roll bottom up. Prepared ourselves as well as we could for this emergency, lashing our tortoise, waterjug, and two remaining jars of olives as far as possible over to the windward, placing them outside the hull below the main-chains. The sea very smooth all day, with little or no wind.
July 29.- A continuance of the same weather. Augustus's wounded arm began to evince symptoms of mortification. He complained of drowsiness and excessive thirst, but no acute pain. Nothing could be done for his relief beyond rubbing his wounds with a little of the vinegar from the olives, and from this no benefit seemed to be experienced. We did every thing in our power for his comfort, and trebled his allowance of water.
July 30.- An excessively hot day, with no wind. An enormous shark kept close by the hulk during the whole of the forenoon. We made several unsuccessful attempts to capture him by means of a noose. Augustus much worse, and evidently sinking as much from want of proper nourishment as from the effect of his wounds. He constantly prayed to be relieved from his sufferings, wishing for nothing but death. This evening we ate the last of our olives, and found the water in our jug so putrid that we could not swallow it at all without the addition of wine. Determined to kill our tortoise in the morning.
July 31.- After a night of excessive anxiety and fatigue, owing to the position of the hulk, we set about killing and cutting up our tortoise. He proved to be much smaller than we had supposed, although in good condition,- the whole meat about him not amounting to more than ten pounds. With a view of preserving a portion of this as long as possible, we cut it into fine pieces, and filled with them our three remaining olive jars and the wine-bottle (all of which had been kept), pouring in afterward the vinegar from the olives. In this manner we put away about three pounds of the tortoise, intending not to touch it until we had consumed the rest. We concluded to restrict ourselves to about four ounces of the meat per day; the whole would thus last us thirteen days. A brisk shower, with severe thunder and lightning, came on about dusk, but lasted so short a time that we only succeeded in catching about half a pint of water. The whole of this, by common consent, was given to Augustus, who now appeared to be in the last extremity. He drank the water from the sheet as we caught it (we holding it above him as he lay so as to let it run into his mouth), for we had now nothing left capable of holding water, unless we had chosen to empty out our wine from the carboy, or the stale water from the jug. Either of these expedients would have been resorted to had the shower lasted.
The sufferer seemed to derive but little benefit from the draught. His arm was completely black from the wrist to the shoulder, and his feet were like ice. We expected every moment to see him breathe his last. He was frightfully emaciated; so much so that, although he weighed a hundred and twenty-seven pounds upon his leaving Nantucket, he now did not weigh more than forty or fifty at the farthest. His eyes were sunk far in his head, being scarcely perceptible, and the skin of his cheeks hung so loosely as to prevent his masticating any food, or even swallowing any liquid, without great difficulty.
August 1.- A continuance of the same calm weather, with an oppressively hot sun. Suffered exceedingly from thirst, the water in the jug being absolutely putrid and swarming with vermin. We contrived, nevertheless, to swallow a portion of it by mixing it with wine; our thirst, however, was but little abated. We found more relief by bathing in the sea, but could not avail ourselves of this expedient except at long intervals, on account of the continual presence of sharks. We now saw clearly that Augustus could not be saved; that he was evidently dying. We could do nothing to relieve his sufferings, which appeared to be great. About twelve o'clock he expired in strong convulsions, and without having spoken for several days. His death filled us with the most gloomy forebodings, and had so great an effect upon our spirits that we sat motionless by the corpse during the whole day, and never addressed each other except in a whisper. It was not until some time after dark that we took courage to get up and throw the body overboard. It was then loathsome beyond expression, and so far decayed that, as Peters attempted to lift it, an entire leg came off in his grasp. As the mass of putrefaction slipped over the vessel's side into the water, the glare of phosphoric light with which it was surrounded plainly discovered to us seven or eight large sharks, the clashing of whose horrible teeth, as their prey was torn to pieces among them, might have been heard at the distance of a mile. We shrunk within ourselves in the extremity of horror at the sound.
August 2.- The same fearfully calm and hot weather. The dawn found us in a state of pitiable dejection as well as bodily exhaustion. The water in the jug was now absolutely useless, being a thick gelatinous mass; nothing but frightful-looking worms mingled with slime. We threw it out, and washed the jug well in the sea, afterward pouring a little vinegar in it from our bottles of pickled tortoise. Our thirst could now scarcely be endured, and we tried in vain to relieve it by wine, which seemed only to add fuel to the flame, and excited us to a high degree of intoxication. We afterward endeavoured to relieve our sufferings by mixing the wine with seawater; but this instantly brought about the most violent retchings, so that we never again attempted it. During the whole day we anxiously sought an opportunity of bathing, but to no purpose; for the hulk was now entirely besieged on all sides with sharks- no doubt the identical monsters who had devoured our poor companion on the evening before, and who were in momentary expectation of another similar feast. This circumstance occasioned us the most bitter regret and filled us with the most depressing and melancholy forebodings. We had experienced indescribable relief in bathing, and to have this resource cut off in so frightful a manner was more than we could bear. Nor, indeed, were we altogether free from the apprehension of immediate danger, for the least slip or false movement would have thrown us at once within reach of those voracious fish, who frequently thrust themselves directly upon us, swimming up to leeward. No shouts or exertions on our part seemed to alarm them. Even when one of the largest was struck with an axe by Peters and much wounded, he persisted in his attempts to push in where we were. A cloud came up at dusk, but, to our extreme anguish, passed over without discharging itself. It is quite impossible to conceive our sufferings from thirst at this period. We passed a sleepless night, both on this account and through dread of the sharks.
August 3.- No prospect of relief, and the brig lying still more and more along, so that now we could not maintain a footing upon deck at all. Busied ourselves in securing our wine and tortoise-meat, so that we might not lose them in the event of our rolling over. Got out two stout spikes from the forechains, and, by means of the axe, drove them into the hull to windward within a couple of feet of the water, this not being very far from the keel, as we were nearly upon our beam-ends. To these spikes we now lashed our provisions, as being more secure than their former position beneath the chains. Suffered great agony from thirst during the whole day- no chance of bathing on account of the sharks, which never left us for a moment. Found it impossible to sleep.
August 4.- A little before daybreak we perceived that the hulk was heeling over, and aroused ourselves to prevent being thrown off by the movement. At first the roll was slow and gradual, and we contrived to clamber over to windward very well, having taken the precaution to leave ropes hanging from the spikes we had driven in for the provision. But we had not calculated sufficiently upon the acceleration of the impetus; for, presently the heel became too violent to allow of our keeping pace with it; and, before either of us knew what was to happen, we found ourselves hurled furiously into the sea, and struggling several fathoms beneath the surface, with the huge hull immediately above us.
In going under the water I had been obliged to let go my hold upon the rope; and finding that I was completely beneath the vessel, and my strength nearly exhausted, I scarcely made a struggle for life, and resigned myself, in a few seconds, to die. But here again I was deceived, not having taken into consideration the natural rebound of the hull to windward. The whirl of the water upward, which the vessel occasioned in Tolling partially back, brought me to the surface still more violently than I had been plunged beneath. Upon coming up I found myself about twenty yards from the hulk, as near as I could judge. She was lying keel up, rocking furiously from side to side, and the sea in all directions around was much agitated, and full of strong whirlpools. I could see nothing of Peters. An oil-cask was floating within a few feet of me, and various other articles from the brig were scattered about.
My principal terror was now on account of the sharks, which I knew to be in my vicinity. In order to deter these, if possible, from approaching me, I splashed the water vigorously with both hands and feet as I swam towards the hulk, creating a body of foam. I have no doubt that to this expedient, simple as it was, I was indebted for my preservation; for the sea all round the brig, just before her rolling over, was so crowded with these monsters, that I must have been, and really was, in actual contact with some of them during my progress. By great good fortune, however, I reached the side of the vessel in safety, although so utterly weakened by the violent exertion I had used that I should never have been able to get upon it but for the timely assistance of Peters, who, now, to my great joy, made his appearance (having scrambled up to the keel from the opposite side of the hull), and threw me the end of a rope- one of those which had been attached to the spikes.
Having barely escaped this danger, our attention was now directed to the dreadful imminency of another- that of absolute starvation. Our whole stock of provision had been swept overboard in spite of all our care in securing it; and seeing no longer the remotest possibility of obtaining more, we gave way both of us to despair, weeping aloud like children, and neither of us attempting to offer consolation to the other. Such weakness can scarcely be conceived, and to those who have never been similarly situated will, no doubt, appear unnatural; but it must be remembered that our intellects were so entirely disordered by the long course of privation and terror to which we had been subjected, that we could not justly be considered, at that period, in the light of rational beings. In subsequent perils, nearly as great, if not greater, I bore up with fortitude against all the evils of my situation, and Peters, it will be seen, evinced a stoical philosophy nearly as incredible as his present childlike supineness and imbecility- the mental condition made the difference.
The overturning of the brig, even with the consequent loss of the wine and turtle, would not, in fact, have rendered our situation more deplorable than before, except for the disappearance of the bedclothes by which we had been hitherto enabled to catch rainwater, and of the jug in which we had kept it when caught; for we found the whole bottom, from within two or three feet of the bends as far as the keel, together with the keel itself, thickly covered with large barnacles, which proved to be excellent and highly nutritious food. Thus, in two important respects, the accident we had so greatly dreaded proved to be a benefit rather than an injury; it had opened to us a supply of provisions which we could not have exhausted, using it moderately, in a month; and it had greatly contributed to our comfort as regards position, we being much more at ease, and in infinitely less danger, than before.
The difficulty, however, of now obtaining water blinded us to all the benefits of the change in our condition. That we might be ready to avail ourselves, as far as possible, of any shower which might fall we took off our shirts, to make use of them as we had of the sheets- not hoping, of course, to get more in this way, even under the most favorable circumstances, than half a gill at a time. No signs of a cloud appeared during the day, and the agonies of our thirst were nearly intolerable. At night, Peters obtained about an hour's disturbed sleep, but my intense sufferings would not permit me to close my eyes for a single moment.
August 5.- To-day, a gentle breeze springing up carried us through a vast quantity of seaweed, among which we were so fortunate as to find eleven small crabs, which afforded us several delicious meals. Their shells being quite soft, we ate them entire, and found that they irritated our thirst far less than the barnacles. Seeing no trace of sharks among the seaweed, we also ventured to bathe, and remained in the water for four or five hours, during which we experienced a very sensible diminution of our thirst. Were greatly refreshed, and spent the night somewhat more comfortably than before, both of us snatching a little sleep.
August 6.- This day we were blessed by a brisk and continual rain, lasting from about noon until after dark. Bitterly did we now regret the loss of our jug and carboy; for, in spite of the little means we had of catching the water, we might have filled one, if not both of them. As it was, we contrived to satisfy the cravings of thirst by suffering the shirts to become saturated, and then wringing them so as to let the grateful fluid trickle into our mouths. In this occupation we passed the entire day.
August 7.- Just at daybreak we both at the same instant descried a sail to the eastward, and evidently coming towards us! We hailed the glorious sight with a long, although feeble shout of rapture; and began instantly to make every signal in our power, by flaring the shirts in the air, leaping as high as our weak condition would permit, and even by hallooing with all the strength of our lungs, although the vessel could not have been less than fifteen miles distant. However, she still continued to near our hulk, and we felt that, if she but held her present course, she must eventually come so close as to perceive us. In about an hour after we first discovered her, we could clearly see the people on her decks. She was a long, low, and rakish-looking topsail schooner, with a black ball in her foretopsail, and had, apparently, a full crew. We now became alarmed, for we could hardly imagine it possible that she did not observe us, and were apprehensive that she meant to leave us to perish as we were- an act of fiendish barbarity, which, however incredible it may appear, has been repeatedly perpetuated at sea, under circumstances very nearly similar, and by beings who were regarded as belonging to the human species. [The case of the brig Polly, of Boston, is one so much in point, and her fate, in many respects, so remarkably similar to our own, that I cannot forbear alluding to it here. This vessel, of one hundred and thirty tons burden, sailed from Boston, with a cargo of lumber and provisions, for Santa Croix, on the twelfth of December, 1811, under the command of Captain Casneau. There were eight souls on board besides the captain- the mate, four seamen, and the cook, together with a Mr. Hunt, and a negro girl belonging to him. On the fifteenth, having cleared the shoal of Georges, she sprung a leak in a gale of wind from the southeast, and was finally capsized; but, the masts going by the board, she afterward righted. They remained in this situation, without fire, and with very little provision, for the period of one hundred and ninety-one days (from December the fifteenth to June the twentieth), when Captain Casneau and Samuel Badger, the only survivors, were taken off the wreck by the Fame, of Hull, Captain Featherstone, bound home from Rio Janeiro. When picked up, they were in latitude 28 degrees N., longitude 13 degrees W., having drifted above two thousand miles! On the ninth of July the Fame fell in with the brig Dromero, Captain Perkins, who landed the two sufferers in Kennebeck. The narrative from which we gather these details ends in the following words: "It is natural to inquire how they could float such a vast distance, upon the most frequented part of the Atlantic, and not be discovered all this time. They were passed by more than a dozen sail, one of which came so nigh them that they could distinctly see the people on deck and on the rigging looking at them; but, to the inexpressible disappointment of the starving and freezing men, they stifled the dictates of compassion, hoisted sail, and cruelly abandoned them to their fate." (Poe's note)] In this instance, however, by the mercy of God, we were destined to be most happily deceived; for, presently we were aware of a sudden commotion on the deck of the stranger, who immediately afterward ran up a British flag, and, hauling her wind, bore up directly upon us. In half an hour more we found ourselves in her cabin. She proved to be the Jane Guy, of Liverpool, Captain Guy, bound on a sealing and trading voyage to the South Seas and Pacific. Chapter XIV
The Jane Guy was a fine-looking topsail schooner of a hundred and eighty tons burden. She was unusually sharp in the bows, and on a wind, in moderate weather, the fastest sailer I have ever seen. Her qualities, however, as a rough sea-boat, were not so good, and her draught of water was by far too great for the trade to which she was destined. For this peculiar service, a larger vessel, and one of a light proportionate draught, is desirable- say a vessel of from three hundred to three hundred and fifty tons. She should be bark-rigged, and in other respects of a different construction from the usual South Sea ships. It is absolutely necessary that she should be well armed. She should have, say ten or twelve twelve-pound carronades, and two or three long twelves, with brass blunderbusses, and water-tight arm-chests for each top. Her anchors and cables should be of far greater strength than is required for any other species of trade, and, above all, her crew should be numerous and efficient- not less, for such a vessel as I have described, than fifty or sixty able-bodied men. The Jane Guy had a crew of thirty-five, all able seamen, besides the captain and mate, but she was not altogether as well armed or otherwise equipped, as a navigator acquainted with the difficulties and dangers of the trade could have desired.
Captain Guy was a gentleman of great urbanity of manner, and of considerable experience in the southern traffic, to which he had devoted a great portion of his life. He was deficient, however, in energy, and, consequently, in that spirit of enterprise which is here so absolutely requisite. He was part owner of the vessel in which he sailed, and was invested with discretionary powers to cruise in the South Seas for any cargo which might come most readily to hand. He had on board, as usual in such voyages, beads, looking-glasses, tinder-works, axes, hatchets, saws, adzes, planes, chisels, gouges, gimlets, files, spokeshaves, rasps, hammers, nails, knives, scissors, razors, needles, thread, crockery-ware, calico, trinkets, and other similar articles.
The schooner sailed from Liverpool on the tenth of July, crossed the Tropic of Cancer on the twenty-fifth, in longitude twenty degrees west, and reached Sal, one of the Cape Verd islands, on the twenty-ninth, where she took in salt and other necessaries for the voyage. On the third of August, she left the Cape Verds and steered southwest, stretching over toward the coast of Brazil, so as to cross the equator between the meridians of twenty-eight and thirty degrees west longitude. This is the course usually taken by vessels bound from Europe to the Cape of Good Hope, or by that route to the East Indies. By proceeding thus they avoid the calms and strong contrary currents which continually prevail on the coast of Guinea, while, in the end, it is found to be the shortest track, as westerly winds are never wanting afterward by which to reach the Cape. It was Captain Guy's intention to make his first stoppage at Kerguelen's Land- I hardly know for what reason. On the day we were picked up the schooner was off Cape St. Roque, in longitude thirty-one degrees west; so that, when found, we had drifted probably, from north to south, not less than five-and-twenty degrees!
On board the Jane Guy we were treated with all the kindness our distressed situation demanded. In about a fortnight, during which time we continued steering to the southeast, with gentle breezes and fine weather, both Peters and myself recovered entirely from the effects of our late privation and dreadful sufferings, and we began to remember what had passed rather as a frightful dream from which we had been happily awakened, than as events which had taken place in sober and naked reality. I have since found that this species of partial oblivion is usually brought about by sudden transition, whether from joy to sorrow or from sorrow to joy- the degree of forgetfulness being proportioned to the degree of difference in the exchange. Thus, in my own case, I now feel it impossible to realize the full extent of the misery which I endured during the days spent upon the hulk. The incidents are remembered, but not the feelings which the incidents elicited at the time of their occurrence. I only know, that when they did occur, I then thought human nature could sustain nothing more of agony.
We continued our voyage for some weeks without any incidents of greater moment than the occasional meeting with whaling-ships, and more frequently with the black or right whale, so called in contradistinction to the spermaceti. These, however, were chiefly found south of the twenty-fifth parallel. On the sixteenth of September, being in the vicinity of the Cape of Good Hope, the schooner encountered her first gale of any violence since leaving Liverpool. In this neighborhood, but more frequently to the south and east of the promontory (we were to the westward), navigators have often to contend with storms from the northward, which rage with great fury. They always bring with them a heavy sea, and one of their most dangerous features is the instantaneous chopping round of the wind, an occurrence almost certain to take place during the greatest force of the gale. A perfect hurricane will be blowing at one moment from the northward or northeast, and in the next not a breath of wind will be felt in that direction, while from the southwest it will come out all at once with a violence almost inconceivable. A bright spot to the southward is the sure forerunner of the change, and vessels are thus enabled to take the proper precautions.
It was about six in the morning when the blow came on with a white squall, and, as usual, from the northward. By eight it had increased very much, and brought down upon us one of the most tremendous seas I had then ever beheld. Every thing had been made as snug as possible, but the schooner laboured excessively, and gave evidence of her bad qualities as a seaboat, pitching her forecastle under at every plunge and with the greatest difficulty struggling up from one wave before she was buried in another. just before sunset the bright spot for which we had been on the look-out made its appearance in the southwest, and in an hour afterward we perceived the little headsail we carried flapping listlessly against the mast. In two minutes more, in spite of every preparation, we were hurled on our beam-ends, as if by magic, and a perfect wilderness of foam made a clear breach over us as we lay. The blow from the southwest, however, luckily proved to be nothing more than a squall, and we had the good fortune to right the vessel without the loss of a spar. A heavy cross sea gave us great trouble for a few hours after this, but toward morning we found ourselves in nearly as good condition as before the gale. Captain Guy considered that he had made an escape little less than miraculous.
On the thirteenth of October we came in sight of Prince Edward's Island, in latitude 46 degrees 53' S., longitude 37 degrees 46' E. Two days afterward we found ourselves near Possession Island, and presently passed the islands of Crozet, in latitude 42 degrees 59' S., longitude 48 degrees E. On the eighteenth we made Kerguelen's or Desolation Island, in the Southern Indian Ocean, and came to anchor in Christmas Harbour, having four fathoms of water.
This island, or rather group of islands, bears southeast from the Cape of Good Hope, and is distant therefrom nearly eight hundred leagues. It was first discovered in 1772, by the Baron de Kergulen, or Kerguelen, a Frenchman, who, thinking the land to form a portion of an extensive southern continent carried home information to that effect, which produced much excitement at the time. The government, taking the matter up, sent the baron back in the following year for the purpose of giving his new discovery a critical examination, when the mistake was discovered. In 1777, Captain Cook fell in with the same group, and gave to the principal one the name of Desolation Island, a title which it certainly well deserves. Upon approaching the land, however, the navigator might be induced to suppose otherwise, as the sides of most of the hills, from September to March, are clothed with very brilliant verdure. This deceitful appearance is caused by a small plant resembling saxifrage, which is abundant, growing in large patches on a species of crumbling moss. Besides this plant there is scarcely a sign of vegetation on the island, if we except some coarse rank grass near the harbor, some lichen, and a shrub which bears resemblance to a cabbage shooting into seed, and which has a bitter and acrid taste.
The face of the country is hilly, although none of the hills can be called lofty. Their tops are perpetually covered with snow. There are several harbors, of which Christmas Harbour is the most convenient. It is the first to be met with on the northeast side of the island after passing Cape Francois, which forms the northern shore, and, by its peculiar shape, serves to distinguish the harbour. Its projecting point terminates in a high rock, through which is a large hole, forming a natural arch. The entrance is in latitude 48 degrees 40' S., longitude 69 degrees 6' E. Passing in here, good anchorage may be found under the shelter of several small islands, which form a sufficient protection from all easterly winds. Proceeding on eastwardly from this anchorage you come to Wasp Bay, at the head of the harbour. This is a small basin, completely landlocked, into which you can go with four fathoms, and find anchorage in from ten to three, hard clay bottom. A ship might lie here with her best bower ahead all the year round without risk. To the westward, at the head of Wasp Bay, is a small stream of excellent water, easily procured.
Some seal of the fur and hair species are still to be found on Kerguelen's Island, and sea elephants abound. The feathered tribes are discovered in great numbers. Penguins are very plenty, and of these there are four different kinds. The royal penguin, so called from its size and beautiful plumage, is the largest. The upper part of the body is usually gray, sometimes of a lilac tint; the under portion of the purest white imaginable. The head is of a glossy and most brilliant black, the feet also. The chief beauty of plumage, however, consists in two broad stripes of a gold color, which pass along from the head to the breast. The bill is long, and either pink or bright scarlet. These birds walk erect; with a stately carriage. They carry their heads high with their wings drooping like two arms, and, as their tails project from their body in a line with the legs, the resemblance to a human figure is very striking, and would be apt to deceive the spectator at a casual glance or in the gloom of the evening. The royal penguins which we met with on Kerguelen's Land were rather larger than a goose. The other kinds are the macaroni, the jackass, and the rookery penguin. These are much smaller, less beautiful in plumage, and different in other respects.
Besides the penguin many other birds are here to be found, among which may be mentioned sea-hens, blue peterels, teal, ducks, Port Egmont hens, shags, Cape pigeons, the nelly, sea swallows, terns, sea gulls, Mother Carey's chickens, Mother Carey's geese, or the great peterel, and, lastly, the albatross.
The great peterel is as large as the common albatross, and is carnivorous. It is frequently called the break-bones, or osprey peterel. They are not at all shy, and, when properly cooked, are palatable food. In flying they sometimes sail very close to the surface of the water, with the wings expanded, without appearing to move them in the least degree, or make any exertion with them whatever.
The albatross is one of the largest and fiercest of the South Sea birds. It is of the gull species, and takes its prey on the wing, never coming on land except for the purpose of breeding. Between this bird and the penguin the most singular friendship exists. Their nests are constructed with great uniformity upon a plan concerted between the two species- that of the albatross being placed in the centre of a little square formed by the nests of four penguins. Navigators have agreed in calling an assemblage of such encampments a rookery. These rookeries have been often described, but as my readers may not all have seen these descriptions, and as I shall have occasion hereafter to speak of the penguin and albatross, it will not be amiss to say something here of their mode of building and living.
When the season for incubation arrives, the birds assemble in vast numbers, and for some days appear to be deliberating upon the proper course to be pursued. At length they proceed to action. A level piece of ground is selected, of suitable extent, usually comprising three or four acres, and situated as near the sea as possible, being still beyond its reach. The spot is chosen with reference to its evenness of surface, and that is preferred which is the least encumbered with stones. This matter being arranged, the birds proceed, with one accord, and actuated apparently by one mind, to trace out, with mathematical accuracy, either a square or other parallelogram, as may best suit the nature of the ground, and of just sufficient size to accommodate easily all the birds assembled, and no more- in this particular seeming determined upon preventing the access of future stragglers who have not participated in the labor of the encampment. One side of the place thus marked out runs parallel with the water's edge, and is left open for ingress or egress.
Having defined the limits of the rookery, the colony now begin to clear it of every species of rubbish, picking up stone by stone, and carrying them outside of the lines, and close by them, so as to form a wall on the three inland sides. Just within this wall a perfectly level and smooth walk is formed, from six to eight feet wide, and extending around the encampment- thus serving the purpose of a general promenade.
The next process is to partition out the whole area into small squares exactly equal in size. This is done by forming narrow paths, very smooth, and crossing each other at right angles throughout the entire extent of the rookery. At each intersection of these paths the nest of an albatross is constructed, and a penguin's nest in the centre of each square- thus every penguin is surrounded by four albatrosses, and each albatross by a like number of penguins. The penguin's nest consists of a hole in the earth, very shallow, being only just of sufficient depth to keep her single egg from rolling. The albatross is somewhat less simple in her arrangements, erecting a hillock about a foot high and two in diameter. This is made of earth, seaweed, and shells. On its summit she builds her nest.
The birds take especial care never to leave their nests unoccupied for an instant during the period of incubation, or, indeed, until the young progeny are sufficiently strong to take care of themselves. While the male is absent at sea in search of food, the female remains on duty, and it is only upon the return of her partner that she ventures abroad. The eggs are never left uncovered at all- while one bird leaves the nest the other nestling in by its side. This precaution is rendered necessary by the thieving propensities prevalent in the rookery, the inhabitants making no scruple to purloin each other's eggs at every good opportunity.
Although there are some rookeries in which the penguin and albatross are the sole population, yet in most of them a variety of oceanic birds are to be met with, enjoying all the privileges of citizenship, and scattering their nests here and there, wherever they can find room, never interfering, however, with the stations of the larger species. The appearance of such encampments, when seen from a distance, is exceedingly singular. The whole atmosphere just above the settlement is darkened with the immense number of the albatross (mingled with the smaller tribes) which are continually hovering over it, either going to the ocean or returning home. At the same time a crowd of penguins are to be observed, some passing to and fro in the narrow alleys, and some marching with the military strut so peculiar to them, around the general promenade ground which encircles the rookery. In short, survey it as we will, nothing can be more astonishing than the spirit of reflection evinced by these feathered beings, and nothing surely can be better calculated to elicit reflection in every well-regulated human intellect.
On the morning after our arrival in Christmas Harbour the chief mate, Mr. Patterson, took the boats, and (although it was somewhat early in the season) went in search of seal, leaving the captain and a young relation of his on a point of barren land to the westward, they having some business, whose nature I could not ascertain, to transact in the interior of the island. Captain Guy took with him a bottle, in which was a sealed letter, and made his way from the point on which he was set on shore toward one of the highest peaks in the place. It is probable that his design was to leave the letter on that height for some vessel which he expected to come after him. As soon as we lost sight of him we proceeded (Peters and myself being in the mate's boat) on our cruise around the coast, looking for seal. In this business we were occupied about three weeks, examining with great care every nook and corner, not only of Kerguelen's Land, but of the several small islands in the vicinity. Our labours, however, were not crowned with any important success. We saw a great many fur seal, but they were exceedingly shy, and with the greatest exertions, we could only procure three hundred and fifty skins in all. Sea elephants were abundant, especially on the western coast of the mainland, but of these we killed only twenty, and this with great difficulty. On the smaller islands we discovered a good many of the hair seal, but did not molest them. We returned to the schooner: on the eleventh, where we found Captain Guy and his nephew, who gave a very bad account of the interior, representing it as one of the most dreary and utterly barren countries in the world. They had remained two nights on the island, owing to some misunderstanding, on the part of the second mate, in regard to the sending a jollyboat from the schooner to take them off.
Chapter XV
On the twelfth we made sail from Christmas Harbour retracing our way to the westward, and leaving Marion's Island, one of Crozet's group, on the larboard. We afterward passed Prince Edward's Island, leaving it also on our left, then, steering more to the northward, made, in fifteen days, the islands of Tristan d'Acunha, in latitude 37 degrees 8' S, longitude 12 degrees 8' W.
This group, now so well known, and which consists of three circular islands, was first discovered by the Portuguese, and was visited afterward by the Dutch in 1643, and by the French in 1767. The three islands together form a triangle, and are distant from each other about ten miles, there being fine open passages between. The land in all of them is very high, especially in Tristan d'Acunha, properly so called. This is the largest of the group, being fifteen miles in circumference, and so elevated that it can be seen in clear weather at the distance of eighty or ninety miles. A part of the land toward the north rises more than a thousand feet perpendicularly from the sea. A tableland at this height extends back nearly to the centre of the island, and from this tableland arises a lofty cone like that of Teneriffe. The lower half of this cone is clothed with trees of good size, but the upper region is barren rock, usually hidden among the clouds, and covered with snow during the greater part of the year. There are no shoals or other dangers about the island, the shores being remarkably bold and the water deep. On the northwestern coast is a bay, with a beach of black sand where a landing with boats can be easily effected, provided there be a southerly wind. Plenty of excellent water may here be readily procured; also cod and other fish may be taken with hook and line.
The next island in point of size, and the most westwardly of the group, is that called the Inaccessible. Its precise situation is 37 degrees 17' S. latitude, longitude 12 degrees 24' W. It is seven or eight miles in circumference, and on all sides presents a forbidding and precipitous aspect. Its top is perfectly flat, and the whole region is sterile, nothing growing upon it except a few stunted shrubs.
Nightingale Island, the smallest and most southerly, is in latitude 37 degrees 26' S., longitude 12 degrees 12' W. Off its southern extremity is a high ledge of rocky islets; a few also of a similar appearance are seen to the northeast. The ground is irregular and sterile, and a deep valley partially separates it.
The shores of these islands abound, in the proper season, with sea lions, sea elephants, the hair and fur seal, together with a great variety of oceanic birds. Whales are also plenty in their vicinity. Owing to the ease with which these various animals were here formerly taken, the group has been much visited since its discovery. The Dutch and French frequented it at a very early period. In 1790, Captain Patten, of the ship Industry, of Philadelphia, made Tristan d'Acunha, where he remained seven months (from August, 1790, to April, 1791) for the purpose of collecting sealskins. In this time he gathered no less than five thousand six hundred, and says that he would have had no difficulty in loading a large ship with oil in three weeks. Upon his arrival he found no quadrupeds, with the exception of a few wild goats; the island now abounds with all our most valuable domestic animals, which have been introduced by subsequent navigators.
I believe it was not long after Captain Patten's visit that Captain Colquhoun, of the American brig Betsey, touched at the largest of the islands for the purpose of refreshment. He planted onions, potatoes, cabbages, and a great many other vegetables, an abundance of all which is now to be met with.
In 1811, a Captain Haywood, in the Nereus, visited Tristan. He found there three Americans, who were residing upon the island to prepare sealskins and oil. One of these men was named Jonathan Lambert, and he called himself the sovereign of the country. He had cleared and cultivated about sixty acres of land, and turned his attention to raising the coffee-plant and sugar-cane, with which he had been furnished by the American Minister at Rio Janeiro. This settlement, however, was finally abandoned, and in 1817 the islands were taken possession of by the British Government, who sent a detachment for that purpose from the Cape of Good Hope. They did not, however, retain them long; but, upon the evacuation of the country as a British possession, two or three English families took up their residence there independently of the Government. On the twenty-fifth of March, 1824, the Berwick, Captain Jeffrey, from London to Van Diemen's Land, arrived at the place, where they found an Englishman of the name of Glass, formerly a corporal in the British artillery. He claimed to be supreme governor of the islands, and had under his control twenty-one men and three women. He gave a very favourable account of the salubrity of the climate and of the productiveness of the soil. The population occupied themselves chiefly in collecting sealskins and sea elephant oil, with which they traded to the Cape of Good Hope, Glass owning a small schooner. At the period of our arrival the governor was still a resident, but his little community had multiplied, there being fifty-six persons upon Tristan, besides a smaller settlement of seven on Nightingale Island. We had no difficulty in procuring almost every kind of refreshment which we required- sheep, hogs, bullocks, rabbits, poultry, goats, fish in great variety, and vegetables were abundant. Having come to anchor close in with the large island, in eighteen fathoms, we took all we wanted on board very conveniently. Captain Guy also purchased of Glass five hundred sealskins and some ivory. We remained here a week, during which the prevailing winds were from the northward and westward, and the weather somewhat hazy. On the fifth of November we made sail to the southward and westward, with the intention of having a thorough search for a group of islands called the Auroras, respecting whose existence a great diversity of opinion has existed.
These islands are said to have been discovered as early as 1762, by the commander of the ship Aurora. In 1790, Captain Manuel de Oyarvido,, in the ship Princess, belonging to the Royal Philippine Company, sailed, as he asserts, directly among them. In 1794, the Spanish corvette Atrevida went with the determination of ascertaining their precise situation, and, in a paper published by the Royal Hydrographical Society of Madrid in the year 1809, the following language is used respecting this expedition: "The corvette Atrevida practised, in their immediate vicinity, from the twenty-first to the twenty-seventh of January, all the necessary observations, and measured by chronometers the difference of longitude between these islands and the port of Soledad in the Manillas. The islands are three, they are very nearly in the same meridian; the centre one is rather low, and the other two may be seen at nine leagues' distance." The observations made on board the Atrevida give the following results as the precise situation of each island. The most northern is in latitude 52 degrees 37' 24" S., longitude 47 degrees, 43' 15" W.; the middle one in latitude 53 degrees 2' 40" S., longitude 47 degrees 55' 15" W.; and the most southern in latitude 53 degrees 15' 22" S., longitude 47 degrees 57' 15" W.
On the twenty-seventh of January, 1820, Captain James Weddel, of the British navy, sailed from Staten Land also in search of the Auroras. He reports that, having made the most diligent search and passed not only immediately over the spots indicated by the commander of the Atrevida, but in every direction throughout the vicinity of these spots, he could discover no indication of land. These conflicting statements have induced other navigators to look out for the islands; and, strange to say, while some have sailed through every inch of sea where they are supposed to lie without finding them, there have been not a few who declare positively that they have seen them; and even been close in with their shores. It was Captain Guy's intention to make every exertion within his power to settle the question so oddly in dispute. [Among the vessels which at various times have professed to meet with the Auroras may be mentioned the ship San Miguel, in 1769; the ship Aurora, in 1774; the brig Pearl, in 1779; and the ship Dolores, in 1790. They all agree in giving the mean latitude fifty-three degrees south. (Poe's note.)]
We kept on our course, between the south and west, with variable weather, until the twentieth of the month, when we found ourselves on the debated ground, being in latitude 53 degrees 15' S., longitude 47 degrees 58' W.- that is to say, very nearly upon the spot indicated as the situation of the most southern of the group. Not perceiving any sip of land, we continued to the westward of the parallel of fifty-three degrees south, as far as the meridian of fifty degrees west. We then stood to the north as far as the parallel of fifty-two degrees south, when we turned to the eastward, and kept our parallel by double altitudes, morning and evening, and meridian altitudes of the planets and moon. Having thus gone eastwardly to the meridian of the western coast of Georgia, we kept that meridian until we were in the latitude from which we set out. We then took diagonal courses throughout the entire extent of sea circumscribed, keeping a lookout constantly at the masthead, and repeating our examination with the greatest care for a period of three weeks, during which the weather was remarkably pleasant and fair, with no haze whatsoever. Of course we were thoroughly satisfied that, whatever islands might have existed in this vicinity at any former period, no vestige of them remained at the present day. Since my return home I find that the same ground was traced over, with equal care, in 1822, by Captain Johnson, of the American schooner Henry, and by Captain Morrell in the American schooner Wasp- in both cases with the same result as in our own. Chapter XVI
It had been Captain Guy's original intention, after satisfying himself about the Auroras, to proceed through the Strait of Magellan, and up along the western coast of Patagonia; but information received at Tristan d'Acunha induced him to steer to the southward, in the hope of falling in with some small islands said to lie about the parallel of 60 degrees S., longitude 41 degrees 20' W. In the event of his not discovering these lands, he designed, should the season prove favourable, to push on toward the pole. Accordingly, on the twelfth of December, we made sail in that direction. On the eighteenth we found ourselves about the station indicated by Glass, and cruised for three days in that neighborhood without finding any traces of the islands he had mentioned. On the twenty-first, the weather being unusually pleasant, we again made sail to the southward, with the resolution of penetrating in that course as far as possible. Before entering upon this portion of my narrative, it may be as well, for the information of those readers who have paid little attention to the progress of discovery in these regions, to give some brief account of the very few attempts at reaching the southern pole which have hitherto been made.
That of Captain Cook was the first of which we have any distinct account. In 1772 he sailed to the south in the Resolution, accompanied by Lieutenant Furneaux in the Adventure. In December he found himself as far as the fifty-eighth parallel of south latitude, and in longitude 26 degrees 57' E. Here he met with narrow fields of ice, about eight or ten inches thick, and running northwest and southeast. This ice was in large cakes, and usually it was packed so closely that the vessel had great difficulty in forcing a passage. At this period Captain Cook supposed, from the vast number of birds to be seen, and from other indications, that he was in the near vicinity of land. He kept on to the southward, the weather being exceedingly cold, until he reached the sixty-fourth parallel, in longitude 38 degrees 14' W.. Here he had mild weather, with gentle breezes, for five days, the thermometer being at thirty-six. In January, 1773, the vessels crossed the Antarctic circle, but did not succeed in penetrating much farther; for upon reaching latitude 67 degrees 15' they found all farther progress impeded by an immense body of ice, extending all along the southern horizon as far as the eye could reach. This ice was of every variety- and some large floes of it, miles in extent, formed a compact mass, rising eighteen or twenty feet above the water. It being late in the season, and no hope entertained of rounding these obstructions, Captain Cook now reluctantly turned to the northward.
In the November following he renewed his search in the Antarctic. In latitude 59 degrees 40' he met with a strong current setting to the southward. In December, when the vessels were in latitude 67 degrees 31', longitude 142 degrees 54' W., the cold was excessive, with heavy gales and fog. Here also birds were abundant; the albatross, the penguin, and the peterel especially. In latitude 70 degrees 23' some large islands of ice were encountered, and shortly afterward the clouds to the southward were observed to be of a snowy whiteness, indicating the vicinity of field ice. In latitude 71 degrees 10', longitude 106 degrees 54' W., the navigators were stopped, as before, by an immense frozen expanse, which filled the whole area of the southern horizon. The northern edge of this expanse was ragged and broken, so firmly wedged together as to be utterly impassible, and extending about a mile to the southward. Behind it the frozen surface was comparatively smooth for some distance, until terminated in the extreme background by gigantic ranges of ice mountains, the one towering above the other. Captain Cook concluded that this vast field reached the southern pole or was joined to a continent. Mr. J. N. Reynolds, whose great exertions and perseverance have at length succeeded in getting set on foot a national expedition, partly for the purpose of exploring these regions, thus speaks of the attempt of the Resolution. "We are not surprised that Captain Cook was unable to go beyond 71 degrees 10', but we are astonished that he did attain that point on the meridian of 106 degrees 54' west longitude. Palmer's Land lies south of the Shetland, latitude sixty-four degrees, and tends to the southward and westward farther than any navigator has yet penetrated. Cook was standing for this land when his progress was arrested by the ice; which, we apprehend, must always be the case in that point, and so early in the season as the sixth of January- and we should not be surprised if a portion of the icy mountains described was attached to the main body of Palmer's Land, or to some other portions of land lying farther to the southward and westward."
In 1803, Captains Kreutzenstern and Lisiausky were dispatched by Alexander of Russia for the purpose of circumnavigating the globe. In endeavouring to get south, they made no farther than 59 degrees 58', in longitude 70 degrees 15' W. They here met with strong currents setting eastwardly. Whales were abundant, but they saw no ice. In regard to this voyage, Mr. Reynolds observes that, if Kreutzenstern had arrived where he did earlier in the season, he must have encountered ice- it was March when he reached the latitude specified. The winds, prevailing, as they do, from the southward and westward, had carried the floes, aided by currents, into that icy region bounded on the north by Georgia, east by Sandwich Land and the South Orkneys, and west by the South Shetland islands.
In 1822, Captain James Weddell, of the British navy, with two very small vessels, penetrated farther to the south than any previous navigator, and this, too, without encountering extraordinary difficulties. He states that although he was frequently hemmed in by ice before reaching the seventy-second parallel, yet, upon attaining it, not a particle was to be discovered, and that, upon arriving at the latitude of 74 degrees 15', no fields, and only three islands of ice were visible. It is somewhat remarkable that, although vast flocks of birds were seen, and other usual indications of land, and although, south of the Shetlands, unknown coasts were observed from the masthead tending southwardly, Weddell discourages the idea of land existing in the polar regions of the south.
On the 11th of January, 1823, Captain Benjamin Morrell, of the American schooner Wasp, sailed from Kerguelen's Land with a view of penetrating as far south as possible. On the first of February he found himself in latitude 64 degrees 52' S., longitude 118 degrees 27' E. The following passage is extracted from his journal of that date. "The wind soon freshened to an eleven-knot breeze, and we embraced this opportunity of making to the west,; being however convinced that the farther we went south beyond latitude sixty-four degrees, the less ice was to be apprehended, we steered a little to the southward, until we crossed the Antarctic circle, and were in latitude 69 degrees 15' E. In this latitude there was no field ice, and very few ice islands in sight.
Under the date of March fourteenth I find also this entry. The sea was now entirely free of field ice, and there were not more than a dozen ice islands in sight. At the same time the temperature of the air and water was at least thirteen degrees higher (more mild) than we had ever found it between the parallels of sixty and sixty-two south. We were now in latitude 70 degrees 14' S., and the temperature of the air was forty-seven, and that of the water forty-four. In this situation I found the variation to be 14 degrees 27' easterly, per azimuth.... I have several times passed within the Antarctic circle, on different meridians, and have uniformly found the temperature, both of the air and the water, to become more and more mild the farther I advanced beyond the sixty-fifth degree of south latitude, and that the variation decreases in the same proportion. While north of this latitude, say between sixty and sixty-five south, we frequently had great difficulty in finding a passage for the vessel between the immense and almost innumerable ice islands, some of which were from one to two miles in circumference, and more than five hundred feet above the surface of the water."
Being nearly destitute of fuel and water, and without proper instruments, it being also late in the season, Captain Morrell was now obliged to put back, without attempting any further progress to the westward, although an entirely open, sea lay before him. He expresses the opinion that, had not these overruling considerations obliged him to retreat, he could have penetrated, if not to the pole itself, at least to the eighty-fifth parallel. I have given his ideas respecting these matters somewhat at length, that the reader may have an opportunity of seeing how far they were borne out by my own subsequent experience.
In 1831, Captain Briscoe, in the employ of the Messieurs Enderby, whale-ship owners of London, sailed in the brig Lively for the South Seas, accompanied by the cutter Tula. On the twenty-eighth of February, being in latitude 66 degrees 30' S., longitude 47 degrees 31' E., he descried land, and "clearly discovered through the snow the black peaks of a range of mountains running E. S. E." He remained in this neighbourhood during the whole of the following month, but was unable to approach the coast nearer than within ten leagues, owing to the boisterous state of the weather. Finding it impossible to make further discovery during this season, he returned northward to winter in Van Diemen's Land.
In the beginning of 1832 he again proceeded southwardly, and on the fourth of February was seen to the southeast in latitude 67 degrees 15' longitude 69 degrees 29' W. This was soon found to be an island near the headland of the country he had first discovered. On the twenty-first of the month he succeeded in landing on the latter, and took possession of it in the name of William IV, calling it Adelaide's Island, in honour of the English queen. These particulars being made known to the Royal Geographical Society of London, the conclusion was drawn by that body "that there is a continuous tract of land extending from 47 degrees 30' E. to 69 degrees 29' W. longitude, running the parallel of from sixty-six to sixty-seven degrees south latitude." In respect to this conclusion Mr. Reynolds observes: "In the correctness of it we by no means concur; nor do the discoveries of Briscoe warrant any such indifference. It was within these limits that Weddel proceeded south on a meridian to the east of Georgia, Sandwich Land, and the South Orkney and Shetland islands." My own experience will be found to testify most directly to the falsity of the conclusion arrived at by the society.
These are the principal attempts which have been made at penetrating to a high southern latitude, and it will now be seen that there remained, previous to the voyage of the Jane, nearly three hundred degrees of longitude in which the Antarctic circle had not been crossed at all. Of course a wide field lay before us for discovery, and it was with feelings of most intense interest that I heard Captain Guy express his resolution of pushing boldly to the southward.
Chapter XVII
We kept our course southwardly for four days after giving up the search for Glass's islands, without meeting with any ice at all. On the twenty-sixth, at noon, we were in latitude 63 degrees 23' S., longitude 41 degrees 25' W. We now saw several large ice islands, and a floe of field ice, not, however, of any great extent. The winds generally blew from the southeast, or the northeast, but were very light. Whenever we had a westerly wind, which was seldom, it was invariably attended with a rain squall. Every day we had more or less snow. The thermometer, on the twenty-seventh stood at thirty-five.
January 1, 1828.- This day we found ourselves completely hemmed in by the ice, and our prospects looked cheerless indeed. A strong gale blew, during the whole forenoon, from the northeast, and drove large cakes of the drift against the rudder and counter with such violence that we all trembled for the consequences. Toward evening, the gale still blowing with fury, a large field in front separated, and we were enabled, by carrying a press of sail to force a passage through the smaller flakes into some open water beyond. As we approached this space we took in sail by degrees, and having at length got clear, lay-to under a single. reefed foresail.
January 2.- We had now tolerably pleasant weather. At noon we found ourselves in latitude 69 degrees 10' S, longitude 42 degrees 20' W, having crossed the Antarctic circle. Very little ice was to be seen to the southward, although large fields of it lay behind us. This day we rigged some sounding gear, using a large iron pot capable of holding twenty gallons, and a line of two hundred fathoms. We found the current setting to the north, about a quarter of a mile per hour. The temperature of the air was now about thirty-three. Here we found the variation to be 14 degrees 28' easterly, per azimuth.
January 5.- We had still held on to the southward without any very great impediments. On this morning, however, being in latitude 73 degrees 15' E., longitude 42 degrees 10' W, we were again brought to a stand by an immense expanse of firm ice. We saw, nevertheless, much open water to the southward, and felt no doubt of being able to reach it eventually. Standing to the eastward along the edge of the floe, we at length came to a passage of about a mile in width, through which we warped our way by sundown. The sea in which we now were was thickly covered with ice islands, but had no field ice, and we pushed on boldly as before. The cold did not seem to increase, although we had snow very frequently, and now and then hail squalls of great violence. Immense flocks of the albatross flew over the schooner this day, going from southeast to northwest.
January 7.- The sea still remained pretty well open, so that we had no difficulty in holding on our course. To the westward we saw some icebergs of incredible size, and in the afternoon passed very near one whose summit could not have been less than four hundred fathoms from the surface of the ocean. Its girth was probably, at the base, three-quarters of a league, and several streams of water were running from crevices in its sides. We remained in sight of this island two days, and then only lost it in a fog.
January 10.- Early this morning we had the misfortune to lose a man overboard. He was an American named Peter Vredenburgh, a native of New York, and was one of the most valuable hands on board the schooner. In going over the bows his foot slipped, and he fell between two cakes of ice, never rising again. At noon of this day we were in latitude 78 degrees 30', longitude 40 degrees 15' W. The cold was now excessive, and we had hail squalls continually from the northward and eastward. In this direction also we saw several more immense icebergs, and the whole horizon to the eastward appeared to be blocked up with field ice, rising in tiers, one mass above the other. Some driftwood floated by during the evening, and a great quantity of birds flew over, among which were nellies, peterels, albatrosses, and a large bird of a brilliant blue plumage. The variation here, per azimuth, was less than it had been previously to our passing the Antarctic circle.
January 12.-Our passage to the south again looked doubtful, as nothing was to be seen in the direction of the pole but one apparently limitless floe, backed by absolute mountains of ragged ice, one precipice of which arose frowningly above the other. We stood to the westward until the fourteenth, in the hope of finding an entrance.
January 14.-This morning we reached the western extremity of the field which had impeded us, and, weathering it, came to an open sea, without a particle of ice. Upon sounding with two hundred fathoms, we here found a current setting southwardly at the rate of half a mile per hour. The temperature of the air was forty-seven, that of the water thirtyfour. We now sailed to the southward without meeting any interruption of moment until the sixteenth, when, at noon, we were in latitude 81 degrees 21', longitude 42 degrees W. We here again sounded, and found a current setting still southwardly, and at the rate of three quarters of a mile per hour. The variation per azimuth had diminished, and the temperature of the air was mild and pleasant, the thermometer being as high as fifty-one. At this period not a particle of ice was to be discovered. All hands on board now felt certain of attaining the pole.
January 17.- This day was full of incident. Innumerable flights of birds flew over us from the southward, and several were shot from the deck, one of them, a species of pelican, proved to be excellent eating. About midday a small floe of ice was seen from the masthead off the larboard bow, and upon it there appeared to be some large animal. As the weather was good and nearly calm, Captain Guy ordered out two of the boats to see what it was. Dirk Peters and myself accompanied the mate in the larger boat. Upon coming up with the floe, we perceived that it was in the possession of a gigantic creature of the race of the Arctic bear, but far exceeding in size the largest of these animals. Being well armed, we made no scruple of attacking it at once. Several shots were fired in quick succession, the most of which took effect, apparently, in the head and body. Nothing discouraged, however, the monster threw himself from the ice, and swam with open jaws, to the boat in which were Peters and myself. Owing to the confusion which ensued among us at this unexpected turn of the adventure, no person was ready immediately with a second shot, and the bear had actually succeeded in getting half his vast bulk across our gunwale, and seizing one of the men by the small of his back, before any efficient means were taken to repel him. In this extremity nothing but the promptness and agility of Peters saved us from destruction. Leaping upon the back of the huge beast, he plunged the blade of a knife behind the neck, reaching the spinal marrow at a blow. The brute tumbled into the sea lifeless, and without a struggle, rolling over Peters as he fell. The latter soon recovered himself, and a rope being thrown him, returned in triumph to the schooner, towing our trophy behind us. This bear, upon admeasurement, proved to be full fifteen feet in his greatest length. His wool was perfectly white, and very coarse, curling tightly. The eyes were of a blood red, and larger than those of the Arctic bear, the snout also more rounded, rather resembling the snout of the bulldog. The meat was tender, but excessively rank and fishy, although the men devoured it with avidity, and declared it excellent eating.
Scarcely had we got our prize alongside, when the man at the masthead gave the joyful shout of "land on the starboard bow!" All hands were now upon the alert, and, a breeze springing up very opportunely from the northward and eastward, we were soon close in with the coast. It proved to be a low rocky islet, of about a league in circumference, and altogether destitute of vegetation, if we except a species of prickly pear. In approaching it from the northward, a singular ledge of rock is seen projecting into the sea, and bearing a strong resemblance to corded bales of cotton. Around this ledge to the westward is a small bay, at the bottom of which our boats effected a convenient landing.
It did not take us long to explore every portion of the island, but, with one exception, we found nothing worthy of our observation. In the southern extremity, we picked up near the shore, half buried in a pile of loose stones, a piece of wood, which seemed to have formed the prow of a canoe. There had been evidently some attempt at carving upon it, and Captain Guy fancied that he made out the figure of a tortoise, but the resemblance did not strike me very forcibly. Besides this prow, if such it were, we found no other token that any living creature had ever been here before. Around the coast we discovered occasional small floes of ice- but these were very few. The exact situation of the islet (to which Captain Guy gave the name of Bennet's Islet, in honour of his partner in the ownership of the schooner) is 82 degrees 50' S. latitude, 42 degrees 20' W. longitude.
We had now advanced to the southward more than eight degrees farther than any previous navigators, and the sea still lay perfectly open before us. We found, too, that the variation uniformly decreased as we proceeded, and, what was still more surprising, that the temperature of the air, and latterly of the water, became milder. The weather might even be called pleasant, and we had a steady but very gentle breeze always from some northern point of the compass. The sky was usually clear, with now and then a slight appearance of thin vapour in the southern horizon- this, however, was invariably of brief duration. Two difficulties alone presented themselves to our view; we were getting short of fuel, and symptoms of scurvy had occurred among several of the crew. These considerations began to impress upon Captain Guy the necessity of returning, and he spoke of it frequently. For my own part, confident as I was of soon arriving at land of some description upon the course we were pursuing, and having every reason to believe, from present appearances, that we should not find it the sterile soil met with in the higher Arctic latitudes, I warmly pressed upon him the expediency of persevering, at least for a few days longer, in the direction we were now holding. So tempting an opportunity of solving the great problem in regard to an Antarctic continent had never yet been afforded to man, and I confess that I felt myself bursting with indignation at the timid and ill-timed suggestions of our commander. I believe, indeed, that what I could not refrain from saying to him on this head had the effect of inducing him to push on. While, therefore, I cannot but lament the most unfortunate and bloody events which immediately arose from my advice, I must still be allowed to feel some degree of gratification at having been instrumental, however remotely, in opening to the eye of science one of the most intensely exciting secrets which has ever engrossed its attention. Chapter XVIII
January 18.- This morning [The terms morning and evening, which I have made use of to avoid confusion in my narrative, as far as possible, must not, of course, be taken in their ordinary sense. For a long time past we had had no night at all, the daylight being continual. The dates throughout are according to nautical time, and the bearing must be understood as per compass. I would also remark, in this place, that I cannot, in the first portion of what is here written, pretend to strict accuracy in respect to dates, or latitudes and longitudes, having kept no regular journal until after the period of which this first portion treats. In many instances I have relied altogether upon memory. (Poe's note.)] we continued to the southward, with the same pleasant weather as before. The sea was entirely smooth, the air tolerably warm and from the northeast, the temperature of the water fifty-three. We now again got our sounding-gear in order, and, with a hundred and fifty fathoms of line, found the current setting toward the pole at the rate of a mile an hour. This constant tendency to the southward, both in the wind and current, caused some degree of speculation, and even of alarm, in different quarters of the schooner, and I saw distinctly that no little impression had been made upon the mind of Captain Guy. He was exceedingly sensitive to ridicule, however, and I finally succeeded in laughing him out of his apprehensions. The variation was now very trivial. In the course of the day we saw several large whales of the right species, and innumerable flights of the albatross passed over the vessel. We also picked up a bush, full of red berries, like those of the hawthorn, and the carcass of a singular-looking land-animal. It was three feet in length, and but six inches in height, with four very short legs, the feet armed with long claws of a brilliant scarlet, and resembling coral in substance. The body was covered with a straight silky hair, perfectly white. The tail was peaked like that of a rat, and about a foot and a half long. The head resembled a cat's, with the exception of the ears- these were flopped like the ears of a dog. The teeth were of the same brilliant scarlet as the claws.
January 19.- To-day, being in latitude 83 degrees 20', longitude 43 degrees 5' W. (the sea being of an extraordinarily dark colour), we again saw land from the masthead, and, upon a closer scrutiny, found it to be one of a group of very large islands. The shore was precipitous, and the interior seemed to be well wooded, a circumstance which occasioned us great joy. In about four hours from our first discovering the land we came to anchor in ten fathoms, sandy bottom, a league from the coast, as a high surf, with strong ripples here and there, rendered a nearer approach of doubtful expediency. The two largest boats were now ordered out, and a party, well armed (among whom were Peters and myself), proceeded to look for an opening in the reef which appeared to encircle the island. After searching about for some time, we discovered an inlet, which we were entering, when we saw four large canoes put off from the shore, filled with men who seemed to be well armed. We waited for them to come up, and, as they moved with great rapidity, they were soon within hail. Captain Guy now held up a white handkerchief on the blade of an oar, when the strangers made a full stop, and commenced a loud jabbering all at once, intermingled with occasional shouts, in which we could distinguish the words Anamoo-moo! and Lama-Lama! They continued this for at least half an hour, during which we had a good opportunity of observing their appearance.
In the four canoes, which might have been fifty feet long and five broad, there were a hundred and ten savages in all. They were about the ordinary stature of Europeans, but of a more muscular and brawny frame. Their complexion a jet black, with thick and long woolly hair. They were clothed in skins of an unknown black animal, shaggy and silky, and made to fit the body with some degree of skill, the hair being inside, except where turned out about the neck, wrists, and ankles. Their arms consisted principally of clubs, of a dark, and apparently very heavy wood. Some spears, however, were observed among them, headed with flint, and a few slings. The bottoms of the canoes were full of black stones about the size of a large egg.
When they had concluded their harangue (for it was clear they intended their jabbering for such), one of them who seemed to be the chief stood up in the prow of his canoe, and made signs for us to bring our boats alongside of him. This hint we pretended not to understand, thinking it the wiser plan to maintain, if possible, the interval between us, as their number more than quadrupled our own. Finding this to be the case, the chief ordered the three other canoes to hold back, while he advanced toward us with his own. As soon as he came up with us he leaped on board the largest of our boats, and seated himself by the side of Captain Guy, pointing at the same time to the schooner, and repeating the word Anamoo-moo! and Lama-Lama! We now put back to the vessel, the four canoes following at a little distance.
Upon getting alongside, the chief evinced symptoms of extreme surprise and delight, clapping his hands, slapping his thighs and breast, and laughing obstreperously. His followers behind joined in his merriment, and for some minutes the din was so excessive as to be absolutely deafening. Quiet being at length restored, Captain Guy ordered the boats to be hoisted up, as a necessary precaution, and gave the chief (whose name we soon found to be Too-wit) to understand that we could admit no more than twenty of his men on deck at one time. With this arrangement he appeared perfectly satisfied, and gave some directions to the canoes, when one of them approached, the rest remaining about fifty yards off. Twenty of the savages now got on board, and proceeded to ramble over every part of the deck, and scramble about among the rigging, making themselves much at home, and examining every article with great inquisitiveness.
It was quite evident that they had never before seen any of the white race- from whose complexion, indeed, they appeared to recoil. They believed the Jane to be a living creature, and seemed to be afraid of hurting it with the points of their spears, carefully turning them up. Our crew were much amused with the conduct of Too-wit in one instance. The cook was splitting some wood near the galley, and, by accident, struck his axe into the deck, making a gash of considerable depth. The chief immediately ran up, and pushing the cook on one side rather roughly, commenced a half whine, half howl, strongly indicative of sympathy in what he considered the sufferings of the schooner, patting and smoothing the gash with his hand, and washing it from a bucket of seawater which stood by. This was a degree of ignorance for which we were not prepared, and for my part I could not help thinking some of it affected.
When the visitors had satisfied, as well as they could, their curiosity in regard to our upper works, they were admitted below, when their amazement exceeded all bounds. Their astonishment now appeared to be far too deep for words, for they roamed about in silence, broken only by low ejaculations. The arms afforded them much food for speculation, and they were suffered to handle and examine them at leisure. I do not believe that they had the least suspicion of their actual use, but rather took them for idols, seeing the care we had of them, and the attention with which we watched their movements while handling them. At the great guns their wonder was redoubled. They approached them with every mark of the profoundest reverence and awe, but forbore to examine them minutely. There were two large mirrors in the cabin, and here was the acme of their amazement. Too-wit was the first to approach them, and he had got in the middle of the cabin, with his face to one and his back to the other, before he fairly perceived them. Upon raising his eyes and seeing his reflected self in the glass, I thought the savage would go mad; but, upon turning short round to make a retreat, and beholding himself a second time in the opposite direction, I was afraid he would expire upon the spot. No persuasion could prevail upon him to take another look; throwing himself upon the floor, with his face buried in his hands, he remained thus until we were obliged to drag him upon deck.
The whole of the savages were admitted on board in this manner, twenty at a time, Too-wit being suffered to remain during the entire period. We saw no disposition to thievery among them, nor did we miss a single article after their departure. Throughout the whole of their visit they evinced the most friendly manner. There were, however, some points in their demeanour which we found it impossible to understand; for example, we could not get them to approach several very harmless objects- such as the schooner's sails, an egg, an open book, or a pan of flour. We endeavoured to ascertain if they had among them any articles which might be turned to account in the way of traffic, but found great difficulty in being comprehended. We made out, nevertheless, what greatly astonished us, that the islands abounded in the large tortoise of the Gallipagos, one of which we saw in the canoe of Too-wit. We saw also some beche de mer in the hands of one of the savages, who was greedily devouring it in its natural state. These anomalies- for they were such when considered in regard to the latitude- induced Captain Guy to wish for a thorough investigation of the country, in the hope of making a profitable speculation in his discovery. For my own part, anxious as I was to know something more of these islands, I was still more earnestly bent on prosecuting the voyage to the southward without delay. We had now fine weather, but there was no telling how long it would last; and being already in the eighty-fourth parallel, with an open sea before us, a current setting strongly to the southward, and the wind fair, I could not listen with any patience to a proposition of stopping longer than was absolutely necessary for the health of the crew and the taking on board a proper supply of fuel and fresh provisions. I represented to the captain that we might easily make this group on our return, and winter here in the event of being blocked up by the ice. He at length came into my views (for in some way, hardly known to myself, I had acquired much influence over him), and it was finally resolved that, even in the event of our finding beche de mer, we should only stay here a week to recruit, and then push on to the southward while we might. Accordingly we made every necessary preparation, and, under the guidance of Too-wit, got the Jane through the reef in safety, coming to anchor about a mile from the shore, in an excellent bay, completely landlocked, on the southeastern coast of the main island, and in ten fathoms of water, black sandy bottom. At the head of this bay there were three fine springs (we were told) of good water, and we saw abundance of wood in the vicinity. The four canoes followed us in, keeping, however, at a respectful distance. Too-wit himself remained on board, and, upon our dropping anchor, invited us to accompany him on shore, and visit his village in the interior. To this Captain Guy consented; and ten savages being left on board as hostages, a party of us, twelve in all, got in readiness to attend the chief. We took care to be well armed, yet without evincing any distrust. The schooner had her guns run out, her boarding-nettings up, and every other proper precaution was taken to guard against surprise. Directions were left with the chief mate to admit no person on board during our absence, and, in the event of our not appearing in twelve hours, to send the cutter, with a swivel, around the island in search of us.
At every step we took inland the conviction forced itself upon us that we were in a country differing essentially from any hitherto visited by civilized men. We saw nothing with which we had been formerly conversant. The trees resembled no growth of either the torrid, the temperate, of the northern frigid zones, and were altogether unlike those of the lower southern latitudes we had already traversed. The very rocks were novel in their mass, their color, and their stratification; and the streams themselves, utterly incredible as it may appear, had so little in common with those of other climates, that we were scrupulous of tasting them, and, indeed, had difficulty in bringing ourselves to believe that their qualities were purely those of nature. At a small brook which crossed our path (the first we had reached) Too-wit and his attendants halted to drink. On account of the singular character of the water, we refused to taste it, supposing it to be polluted; and it was not until some time afterward we came to understand that such was the appearance of the streams throughout the whole group. I am at a loss to give a distinct idea of the nature of this liquid, and cannot do so without many words. Although it flowed with rapidity in all declivities where common water would do so, yet never, except when falling in a cascade, had it the customary appearance of limpidity. It was, nevertheless, in point of fact, as perfectly limpid as any limestone water in existence, the difference being only in appearance. At first sight, and especially in cases where little declivity was found, it bore resemblance, as regards consistency, to a thick infusion of gum arabic in common water. But this was only the least remarkable of its extraordinary qualities. It was not colourless, nor was it of any one uniform colour- presenting to the eye, as it flowed, every possible shade of purple; like the hues of a changeable silk. This variation in shade was produced in a manner which excited as profound astonishment in the minds of our party as the mirror had done in the case of Too-wit. Upon collecting a basinful, and allowing it to settle thoroughly, we perceived that the whole mass of liquid was made up of a number of distinct veins, each of a distinct hue; that these veins did not commingle; and that their cohesion was perfect in regard to their own particles among themselves, and imperfect in regard to neighbouring veins. Upon passing the blade of a knife athwart the veins, the water closed over it immediately, as with us, and also, in withdrawing it, all traces of the passage of the knife were instantly obliterated. If, however, the blade was passed down accurately between the two veins, a perfect separation was effected, which the power of cohesion did not immediately rectify. The phenomena of this water formed the first definite link in that vast chain of apparent miracles with which I was destined to be at length encircled.
Chapter XIX
We were nearly three hours in reaching the village, it being more than nine miles in the interior, and the path lying through a rugged country. As we passed along, the party of Too-wit (the whole hundred and ten savages of the canoes) was momentarily strengthened by smaller detachments, of from two to six or seven, which joined us, as if by accident, at different turns of the road. There appeared so much of system in this that I could not help feeling distrust, and I spoke to Captain Guy of my apprehensions. It was now too late, however, to recede, and we concluded that our best security lay in evincing a perfect confidence in the good faith of Too-wit. We accordingly went on, keeping a wary eye upon the manoeuvres of the savages, and not permitting them to divide our numbers by pushing in between. In this way, passing through a precipitous ravine, we at length reached what we were told was the only collection of habitations upon the island. As we came in sight of them, the chief set up a shout, and frequently repeated the word Klock-klock; which we supposed to be the name of the village, or perhaps the generic name for villages.
The dwellings were of the most miserable description imaginable, and, unlike those of even the lowest of the savage races with which mankind are acquainted, were of no uniform plan. Some of them (and these we found belonged to the Wampoos or Yampoos, the great men of the land) consisted of a tree cut down at about four feet from the root, with a large black skin thrown over it, and hanging in loose folds upon the ground. Under this the savage nestled. Others were formed by means of rough limbs of trees, with the withered foliage upon them, made to recline, at an angle of forty-five degrees, against a bank of clay, heaped up, without regular form, to the height of five or six feet. Others, again, were mere holes dug in the earth perpendicularly, and covered over with similar branches, these being removed when the tenant was about to enter, and pulled on again when he had entered. A few were built among the forked limbs of trees as they stood, the upper limbs being partially cut through, so as to bend over upon the lower, thus forming thicker shelter from the weather. The greater number, however, consisted of small shallow caverns, apparently scratched in the face of a precipitous ledge of dark stone, resembling fuller's earth, with which three sides of the village were bounded. At the door of each of these primitive caverns was a small rock, which the tenant carefully placed before the entrance upon leaving his residence, for what purpose I could not ascertain, as the stone itself was never of sufficient size to close up more than a third of the opening.
This village, if it were worthy of the name, lay in a valley of some depth, and could only be approached from the southward, the precipitous ledge of which I have already spoken cutting off all access in other directions. Through the middle of the valley ran a brawling stream of the same magical-looking water which has been described. We saw several strange animals about the dwellings, all appearing to be thoroughly domesticated. The largest of these creatures resembled our common hog in the structure of the body and snout; the tail, however, was bushy, and the legs slender as those of the antelope. Its motion was exceedingly awkward and indecisive, and we never saw it attempt to run. We noticed also several animals very similar in appearance, but of a greater length of body, and covered with a black wool. There were a great variety of tame fowls running about, and these seemed to constitute the chief food of the natives. To our astonishment we saw black albatross among these birds in a state of entire domestication, going to sea periodically for food, but always returning to the village as a home, and using the southern shore in the vicinity as a place of incubation. There they were joined by their friends the pelicans as usual, but these latter never followed them to the dwellings of the savages. Among the other kinds of tame fowls were ducks, differing very little from the canvass-back of our own country, black gannets, and a large bird not unlike the buzzard in appearance, but not carnivorous. Of fish there seemed to be a great abundance. We saw, during our visit, a quantity of dried salmon, rock cod, blue dolphins, mackerel, blackfish, skate, conger eels, elephantfish, mullets, soles, parrotfish, leather-jackets, gurnards, hake, flounders, paracutas, and innumerable other varieties. We noticed, too, that most of them were similar to the fish about the group of Lord Auckland Islands, in a latitude as low as fifty-one degrees south. The Gallipago tortoise was also very plentiful. We saw but few wild animals, and none of a large size, or of a species with which we were familiar. One or two serpents of a formidable aspect crossed our path, but the natives paid them little attention, and we concluded that they were not venomous.
As we approached the village with Too-wit and his party, a vast crowd of the people rushed out to meet us, with loud shouts, among which we could only distinguish the everlasting Anamoo-moo! and Lama-Lama! We were much surprised at perceiving that, with one or two exceptions, these new comers were entirely naked, and skins being used only by the men of the canoes. All the weapons of the country seemed also to be in the possession of the latter, for there was no appearance of any among the villagers. There were a great many women and children, the former not altogether wanting in what might be termed personal beauty. They were straight, tall, and well formed, with a grace and freedom of carriage not to be found in civilized society. Their lips, however, like those of the men, were thick and clumsy, so that, even when laughing, the teeth were never disclosed. Their hair was of a finer texture than that of the males. Among these naked villagers there might have been ten or twelve who were clothed, like the party of Too-wit, in dresses of black skin, and armed with lances and heavy clubs. These appeared to have great influence among the rest, and were always addressed by the title Wampoo. These, too, were the tenants of the black skin palaces. That of Too-wit was situated in the centre of the village, and was much larger and somewhat better constructed than others of its kind. The tree which formed its support was cut off at a distance of twelve feet or thereabouts from the root, and there were several branches left just below the cut, these serving to extend the covering, and in this way prevent its flapping about the trunk. The covering, too, which consisted of four very large skins fastened together with wooden skewers, was secured at the bottom with pegs driven through it and into the ground. The floor was strewed with a quantity of dry leaves by way of carpet.
To this hut we were conducted with great solemnity, and as many of the natives crowded in after us as possible. Too-wit seated himself on the leaves, and made signs that we should follow his example. This we did, and presently found ourselves in a situation peculiarly uncomfortable, if not indeed critical. We were on the ground, twelve in number, with the savages, as many as forty, sitting on their hams so closely around us that, if any disturbance had arisen, we should have found it impossible to make use of our arms, or indeed to have risen to our feet. The pressure was not only inside the tent, but outside, where probably was every individual on the whole island, the crowd being prevented from trampling us to death only by the incessant exertions and vociferations of Too-wit. Our chief security lay, however, in the presence of Too-wit himself among us, and we resolved to stick by him closely, as the best chance of extricating ourselves from the dilemma, sacrificing him immediately upon the first appearance of hostile design.
After some trouble a certain degree of quiet was restored, when the chief addressed us in a speech of great length, and very nearly resembling the one delivered in the canoes, with the exception that the Anamoo-moos! were now somewhat more strenuously insisted upon than the Lama-Lamas! We listened in profound silence until the conclusion of this harangue, when Captain Guy replied by assuring the chief of his eternal friendship and goodwill, concluding what he had to say be a present of several strings of blue beads and a knife. At the former the monarch, much to our surprise, turned up his nose with some expression of contempt, but the knife gave him the most unlimited satisfaction, and he immediately ordered dinner. This was handed into the tent over the heads of the attendants, and consisted of the palpitating entrails of a specials of unknown animal, probably one of the slim-legged hogs which we had observed in our approach to the village. Seeing us at a loss how to proceed, he began, by way of setting us an example, to devour yard after yard of the enticing food, until we could positively stand it no longer, and evinced such manifest symptoms of rebellion of stomach as inspired his majesty with a degree of astonishment only inferior to that brought about by the looking-glasses. We declined, however, partaking of the delicacies before us, and endeavoured to make him understand that we had no appetite whatever, having just finished a hearty dejeuner.
When the monarch had made an end of his meal, we commenced a series of cross-questioning in every ingenious manner we could devise, with a view of discovering what were the chief productions of the country, and whether any of them might be turned to profit. At length he seemed to have some idea of our meaning, and offered to accompany us to a part of coast where he assured us the beche de mer (pointing to a specimen of that animal) was to be found in great abundance. We were glad of this early opportunity of escaping from the oppression of the crowd, and signified our eagerness to proceed. We now left the tent, and, accompanied by the whole population of the village, followed the chief to the southeastern extremity of the island, nor far from the bay where our vessel lay at anchor. We waited here for about an hour, until the four canoes were brought around by some of the savages to our station. the whole of our party then getting into one of them, we were paddled along the edge of the reef before mentioned, and of another still farther out, where we saw a far greater quantity of beche de mer than the oldest seamen among us had ever seen in those groups of the lower latitudes most celebrated for this article of commerce. We stayed near these reefs only long enough to satisfy ourselves that we could easily load a dozen vessels with the animal if necessary, when we were taken alongside the schooner, and parted with Too-wit, after obtaining from him a promise that he would bring us, in the course of twenty-four hours, as many of the canvass-back ducks and Gallipago tortoises as his canoes would hold. In the whole of this adventure we saw nothing in the demeanour of the natives calculated to create suspicion, with the single exception of the systematic manner in which their party was strengthened during our route from the schooner to the village.
Chapter XX
The chief was as good as his word, and we were soon plentifully supplied with fresh provisions. We found the tortoises as fine as we had ever seen, and the ducks surpassed our best species of wild fowl, being exceedingly tender, juicy, and well-flavoured. Besides these, the savages brought us, upon our making them comprehend our wishes, a vast quantity of brown celery and scurvy grass, with a canoe-load of fresh fish and some dried. The celery was a treat indeed, and the scurvy grass proved of incalculable benefit in restoring those of our men who had shown symptoms of disease. In a very short time we had not a single person on the sick-list. We had also plenty of other kinds of fresh provisions, among which may be mentioned a species of shellfish resembling the mussel in shape, but with the taste of an oyster. Shrimps, too, and prawns were abundant, and albatross and other birds' eggs with dark shells. We took in, too, a plentiful stock of the flesh of the hog which I have mentioned before. Most of the men found it a palpatable food, but I thought it fishy and otherwise disagreeable. In return for these good things we presented the natives with blue beads, brass trinkets, nails, knives, and pieces of red cloth, they being fully delighted in the exchange. We established a regular market on shore, just under the guns of the schooner, where our barterings were carried on with every appearance of good faith, and a degree of order which their conduct at the village of Klock-klock had not led us to expect from the savages.
Matters went on thus very amicably for several days, during which parties of the natives were frequently on board the schooner, and parties of our men frequently on shore, making long excursions into the interior, and receiving no molestation whatever. Finding the ease with which the vessel might be loaded with beche de mer, owing to the friendly disposition of the islanders, and the readiness with which they would render us assistance in collecting it, Captain Guy resolved to enter into negotiations with Too-wit for the erection of suitable houses in which to cure the article, and for the services of himself and tribe in gathering as much as possible, while he himself took advantage of the fine weather to prosecute his voyage to the southward. Upon mentioning this project to the chief he seemed very willing to enter into an agreement. A bargain was accordingly struck, perfectly satisfactory to both parties, by which it was arranged that, after making the necessary preparations, such as laying off the proper grounds, erecting a portion of the buildings, and doing some other work in which the whole of our crew would be required, the schooner should proceed on her route, leaving three of her men on the island to superintend the fulfilment of the project, and instruct the natives in drying the beche de mer. In regard to terms, these were made to depend upon the exertions of the savages in our absence. They were to receive a stipulated quantity of blue beads, knives, red cloth, and so forth, for every certain number of piculs of the beche de mer which should be ready on our return.
A description of the nature of this important article of commerce, and the method of preparing it, may prove of some interest to my readers, and I can find no more suitable place than this for introducing an account of it. The following comprehensive notice of the substance is taken from a modern history of a voyage to the South Seas.
"It is that mollusca from the Indian Seas which is known to commerce by the French name bouche de mer (a nice morsel from the sea). If I am not much mistaken, the celebrated Cuvier calls it gasteropeda pulmonifera. It is abundantly gathered in the coasts of the Pacific islands, and gathered especially for the Chinese market, where it commands a great price, perhaps as much as their much-talked-of edible birds' nests, which are properly made up of the gelatinous matter picked up by a species of swallow from the body of these molluscae. They have no shell, no legs, nor any prominent part, except an absorbing and an excretory, opposite organs; but, by their elastic wings, like caterpillars or worms, they creep in shallow waters, in which, when low, they can be seen by a kind of swallow, the sharp bill of which, inserted in the soft animal, draws a gummy and filamentous substance, which, by drying, can be wrought into the solid walls of their nest. Hence the name of gasteropeda pulmonifera.
"This mollusca is oblong, and of different sizes, from three to eighteen inches in length; and I have seen a few that were not less than two feet long. They were nearly round, a little flattish on one side, which lies next to the bottom of the sea; and they are from one to eight inches thick. They crawl up into shallow water at particular seasons of the year, probably for the purpose of gendering, as we often find them in pairs. It is when the sun has the most power on the water, rendering it tepid, that they approach the shore; and they often go up into places so shallow that, on the tide's receding, they are left dry, exposed to the beat of the sun. But they do not bring forth their young in shallow water, as we never see any of their progeny, and full-grown ones are always observed coming in from deep water. They feed principally on that class of zoophytes which produce the coral.
"The beche de mer is generally taken in three or four feet of water; after which they are brought on shore, and split at one end with a knife, the incision being one inch or more, according to the size of the mollusca. Through this opening the entrails are forced out by pressure, and they are much like those of any other small tenant of the deep. The article is then washed, and afterward boiled to a certain degree, which must not be too much or too little. They are then buried in the ground for four hours, then boiled again for a short time, after which they are dried, either by the fire or the sun. Those cured by the sun are worth the most; but where one picul (133 1/3 lbs.) can be cured that way, I can cure thirty piculs by the fire. When once properly cured, they can be kept in a dry place for two or three years without any risk; but they should be examined once in every few months, say four times a year, to see if any dampness is likely to affect them.
"The Chinese, as before stated, consider beche de mer a very great luxury, believing that it wonderfully strengthens and nourishes the system, and renews the exhausted system of the immoderate voluptuary. The first quality commands a high price in Canton, being worth ninety dollars a picul; the second quality, seventy-five dollars; the third, fifty dollars; the fourth, thirty dollars; the fifth, twenty dollars; the sixth, twelve dollars; the seventh, eight dollars; and the eighth, four dollars; small cargoes, however, will often bring more in Manilla, Singapore, and Batavia."
An agreement having been thus entered into, we proceeded immediately to land everything necessary for preparing the buildings and clearing the ground. A large flat space near the eastern shore of the bay was selected, where there was plenty of both wood and water, and within a convenient distance of the principal reefs on which the beche de mer was to be procured. We now all set to work in good earnest, and soon, to the great astonishment of the savages, had felled a sufficient number of trees for our purpose, getting them quickly in order for the framework of the houses, which in two or three days were so far under way that we could safely trust the rest of the work to the three men whom we intended to leave behind. These I believe), who volunteered their services in this respect.
By the last of the month we had everything in readiness for departure. We had agreed, however, to pay a formal visit of leave-taking to the village, and Too-wit insisted so pertinaciously upon our keeping the promise that we did not think it advisable to run the risk of offending him by a final refusal. I believe that not one of us had at this time the slightest suspicion of the good faith of the savages. They had uniformly behaved with the greatest decorum, aiding us with alacrity in our work, offering us their commodities, frequently without price, and never, in any instance, pilfering a single article, although the high value they set upon the goods we had with us was evident by the extravagant demonstrations of joy always manifested upon our making them a present. The women especially were most obliging in every respect, and, upon the whole, we should have been the most suspicious of human beings had we entertained a single thought of perfidy on the part of a people who treated us so well. A very short while sufficed to prove that this apparent kindness of disposition was only the result of a deeply laid plan for our destruction, and that the islanders for whom we entertained such inordinate feelings of esteem, were among the most barbarous, subtle, and bloodthirsty wretches that ever contaminated the face of the globe.
It was on the first of February that we went on shore for the purpose of visiting the village. Although, as said before, we entertained not the slightest suspicion, still no proper precaution was neglected. Six men were left in the schooner, with instructions to permit none of the savages to approach the vessel during our absence, under any pretense whatever, and to remain constantly on deck. The boarding-nettings were up, the guns double-shotted with grape and canister, and the swivels loaded with canisters of musket-balls. She lay, with her anchor apeak, about a mile from the shore, and no canoe could approach her in any direction without being distinctly seen and exposed to the full fire of our swivels immediately.
The six men being left on board, our shore-party consisted of thirty-two persons in all. We were armed to the teeth, having with us muskets, pistols, and cutlasses; besides, each had a long kind of seaman's knife, somewhat resembling the bowie knife now so much used throughout our western and southern country. A hundred of the black skin warriors met us at the landing for the purpose of accompanying us on our way. We noticed, however, with some surprise, that they were now entirely without arms; and, upon questioning Too-wit in relation to this circumstance, he merely answered that Mattee non we pa pa si--meaning that there was no need of arms where all were brothers. We took this in good part, and proceeded.
We had passed the spring and rivulet of which I before spoke, and were now entering upon a narrow gorge leading through the chain of soapstone hills among which the village was situated. This gorge was very rocky and uneven, so much so that it was with no little difficulty we scrambled through it on our first visit to Klock-klock. The whole length of the ravine might have been a mile and a half, or probably two miles. It wound in every possible direction through the hills (having apparently formed, at some remote period, the bed of a torrent), in no instance proceeding more than twenty yards without an abrupt turn. The sides of this dell would have averaged, I am sure, seventy or eighty feet in perpendicular altitude throughout the whole of their extent, and in some portions they arose to an astonishing height, overshadowing the pass so completely that but little of the light of day could penetrate. The general width was about forty feet, and occasionally it diminished so as not to allow the passage of more than five or six persons abreast. In short, there could be no place in the world better adapted for the consummation of an ambuscade, and it was no more than natural that we should look carefully to our arms as we entered upon it. When I now think of our egregious folly, the chief subject of astonishment seems to be, that we should have ever ventured, under any circumstances, so completely into the power of unknown savages as to permit them to march both before and behind us in our progress through this ravine. Yet such was the order we blindly took up, trusting foolishly to the force of our party, the unarmed condition of Too-wit and his men, the certain efficacy of our firearms (whose effect was yet a secret to the natives), and, more than all, to the long-sustained pretension of friendship kept up by these infamous wretches. Five or six of them went on before, as if to lead the way, ostentatiously busying themselves in removing the larger stones and rubbish from the path. Next came our own party. We walked closely together, taking care only to prevent separation. Behind followed the main body of the savages, observing unusual order and decorum.
Dirk Peters, a man named Wilson Allen, and myself were on the right of our companions, examining, as we went along, the singular stratification of the precipice which overhung us. A fissure in the soft rock attracted our attention. It was about wide enough for one person to enter without squeezing, and extended back into the hill some eighteen or twenty feet in a straight course, sloping afterward to the left. The height of the opening, is far as we could see into it from the main gorge, was perhaps sixty or seventy feet. There were one or two stunted shrubs growing from the crevices, bearing a species of filbert which I felt some curiosity to examine, and pushed in briskly for that purpose, gathering five or six of the nuts at a grasp, and then hastily retreating. As I turned, I found that Peters and Allen had followed me. I desired them to go back, as there was not room for two persons to pass, saying they should have some of my nuts. They accordingly turned, and were scrambling back, Allen being close to the mouth of the fissure, when I was suddenly aware of a concussion resembling nothing I had ever before experienced, and which impressed me with a vague conception, if indeed I then thought of anything, that the whole foundations of the solid globe were suddenly rent asunder, and that the day of universal dissolution was at hand. Chapter XXI
As soon as I could collect my scattered senses, I found myself nearly suffocated, and grovelling in utter darkness among a quantity of loose earth, which was also falling upon me heavily in every direction, threatening to bury me entirely. Horribly alarmed at this idea, I struggled to gain my feet, and at last succeeded. I then remained motionless for some moments, endeavouring to conceive what had happened to me, and where I was. Presently I heard a deep groan just at my ear, and afterward the smothered voice of Peters calling to me for aid in the name of God. I scrambled one or two paces forward, when I fell directly over the head and shoulders of my companion, who, I soon discovered, was buried in a loose mass of earth as far as his middle, and struggling desperately to free himself from the pressure. I tore the dirt from around him with all the energy I could command, and at length succeeded in getting him out.
As soon as we sufficiently recovered from our fright and surprise to be capable of conversing rationally, we both came to the conclusion that the walls of the fissure in which we had ventured had, by some convulsion of nature, or probably from their own weight, caved in overhead, and that we were consequently lost for ever, being thus entombed alive. For a long time we gave up supinely to the most intense agony and despair, such as cannot be adequately imagined by those who have never been in a similar position. I firmly believed that no incident ever occurring in the course of human events is more adapted to inspire the supremeness of mental and bodily distress than a case like our own, of living inhumation. The blackness of darkness which envelops the victim, the terrific oppression of lungs, the stifling fumes from the damp earth, unite with the ghastly considerations that we are beyond the remotest confines of hope, and that such is the allotted portion of the dead, to carry into the human heart a degree of appalling awe and horror not to be tolerated- never to be conceived.
At length Peters proposed that we should endeavour to ascertain precisely the extent of our calamity, and grope about our prison; it being barely possible, he observed, that some opening might yet be left us for escape. I caught eagerly at this hope, and, arousing myself to exertion, attempted to force my way through the loose earth. Hardly had I advanced a single step before a glimmer of light became perceptible, enough to convince me that, at all events, we should not immediately perish for want of air. We now took some degree of heart, and encouraged each other to hope for the best. Having scrambled over a bank of rubbish which impeded our farther progress in the direction of the light, we found less difficulty in advancing and also experienced some relief from the excessive oppression of lungs which had tormented us. Presently we were enabled to obtain a glimpse of the objects around, and discovered that we were near the extremity of the straight portion of the fissure, where it made a turn to the left. A few struggles more, and we reached the bend, when to our inexpressible joy, there appeared a long seam or crack extending upward a vast distance, generally at an angle of about forty-five degrees, although sometimes much more precipitous. We could not see through the whole extent of this opening; but, as a good deal of light came down it, we had little doubt of finding at the top of it (if we could by any means reach the top) a clear passage into the open air.
I now called to mind that three of us had entered the fissure from the main gorge, and that our companion, Allen, was still missing; we determined at once to retrace our steps and look for him. After a long search, and much danger from the farther caving in of the earth above us, Peters at length cried out to me that he had hold of our companion's foot, and that his whole body was deeply buried beneath the rubbish beyond the possibility of extricating him. I soon found that what he said was too true, and that, of course, life had been long extinct. With sorrowful hearts, therefore, we left the corpse to its fate, and again made our way to the bend.
The breadth of the seam was barely sufficient to admit us, and, after one or two ineffectual efforts at getting up, we began once more to despair. I have before said that the chain of hills through which ran the main gorge was composed of a species of soft rock resembling soap. stone. The sides of the cleft we were now attempting to ascend were of the same material, and so excessively slippery, being wet, that we could get but little foothold upon them even in their least precipitous parts; in some places, where the ascent was nearly perpendicular, the difficulty was, of course, much aggravated; and, indeed, for some time we thought insurmountable. We took courage, however, from despair, and what, by dint of cutting steps in the soft stone with our bowie knives, and swinging at the risk of our lives, to small projecting points of a harder species of slaty rock which now and then protruded from the general mass, we at length reached a natural platform, from which was perceptible a patch of blue sky, at the extremity of a thickly-wooded ravine. Looking back now, with somewhat more leisure, at the passage through which we had thus far proceeded, we clearly saw from the appearance of its sides, that it was of late formation, and we concluded that the concussion, whatever it was, which had so unexpectedly overwhelmed us, had also, at the same moment, laid open this path for escape. Being quite exhausted with exertion, and indeed, so weak that we were scarcely able to stand or articulate, Peters now proposed that we should endeavour to bring our companions to the rescue by firing the pistols which still remained in our girdles- the muskets as well as cutlasses had been lost among the loose earth at the bottom of the chasm. Subsequent events proved that, had we fired, we should have sorely repented it, but luckily a half suspicion of foul play had by this time arisen in my mind, and we forbore to let the savages know of our whereabouts.
After having reposed for about an hour, we pushed on slowly up the ravine, and had gone no great way before we heard a succession of tremendous yells. At length we reached what might be called the surface of the ground; for our path hitherto, since leaving the platform, had lain beneath an archway of high rock and foliage, at a vast distance overhead. With great caution we stole to a narrow opening, through which we had a clear sight of the surrounding country, when the whole dreadful secret of the concussion broke upon us in one moment and at one view.
The spot from which we looked was not far from the summit of the highest peak in the range of the soapstone hills. The gorge in which our party of thirty-two had entered ran within fifty feet to the left of us. But, for at least one hundred yards, the channel or bed of this gorge was entirely filled up with the chaotic ruins of more than a million tons of earth and stone that had been artificially tumbled within it. The means by which the vast mass had been precipitated were not more simple than evident, for sure traces of the murderous work were yet remaining. In several spots along the top of the eastern side of the gorge (we were now on the western) might be seen stakes of wood driven into the earth. In these spots the earth had not given way, but throughout the whole extent of the face of the precipice from which the mass had fallen, it was clear, from marks left in the soil resembling those made by the drill of the rock blaster, that stakes similar to those we saw standing had been inserted, at not more than a yard apart, for the length of perhaps three hundred feet, and ranging at about ten feet back from the edge of the gulf. Strong cords of grape vine were attached to the stakes still remaining on the hill, and it was evident that such cords had also been attached to each of the other stakes. I have already spoken of the singular stratification of these soapstone hills; and the description just given of the narrow and deep fissure through which we effected our escape from inhumation will afford a further conception of its nature. This was such that almost every natural convulsion would be sure to split the soil into perpendicular layers or ridges running parallel with one another, and a very moderate exertion of art would be sufficient for effecting the same purpose. Of this stratification the savages had availed themselves to accomplish their treacherous ends. There can be no doubt that, by the continuous line of stakes, a partial rupture of the soil had been brought about probably to the depth of one or two feet, when by means of a savage pulling at the end of each of the cords (these cords being attached to the tops of the stakes, and extending back from the edge of the cliff), a vast leverage power was obtained, capable of hurling the whole face of the hill, upon a given signal, into the bosom of the abyss below. The fate of our poor companions was no longer a matter of uncertainty. We alone had escaped from the tempest of that overwhelming destruction. We were the only living white men upon the island.
Chapter XXII
Our situation, as it now appeared, was scarcely less dreadful than when we had conceived ourselves entombed forever. We saw before us no prospect but that of being put to death by the savages, or of dragging out a miserable existence in captivity among them. We might, to be sure, conceal ourselves for a time from their observation among the fastnesses of the hills, and, as a final resort, in the chasm from which we had just issued; but we must either perish in the long polar winter through cold and famine, or be ultimately discovered in our efforts to obtain relief.
The whole country around us seemed to be swarming with savages, crowds of whom, we now perceived, had come over from the islands to the southward on flat rafts, doubtless with a view of lending their aid in the capture and plunder of the Jane. The vessel still lay calmly at anchor in the bay, those on board being apparently quite unconscious of any danger awaiting them. How we longed at that moment to be with them! either to aid in effecting their escape, or to perish with them in attempting a defence. We saw no chance even of warning them of their danger without bringing immediate destruction upon our own heads, with but a remote hope of benefit to them. A pistol fired might suffice to apprise them that something wrong had occurred; but the report could not possibly inform them that their only prospect of safety lay in getting out of the harbour forthwith- nor tell them no principles of honour now bound them to remain, that their companions were no longer among the living. Upon hearing the discharge they could not be more thoroughly prepared to meet the foe, who were now getting ready to attack, than they already were, and always had been. No good, therefore, and infinite harm, would result from our firing, and after mature deliberation, we forbore.
Our next thought was to attempt to rush toward the vessel, to seize one of the four canoes which lay at the head of the bay, and endeavour to force a passage on board. But the utter impossibility of succeeding in this desperate task soon became evident. The country, as I said before, was literally swarming with the natives, skulking among the bushes and recesses of the hills, so as not to be observed from the schooner. In our immediate vicinity especially, and blockading the sole path by which we could hope to attain the shore at the proper point were stationed the whole party of the black skin warriors, with Too-wit at their head, and apparently only waiting for some re-enforcement to commence his onset upon the Jane. The canoes, too, which lay at the head of the bay, were manned with savages, unarmed, it is true, but who undoubtedly had arms within reach. We were forced, therefore, however unwillingly, to remain in our place of concealment, mere spectators of the conflict which presently ensued.
In about half an hour we saw some sixty or seventy rafts, or flatboats, with outriggers, filled with savages, and coming round the southern bight of the harbor. They appeared to have no arms except short clubs, and stones which lay in the bottom of the rafts. Immediately afterward another detachment, still larger, appeared in an opposite direction, and with similar weapons. The four canoes, too, were now quickly filled with natives, starting up from the bushes at the head of the bay, and put off swiftly to join the other parties. Thus, in less time than I have taken to tell it, and as if by magic, the Jane saw herself surrounded by an immense multitude of desperadoes evidently bent upon capturing her at all hazards.
That they would succeed in so doing could not be doubted for an instant. The six men left in the vessel, however resolutely they might engage in her defence, were altogether unequal to the proper management of the guns, or in any manner to sustain a contest at such odds. I could hardly imagine that they would make resistance at all, but in this was deceived; for presently I saw them get springs upon the cable, and bring the vessel's starboard broadside to bear upon the canoes, which by this time were within pistol range, the rafts being nearly a quarter of a mile to windward. Owing to some cause unknown, but most probably to the agitation of our poor friends at seeing themselves in so hopeless a situation, the discharge was an entire failure. Not a canoe was hit or a single savage injured, the shots striking short and ricocheting over their heads. The only effect produced upon them was astonishment at the unexpected report and smoke, which was so excessive that for some moments I almost thought they would abandon their design entirely, and return to the shore. And this they would most likely have done had our men followed up their broadside by a discharge of small arms, in which, as the canoes were now so near at hand, they could not have failed in doing some execution, sufficient, at least, to deter this party from a farther advance, until they could have given the rafts also a broadside. But, in place of this, they left the canoe party to recover from their panic, and, by looking about them, to see that no injury had been sustained, while they flew to the larboard to get ready for the rafts.
The discharge to larboard produced the most terrible effect. The star and double-headed shot of the large guns cut seven or eight of the rafts completely asunder, and killed, perhaps, thirty or forty of the savages outright, while a hundred of them, at least, were thrown into the water, the most of them dreadfully wounded. The remainder, frightened out of their senses, commenced at once a precipitate retreat, not even waiting to pick up their maimed companions, who were swimming about in every direction, screaming and yelling for aid. This great success, however, came too late for the salvation of our devoted people. The canoe party were already on board the schooner to the number of more than a hundred and fifty, the most of them having succeeded in scrambling up the chains and over the boarding-netting even before the matches had been applied to the larboard guns. Nothing now could withstand their brute rage. Our men were borne down at once, overwhelmed, trodden under foot, and absolutely torn to pieces in an instant.
Seeing this, the savages on the rafts got the better of their fears, and came up in shoals to the plunder. In five minutes the Jane was a pitiable scene indeed of havoc and tumultuous outrage. The decks were split open and ripped up; the cordage, sails, and everything movable on deck demolished as if by magic, while, by dint of pushing at the stern, towing with the canoes, and hauling at the sides, as they swam in thousands around the vessel, the wretches finally forced her on shore (the cable having been slipped), and delivered her over to the good offices of Too-wit, who, during the whole of the engagement, had maintained, like a skilful general, his post of security and reconnaissance among the hills, but, now that the victory was completed to his satisfaction, condescended to scamper down with his warriors of the black skin, and become a partaker in the spoils.
Too-wit's descent left us at liberty to quit our hiding place and reconnoitre the hill in the vicinity of the chasm. At about fifty yards from the mouth of it we saw a small spring of water, at which we slaked the burning thirst that now consumed us. Not far from the spring we discovered several of the filbert-bushes which I mentioned before. Upon tasting the nuts we found them palatable, and very nearly resembling in flavour the common English filbert. We collected our hats full immediately, deposited them within the ravine, and returned for more. While we were busily employed in gathering these, a rustling in the bushes alarmed us, and we were upon the point of stealing back to our covert, when a large black bird of the bittern species strugglingly and slowly arose above the shrubs. I was so much startled that I could do nothing, but Peters had sufficient presence of mind to run up to it before it could make its escape, and seize it by the neck. Its struggles and screams were tremendous, and we had thoughts of letting it go, lest the noise should alarm some of the savages who might be still lurking in the neighbourhood. A stab with a bowie knife, however, at length brought it to the ground, and we dragged it into the ravine, congratulating ourselves that, at all events, we had thus obtained a supply of food enough to last us for a week.
We now went out again to look about us, and ventured a considerable distance down the southern declivity of the hill, but met with nothing else which could serve us for food. We therefore collected a quantity of dry wood and returned, seeing one or two large parties of the natives on their way to the village, laden with the plunder of the vessel, and who, we were apprehensive, might discover us in passing beneath the hill.
Our next care was to render our place of concealment as secure as possible, and with this object, we arranged some brushwood over the aperture which I have before spoken of as the one through which we saw the patch of blue sky, on reaching the platform from the interior of the chasm. We left only a very small opening just wide enough to admit of our seeing the, bay, without the risk of being discovered from below. Having done this, we congratulated ourselves upon the security of the position; for we were now completely excluded from observation, as long as we chose to remain within the ravine itself, and not venture out upon the hill, We could perceive no traces of the savages having ever been within this hollow; but, indeed, when we came to reflect upon the probability that the fissure through which we attained it had been only just now created by the fall of the cliff opposite, and that no other way of attaining it could be perceived, we were not so much rejoiced at the thought of being secure from molestation as fearful lest there should be absolutely no means left us for descent. We resolved to explore the summit of the hill thoroughly, when a good opportunity should offer. In the meantime we watched the motions of the savages through our loophole.
They had already made a complete wreck of the vessel, and were now preparing to set her on fire. In a little while we saw the smoke ascending in huge volumes from her main hatchway, and, shortly afterward, a dense mass of flame burst up from the forecastle. The rigging, masts and what remained of the sails caught immediately, and the fire spread rapidly along the decks. Still a great many of the savages retained their stations about her, hammering with large stones, axes, and cannon balls at the bolts and other iron and copper work. On the beach, and in canoes and rafts, there were not less, altogether, in the immediate vicinity of the schooner, than ten thousand natives, besides the shoals of them who, laden with booty, were making their way inland and over to the neighbouring islands. We now anticipated a catastrophe, and were not disappointed. First of all there came a smart shock (which we felt as distinctly where we were as if we had been slightly galvanized), but unattended with any visible signs of an explosion. The savages were evidently startled, and paused for an instant from their labours and yellings. They were upon the point of recommencing, when suddenly a mass of smoke puffed up from the decks, resembling a black and heavy thundercloud- then, as if from its bowels, arose a tall stream of vivid fire to the height, apparently, of a quarter of a mile- then there came a sudden circular expansion of the flame- then the whole atmosphere was magically crowded, in a single instant, with a wild chaos of wood, and metal, and human limbs-and, lastly, came the concussion in its fullest fury, which hurled us impetuously from our feet, while the hills echoed and re-echoed the tumult, and a dense shower of the minutest fragments of the ruins tumbled headlong in every direction around us.
The havoc among the savages far exceeded our utmost expectation, and they had now, indeed, reaped the full and perfect fruits of their treachery. Perhaps a thousand perished by the explosion, while at least an equal number were desperately mangled. The whole surface of the bay was literally strewn with the struggling and drowning wretches, and on shore matters were even worse. They seemed utterly appalled by the suddenness and completeness of their discomfiture, and made no efforts at assisting one another. At length we observed a total change in their demeanour. From absolute stupor, they appeared to be, all at once, aroused to the highest pitch of excitement, and rushed wildly about, going to and from a certain point on the beach, with the strangest expressions of mingled horror, rage, and intense curiosity depicted on their countenances, and shouting, at the top of their voices, "Tekeli-li! Tekeli-li!"
Presently we saw a large body go off into the hills, whence they returned in a short time, carrying stakes of wood. These they brought to the station where the crowd was the thickest, which now separated so as to afford us a view of the object of all this excitement. We perceived something white lying upon the ground, but could not immediately make out what it was. At length we saw that it was the carcass of the strange animal with the scarlet teeth and claws which the schooner had picked up at sea on the eighteenth of January. Captain Guy had had the body preserved for the purpose of stuffing the skin and taking it to England. I remember he had given some directions about it just before our making the island, and it had been brought into the cabin and stowed away in one of the lockers. It had now been thrown on shore by the explosion; but why it had occasioned so much concern among the savages was more than we could comprehend. Although they crowded around the carcass at a little distance, none of them seemed willing to approach it closely. By-and-by the men with the stakes drove them in a circle around it, and no sooner was this arrangement completed, than the whole of the vast assemblage rushed into the interior of the island, with loud screams of "Tekeli-li! Tekeli-li!"
Chapter XXIII
During the six or seven days immediately following we remained in our hiding-place upon the hill, going out only occasionally, and then with the greatest precaution, for water and filberts. We had made a kind of penthouse on the platform, furnishing it with a bed of dry leaves, and placing in it three large flat stones, which served us for both fireplace and table. We kindled a fire without difficulty by rubbing two pieces of dry wood together, the one soft, the other hard. The bird we had taken in such good season proved excellent eating, although somewhat tough. It was not an oceanic fowl, but a species of bittern, with jet black and grizzly plumage, and diminutive wings in proportion to its bulk. We afterward saw three of the same kind in the vicinity of the ravine, apparently seeking for the one we had captured; but, as they never alighted, we had no opportunity of catching them.
As long as this fowl lasted we suffered nothing from our situation, but it was now entirely consumed, and it became absolutely necessary that we should look out for provision. The filberts would not satisfy the cravings of hunger, afflicting us, too, with severe gripings of the bowels, and, if freely indulged in, with violent headache. We had seen several large tortoises near the seashore to the eastward of the hill, and perceived they might be easily taken, if we could get at them without the observation of the natives. It was resolved, therefore, to make an attempt at descending.
We commenced by going down the southern declivity, which seemed to offer the fewest difficulties, but had not proceeded a hundred yards before (as we had anticipated from appearances on the hilltop) our progress was entirely arrested by a branch of the gorge in which our companions had perished. We now passed along the edge of this for about a quarter of a mile, when we were again stopped by a precipice of immense depth, and, not being able to make our way along the brink of it, we were forced to retrace our steps by the main ravine.
We now pushed over to the eastward, but with precisely similar fortune. After an hour's scramble, at the risk of breaking our necks, we discovered that we had merely descended into a vast pit of black granite, with fine dust at the bottom, and whence the only egress was by the rugged path in which we had come down. Toiling again up this path, we now tried the northern edge of the hill. Here we were obliged to use the greatest possible caution in our manoeuvres, as the least indiscretion would expose us to the full view of the savages in the village. We crawled along, therefore, on our hands and knees, and, occasionally, were even forced to throw ourselves at full length, dragging our bodies along by means of the shrubbery. In this careful manner we had proceeded but a little way, when we arrived at a chasm far deeper than any we had yet seen, and leading directly into the main gorge. Thus our fears were fully confirmed, and we found ourselves cut off entirely from access to the world below. Thoroughly exhausted by our exertions, we made the best of our way back to the platform, and throwing ourselves upon the bed of leaves, slept sweetly and soundly for some hours.
For several days after this fruitless search we were occupied in exploring every part of the summit of the hill, in order to inform ourselves of its actual resources. We found that it would afford us no food, with the exception of the unwholesome filberts, and a rank species of scurvy grass, which grew in a little patch of not more than four rods square, and would be soon exhausted. On the fifteenth of February, as near as I can remember, there was not a blade of this left, and the nuts were growing scarce; our situation, therefore, could hardly be more lamentable. [This day was rendered remarkable by our observing in the south several huge wreaths of the grayish vapour I have spoken of. (Poe's note.)] On the sixteenth we again went round the walls of our prison, in hope of finding some avenue of escape; but to no purpose. We also descended the chasm in which we had been overwhelmed, with the faint expectation of discovering, through this channel, some opening to the main ravine. Here, too, we were disappointed, although we found and brought up with us a musket.
On the seventeenth we set out with the determination of examining more thoroughly the chasm of black granite into which we had made our way in the first search. We remembered that one of the fissures in the sides of this pit had been but partially looked into, and we were anxious to explore it, although with no expectation of discovering here any opening.
We found no great difficulty in reaching the bottom of the hollow as before, and were now sufficiently calm to survey it with some attention. It was, indeed, one of the most singular-looking places imaginable, and we could scarcely bring ourselves to believe it altogether the work of nature. The pit, from its eastern to its western extremity, was about five hundred yards in length, when all its windings were threaded; the distance from east to west in a straight line not being more (I should suppose, having no means of accurate examination) than forty or fifty yards. Upon first descending into the chasm, that is to say, for a hundred feet downward from the summit of the hill, the sides of the abyss bore little resemblance to each other, and, apparently, had at no time been connected, the one surface being of the soapstone, and the other of marl, granulated with some metallic matter. The average breadth or interval between the two cliffs was probably here sixty feet, but there seemed to be no regularity of formation. Passing down, however, beyond the limit spoken of, the interval rapidly contracted, and the sides began to run parallel, although, for some distance farther, they were still dissimilar in their material and form of surface. Upon arriving within fifty feet of the bottom, a perfect regularity commenced. The sides were now entirely uniform in substance, in colour, and in lateral direction, the material being a very black and shining granite, and the distance between the two sides, at all points facing each other, exactly twenty yards. The precise formation of the chasm will be best understood by means of a delineation taken upon the spot; for I had luckily with me a pocketbook and pencil, which I preserved with great care through a long series of subsequent adventure, and to which I am indebted for memoranda of many subjects which would otherwise have been crowded from my remembrance.
This figure (see fig. 1) gives the general outlines of the chasm, without the minor cavities in the sides, of which there were several, each cavity having a corresponding protuberance opposite. The bottom of the gulf was covered to the depth of three or four inches with a powder almost impalpable, beneath which we found a continuation of the black granite. To the right, at the lower extremity, will be noticed the appearance of a small opening; this is the fissure alluded to above, and to examine which more minutely than before was the object of our second visit. We now pushed into it with vigor, cutting away a quantity of brambles which impeded us, and removing a vast heap of sharp flints somewhat resembling arrowheads in shape. We were encouraged to persevere, however, by perceiving some little light proceeding from the farther end. We at length squeezed our way for about thirty feet, and found that the aperture was a low and regularly formed arch, having a bottom of the same impalpable powder as that in the main chasm. A strong light now broke upon us, and, turning a short bend, we found ourselves in another lofty chamber, similar to the one we had left in every respect but longitudinal form. Its general figure is here given. (See fig. 2.)
The total length of this chasm, commencing at the opening a and proceeding round the curve b to the extremity d, is five hundred and fifty yards. At c we discovered a small aperture similar to the one through which we had issued from the other chasm, and this was choked up in the same manner with brambles and a quantity of the white arrowhead flints. We forced our way through it, finding it about forty feet long, and emerged into a third chasm. This, too, was precisely like the first, except in its longitudinal shape, which was thus. (See fig. 3.)
FIG. 1
FIG. 2
FIG. 3
FIG. 5
We found the entire length of the third chasm three hundred and twenty yards. At the point a was an opening about six feet wide, and extending fifteen feet into the rock, where it terminated in a bed of marl, there being no other chasm beyond, as we had expected. We were about leaving this fissure, into which very little light was admitted, when Peters called my attention to a range of singular-looking indentures in the surface of the marl forming the termination of the cul-de-sac. With a very slight exertion of the imagination, the left, or most northern of these indentures might have been taken for the intentional, although rude, representation of a human figure standing erect, with outstretched arm. The rest of them bore also some little resemblance to alphabetical characters, and Peters was willing, at all events, to adopt the idle opinion that they were really such. I convinced him of his error, finally, by directing his attention to the floor of the fissure, where, among the powder, we picked up, piece by piece, several large flakes of the marl, which had evidently been broken off by some convulsion from the surface where the indentures were found, and which had projecting points exactly fitting the indentures; thus proving them to have been the work of nature. Fig. 4 presents an accurate copy of the whole.
FIG. 4
After satisfying ourselves that these singular caverns afforded us no means of escape from our prison, we made our way back, dejected and dispirited, to the summit of the hill. Nothing worth mentioning occurred during the next twenty-four hours, except that, in examining the ground to the eastward of the third chasm, we found two triangular holes of great depth, and also with black granite sides. Into these holes we did not think it worth while to attempt descending, as they had the appearance of mere natural wells, without outlet. They were each about twenty yards in circumference, and their shape, as well as relative position in regard to the third chasm, is shown in figure 5. Chapter XXIV
On the twentieth of the month, finding it altogether impossible to subsist any longer upon the filberts, the use of which occasioned us the most excruciating torment, we resolved to make a desperate attempt at descending the southern declivity of the hill. The face of the precipice was here of the softest species of soapstone, although nearly perpendicular throughout its whole extent (a depth of a hundred and fifty feet at the least), and in many places even overarching. After long search we discovered a narrow ledge about twenty feet below the brink of the gulf; upon this Peters contrived to leap, with what assistance I could render him by means of our pocket-handkerchiefs tied together. With somewhat more difficulty I also got down; and we then saw the possibility of descending the whole way by the process in which we had clambered up from the chasm when we had been buried by the fall of the hill- that is, by cutting steps in the face of the soapstone with our knives. The extreme hazard of the attempt can scarcely be conceived; but, as there was no other resource, we determined to undertake it.
Upon the ledge where we stood there grew some filbert bushes; and to one of these we made fast an end of our rope of handkerchiefs. The other end being tied round Peters' waist, I lowered him down over the edge of the precipice until the handkerchiefs were stretched tight. He now proceeded to dig a deep hole in the soapstone (as far in as eight or ten inches), sloping away the rock above to the height of a foot, or thereabout, so as to allow of his driving, with the butt of a pistol, a tolerably strong peg into the levelled surface. I then drew him up for about four feet when he made a hole similar to the one below, driving in a peg as before and having thus a resting place for both feet and hands. I now unfastened the handkerchiefs from the bush, throwing him the end, which he tied to the peg in the uppermost hole, letting himself down gently to a station about three feet lower than he had yet been- that is, to the full extent of the handkerchiefs. Here he dug another hole, and drove another peg. He then drew himself up, so as to rest his feet in the hole just cut, taking hold with his hands upon the peg in the one above. It was now necessary to untie the handkerchiefs from the topmost peg, with the view of fastening them to the second; and here he found that an error had been committed in cutting the holes at so great a distance apart. However, after one or two unsuccessful and dangerous attempts at reaching the knot (having to hold on with his left hand while he laboured to undo the fastening with his right), he at length cut the string, leaving six inches of it affixed to the peg. Tying the handkerchiefs now to the second peg, he descended to a station below the third, taking care not to go too far down. By these means (means which I should never have conceived of myself, and for which we were indebted altogether to Peters' ingenuity and resolution) my companion finally succeeded, with the occasional aid of projections in the cliff, in reaching the bottom without accident.
It was some time before I could summon sufficient resolution to follow him; but I did at length attempt it. Peters had taken off his shirt before descending, and this, with my own, formed the rope necessary for the adventure. After throwing down the musket found in the chasm, I fastened this rope to the bushes, and let myself down rapidly, striving, by the vigour of my movements, to banish the trepidation which I could overcome in no other manner. This answered sufficiently well for the first four or five steps; but presently I found my imagination growing terribly excited by thoughts of the vast depths yet to be descended, and the precarious nature of the pegs and soapstone holes which were my only support. It was in vain I endeavoured to banish these reflections, and to keep my eyes steadily bent upon the flat surface of the cliff before me. The more earnestly I struggled not to think, the more intensely vivid became my conceptions, and the more horribly distinct. At length arrived that crisis of fancy, so fearful in all similar cases, the crisis in which we begin to anticipate the feelings with which we shall fall- to picture to ourselves the sickness, and dizziness, and the last struggle, and the half swoon, and the final bitterness of the rushing and headlong descent. And now I found these fancies creating their own realities, and all imagined horrors crowding upon me in fact. I felt my knees strike violently together, while my fingers were gradually but certainly relaxing their grasp. There was a ringing in my ears, and I said, "This is my knell of death!" And now I was consumed with the irrepressible desire of looking below. I could not, I would not, confine my glances to the cliff; and, with a wild, indefinable emotion, half of horror, half of a relieved oppression, I threw my vision far down into the abyss. For one moment my fingers clutched convulsively upon their hold, while, with the movement, the faintest possible idea of ultimate escape wandered, like a shadow, through my mind- in the next my whole soul was pervaded with a longing to fall; a desire, a yearning, a passion utterly uncontrollable. I let go at once my grasp upon the and, turning half round from the precipice, remained tottering for an instant against its naked face. But now there came a spinning of the brain; a shrill-sounding and phantom voice screamed within my ears; a dusky, fiendish, and filmy figure stood immediately beneath me; and, sighing, I sunk down with a bursting heart, and plunged within its arms.
I had swooned, and Peters had caught me as I fell. He had observed my proceedings from his station at the bottom of the cliff; and perceiving my imminent danger, had endeavoured to inspire me with courage by every suggestion he could devise; although my confusion of mind had been so great as to prevent my hearing what he said, or being conscious that he had even spoken to me at all. At length, seeing me totter, he hastened to ascend to my rescue, and arrived just in time for my preservation. Had I fallen with my full weight, the rope of linen would inevitably have snapped, and I should have been precipitated into the abyss; as it was, he contrived to let me down gently, so as to remain suspended without danger until animation returned. This was in about fifteen minutes. On recovery, my trepidation had entirely vanished; I felt a new being, and, with some little further aid from my companion, reached the bottom also in safety.
We now found ourselves not far from the ravine which had proved the tomb of our friends, and to the southward of the spot where the hill had fallen. The place was one of singular wildness, and its aspect brought to my mind the descriptions given by travellers of those dreary regions marking the site of degraded Babylon. Not to speak of the ruins of the disrupted cliff, which formed a chaotic barrier in the vista to the northward, the surface of the ground in every other direction was strewn with huge tumuli, apparently the wreck of some gigantic structures of art; although, in detail, no semblance of art could be detected. Scoria were abundant, and large shapeless blocks of the black granite, intermingled with others of marl [The marl was also black; indeed, we noticed no light-coloured substances of any kind upon the island. (Poe's note.)], and both granulated with metal. Of vegetation there were no traces whatsoever throughout the whole of the desolate area within sight. Several immense scorpions were seen, and various reptiles not elsewhere to be found in the high latitudes.
As food was our most immediate object, we resolved to make our way to the seacoast, distant not more than half a mile, with a view of catching turtle, several of which we had observed from our place of concealment on the hill. We had proceeded some hundred yards, threading our route cautiously between the huge rocks and tumuli, when, upon turning a corner, five savages sprung upon us from a small cavern, felling Peters to the ground with a blow from a club. As he fell the whole party rushed upon him to secure their victim, leaving me time to recover from my astonishment. I still had the musket, but the barrel had received so much injury in being thrown from the precipice that I cast it aside as useless, preferring to trust my pistols, which had been carefully preserved in order. With these I advanced upon the assailants, firing one after the other in quick succession. Two savages fell, and one, who was in the act of thrusting a spear into Peters, sprung to his feet without accomplishing his purpose. My companion being thus released, we had no further difficulty. He had his pistols also, but prudently declined using them, confiding in his great personal strength, which far exceeded that of any person I have ever known. Seizing a club from one of the savages who had fallen, he dashed out the brains of the three who remained, killing each instantaneously with a single blow of the weapon, and leaving us completely masters of the field.
So rapidly had these events passed, that we could scarcely believe in their reality, and were standing over the bodies of the dead in a species of stupid contemplation, when we were brought to recollection by the sound of shouts in the distance. It was clear that the savages had been alarmed by the firing, and that we had little chance of avoiding discovery. To regain the cliff, it would be necessary to proceed in the direction of the shouts; and even should we succeed in arriving at its base, we should never be able to ascend it without being seen. Our situation was one of the greatest peril, and we were hesitating in which path to commence a flight, when one of the savages whom I had shot, and supposed dead, sprang briskly to his feet, and attempted to make his escape. We overtook him, however, before he had advanced many paces, and were about to put him to death, when Peters suggested that we might derive some benefit from forcing him to accompany us in our attempt to escape. We therefore dragged him with us, making him understand that we would shoot him if he offered resistance. In a few minutes he was perfectly submissive, and ran by our sides as we pushed in among the rocks, making for the seashore.
So far, the irregularities of the ground we had been traversing hid the sea, except at intervals, from our sight, and, when we first had it fairly in view, it was perhaps, two hundred yards distant. As we emerged into the open beach we saw, to our great dismay, an immense crowd of the natives pouring from the village, and from all visible quarters of the island, making toward us with gesticulations of extreme fury, and howling like wild beasts. We were upon the point of turning upon our steps, and trying to secure a retreat among the fastnesses of the rougher ground, when I discovered the bows of two canoes projecting from behind a large rock which ran out into the water. Toward these we now ran with all speed, and, reaching them, found them unguarded, and without any other freight than three of the large Gallipago turtles and the usual supply of paddles for sixty rowers. We instantly took possession of one of them, and, forcing our captive on board, pushed out to sea with an the strength we could command.
We had not made, however, more than fifty yards from the shore before we became sufficiently calm to perceive the great oversight of which we had been guilty in leaving the other canoe in the power of the savages, who, by this time, were not more than twice as far from the beach as ourselves, and were rapidly advancing to the pursuit. No time was now to be lost. Our hope was, at best, a forlorn one, but we had none other. It was very doubtful whether, with the utmost exertion, we could get back in time to anticipate them in taking possession of the canoe; but yet there was a chance that we could. We might save ourselves if we succeeded, while not to make the attempt was to resign ourselves to inevitable butchery.
The canoe was modelled with the bow and stern alike, and, in place of turning it round, we merely changed our position in paddling. As soon as the savages perceived this they redoubled their yells, as well as their speed, and approached with inconceivable rapidity. We pulled, however, with all the energy of desperation, and arrived at the contested point before more than one of the natives had attained it. This man paid dearly for his superior agility, Peters shooting him through the head with a pistol as he approached the shore. The foremost among the rest of his party were probably some twenty or thirty paces distant as we seized upon the canoe. We at first endeavoured to pull her into the deep water, beyond the reach of the savages, but, finding her too firmly aground, and there being no time to spare, Peters, with one or two heavy strokes from the butt of the musket, succeeded in dashing out a large portion of the bow and of one side. We then pushed off. Two of the natives by this time had got hold of our boat, obstinately refusing to let go, until we were forced to despatch them with our knives. We were now clear off, and making great way out to sea. The main body of the savages, upon reaching the broken canoe, set up the most tremendous yell of rage and disappointment conceivable. In truth, from every thing I could see of these wretches, they appeared to be the most wicked, hypocritical, vindictive, bloodthirsty, and altogether fiendish race of men upon the face of the globe. It is clear we should have had no mercy had we fallen into their hands. They made a mad attempt at following us in the fractured canoe, but, finding it useless, again vented their rage in a series of hideous vociferations, and rushed up into the hills.
We were thus relieved from immediate danger, but our situation was still sufficiently gloomy. We knew that four canoes of the kind we had were at one time in the possession of the savages, and were not aware of the fact (afterward ascertained from our captive) that two of these had been blown to pieces in the explosion of the Jane Guy. We calculated, therefore, upon being yet pursued, as soon as our enemies could get round to the bay (distant about three miles) where the boats were usually laid up. Fearing this, we made every exertion to leave the island behind us, and went rapidly through the water, forcing the prisoner to take a paddle. In about half an hour, when we had gained, probably, five or six miles to the southward, a large fleet of the flat-bottomed canoes or rafts were seen to emerge from the bay evidently with the design of pursuit. Presently they put back, despairing to overtake us.
Chapter XXV
We now found ourselves in the wide and desolate Antarctic Ocean, in a latitude exceeding eighty-four degrees, in a frail canoe, and with no provision but the three turtles. The long polar winter, too, could not be considered as far distant, and it became necessary that we should deliberate well upon the course to be pursued. There were six or seven islands in sight belonging to the same group, and distant from each other about five or six leagues; but upon neither of these had we any intention to venture. In coming from the northward in the Jane Guy we had been gradually leaving behind us the severest regions of ice- this, however little it may be in accordance with the generally received notions respecting the Antarctic, was a fact experience would not permit us to deny. To attempt, therefore, getting back would be folly- especially at so late a period of the season. Only one course seemed to be left open for hope. We resolved to steer boldly to the southward, where there was at least a probability of discovering lands, and more than a probability of finding a still milder climate.
So far we had found the Antarctic, like the Arctic Ocean, peculiarly free from violent storms or immoderately rough water, but our canoe was, at best, of frail structure, although large, and we set busily to work with a view of rendering her as safe as the limited means in our possession would admit. The body of the boat was of no better material than bark- the bark of a tree unknown. The ribs were of a tough osier, well adapted to the purpose for which it was used. We had fifty feet room from stern to stern, from four to six in breadth, and in depth throughout four feet and a half- the boats thus differing vastly in shape from those of any other inhabitants of the Southern Ocean with whom civilized nations are acquainted. We never did believe them the workmanship of the ignorant islanders who owned them; and some days after this period discovered, by questioning our captive, that they were in fact made by the natives of a group to the southwest of the country where we found them, having fallen accidentally into the hands of our barbarians. What we could do for the security of our boat was very little indeed. Several wide rents were discovered near both ends, and these we contrived to patch up with pieces of woollen jacket. With the help of the superfluous paddles, of which there were a great many, we erected a kind of framework about the bow, so as to break the force of any seas which might threaten to fill us in that quarter. We also set up two paddle blades for masts, placing them opposite each other, one by each gunwale, thus saving the necessity of a yard. To these masts we attached a sail made of our shirts- doing this with some difficulty, as here we could get no assistance from our prisoner whatever, although he had been willing enough to labour in all the other operations. The sight of the linen seemed to affect him in a very singular manner. He could not be prevailed upon to touch it or go near it, shuddering when we attempted to force him, and shrieking out, "Tekeli-li!"
Having completed our arrangements in regard to the security of the canoe, we now set sail to the south southeast for the present, with the view of weathering the most southerly of the group in sight. This being done, we turned the bow full to the southward. The weather could by no means be considered disagreeable. We had a prevailing and very gentle wind from the northward, a smooth sea, and continual daylight. No ice whatever was to be seen; nor did I ever see one particle of this after leaving the parallel of Bennet's Islet. Indeed, the temperature of the water was here far too warm for its existence in any quantity. Having killed the largest of our tortoises, and obtained from him not only food but a copious supply of water, we continued on our course, without any incident of moment, for perhaps seven or eight days, during which period we must have proceeded a vast distance to the southward, as the wind blew constantly with us, and a very strong current set continually in the direction we were pursuing.
March 1.- [For obvious reasons I cannot pretend to strict accuracy in these dates. They are given principally with a view to perspicuity of narration, and as set down in my pencil memorandum. (Poe's note.)] Many unusual phenomena now indicated that we were entering upon a region of novelty and wonder. A high range of light gray vapour appeared constantly in the southern horizon, flaring up occasionally in lofty streaks, now darting from east to west, now from west to east, and again presenting a level and uniform summit- in short, having all the wild variations of the Aurora Borealis. The average height of this vapour, as apparent from our station, was about twenty-five degrees. The temperature of the sea seemed to be increasing momentarily, and there was a very perceptible alteration in its colour.
March 2.- To-day by repeated questioning of our captive, we came to the knowledge of many particulars in regard to the island of the massacre, its inhabitants, and customs- but with these how can I now detain the reader? I may say, however, that we learned there were eight islands in the group- that they were governed by a common king, named Tsalemon or Psalemoun, who resided in one of the smallest of the islands; that the black skins forming the dress of the warriors came from an animal of huge size to be found only in a valley near the court of the king- that the inhabitants of the group fabricated no other boats than the flat-bottomed rafts; the four canoes being all of the kind in their possession, and these having been obtained, by mere accident, from some large island in the southwest- that his own name was Nu-Nu- that he had no knowledge of Bennet's Islet- and that the appellation of the island he had left was Tsalal. The commencement of the words Tsalemon and Tsalal was given with a prolonged hissing sound, which we found it impossible to imitate, even after repeated endeavours, and which was precisely the same with the note of the black bittern we had eaten up on the summit of the hill.
March 3.- The heat of the water was now truly remarkable, and in colour was undergoing a rapid change, being no longer transparent, but of a milky consistency and hue. In our immediate vicinity it was usually smooth, never so rough as to endanger the canoe- but we were frequently surprised at perceiving, to our right and left, at different distances, sudden and extensive agitations of the surface- these, we at length noticed, were always preceded by wild flickerings in the region of vapour to the southward.
March 4.- To-day, with the view of widening our sail, the breeze from the northward dying away perceptibly, I took from my coat-pocket a white handkerchief. Nu-Nu was seated at my elbow, and the linen accidentally flaring in his face, he became violently affected with convulsions. These were succeeded by drowsiness and stupor, and low murmurings of "Tekeli-li! Tekeli-li!"
March 5.- The wind had entirely ceased, but it was evident that we were still hurrying on to the southward, under the influence of a powerful current. And now, indeed, it would seem reasonable that we should experience some alarm at the turn events were taking- but we felt none. The countenance of Peters indicated nothing of this nature, although it wore at times an expression I could not fathom. The polar winter appeared to be coming on- but coming without its terrors. I felt a numbness of body and mind- a dreaminess of sensation- but this was all.
March 6.- The gray vapour had now arisen many more degrees above the horizon, and was gradually losing its grayness of tint. The heat of the water was extreme, even unpleasant to the touch, and its milky hue was more evident than ever. To-day a violent agitation of the water occurred very close to the canoe. It was attended, as usual, with a wild flaring up of the vapour at its summit, and a momentary division at its base. A fine white powder, resembling ashes- but certainly not such- fell over the canoe and over a large surface of the water, as the flickering died away among the vapour and the commotion subsided in the sea. Nu-Nu now threw himself on his face in the bottom of the boat, and no persuasions could induce him to arise.
March 7.- This day we questioned Nu-Nu concerning the motives of his countrymen in destroying our companions; but he appeared to be too utterly overcome by terror to afford us any rational reply. He still obstinately lay in the bottom of the boat; and, upon reiterating the questions as to the motive, made use only of idiotic gesticulations, such as raising with his forefinger the upper lip, and displaying the teeth which lay beneath it. These were black. We had never before seen the teeth of an inhabitant of Tsalal.
March 8.- To-day there floated by us one of the white animals whose appearance upon the beach at Tsalal had occasioned so wild a commotion among the savages. I would have picked it up, but there came over me a sudden listlessness, and I forbore. The heat of the water still increased, and the hand could no longer be endured within it. Peters spoke little, and I knew not what to think of his apathy. Nu-Nu breathed, and no more.
March 9.- The whole ashy material fell now continually around us, and in vast quantities. The range of vapour to the southward had arisen prodigiously in the horizon, and began to assume more distinctness of form. I can liken it to nothing but a limitless cataract, rolling silently into the sea from some immense and far-distant rampart in the heaven, The gigantic curtain ranged along the whole extent of the southern horizon. It emitted no sound.
March 21.- A sullen darkness now hovered above us- but from out the milky depths of the ocean a luminous glare arose, and stole up along the bulwarks of the boat. We were nearly overwhelmed by the white ashy shower which settled upon us and upon the canoe, but melted into the water as it fell. The summit of the cataract was utterly lost in the dimness and the distance. Yet we were evidently approaching it with a hideous velocity. At intervals there were visible in it wide, yawning, but momentary rents, and from out these rents, within which was a chaos of flitting and indistinct images, there came rushing and mighty, but soundless winds, tearing up the enkindled ocean in their course.
March 22.- The darkness had materially increased, relieved only by the glare of the water thrown back from the white curtain before us. Many gigantic and pallidly white birds flew continuously now from beyond the veil, and their scream was the eternal Tekeli-li! as they retreated from our vision. Hereupon Nu-Nu stirred in the bottom of the boat; but upon touching him, we found his spirit departed. And now we rushed into the embraces of the cataract, where a chasm threw itself open to receive us. But there arose in our pathway a shrouded human figure, very far larger in its proportions than any dweller among men. And the hue of the skin of the figure was of the perfect whiteness of the snow. Preface
Upon my return to the United States a few months ago, after the extraordinary series of adventure in the South Seas and elsewhere, of which an account is given in the following pages, accident threw me into the society of several gentlemen in Richmond, Va., who felt deep interest in all matters relating to the regions I had visited, and who were constantly urging it upon me, as a duty, to give my narrative to the public. I had several reasons, however, for declining to do so, some of which were of a nature altogether private, and concern no person but myself, others not so much so. One consideration which deterred me was, that, having kept no journal during a greater portion of the time in which I was absent, I feared I should not be able to write, from mere memory, a statement so minute and connected as to have the appearance of that truth it would really possess, barring only the natural and unavoidable exaggeration to which all of us are prone when detailing events which have had powerful influence in exciting the imaginative faculties. Another reason was, that the incidents to be narrated were of a nature so positively marvellous, that, unsupported as my assertions must necessarily be (except by the evidence of a single individual, and he a half-breed Indian), I could only hope for belief among my family, and those of my friends who have had reason, through life, to put faith in my veracity- the probability being that the public at large would regard what I should put forth as merely an impudent and ingenious fiction. A distrust in my own abilities as a writer was, nevertheless, one of the principal causes which prevented me from complying with the suggestion of my advisers.
Among those gentlemen in Virginia who expressed the greatest interest in my statement, more particularly in regard to that portion of it which related to the Antarctic Ocean, was Mr. Poe, lately editor of the Southern Literary Messenger, a monthly magazine, published by Mr. Thomas W. White, in the city of Richmond. He strongly advised me, among others, to prepare at once a full account of what I had seen and undergone, and trust to the shrewdness and common sense of the public- insisting, with great plausibility, that however roughly, as regards mere authorship, my book should be got up, its very uncouthness, if there were any, would give it all the better chance of being received as truth.
Notwithstanding this representation, I did not make up my mind to do as he suggested. He afterward proposed (finding that I would not stir in the matter) that I should allow him to draw up, in his own words, a narrative of the earlier portion of my adventures, from facts afforded by myself, publishing it in the Southern Messenger under the garb of fiction. To this, perceiving no objection, I consented, stipulating only that my real name should be retained. Two numbers of the pretended fiction appeared, consequently, in the Messenger for January and February, (1837), and, in order that it might certainly be regarded as fiction, the name of Mr. Poe was affixed to the articles in the table of contents of the magazine.
The manner in which this ruse was received has induced me at length to undertake a regular compilation and publication of the adventures in question; for I found that, in spite of the air of fable which had been so ingeniously thrown around that portion of my statement which appeared in the Messenger (without altering or distorting a single fact), the public were still not at all disposed to receive it as fable, and several letters were sent to Mr. P.'s address, distinctly expressing a conviction to the contrary. I thence concluded that the facts of my narrative would prove of such a nature as to carry with them sufficient evidence of their own authenticity, and that I had consequently little to fear on the score of popular incredulity.
This expose being made, it will be seen at once how much of what follows I claim to be my own writing; and it will also be understood that no fact is misrepresented in the first few pages which were written by Mr. Poe. Even to those readers who have not seen the Messenger, it will be unnecessary to point out where his portion ends and my own commences; the difference in point of style will be readily perceived.
A. G. PYM
New York, July, 1838. Note
The circumstances connected with the late sudden and distressing death of Mr. Pym are already well known to the public through the medium of the daily press. It is feared that the few remaining chapters which were to have completed his narrative, and which were retained by him, while the above were in type, for the purpose of revision, have been irrecoverably lost through the accident by which he perished himself. This, however, may prove not to be the case, and the papers, if ultimately found, will be given to the public.
No means have been left untried to remedy the deficiency. The gentleman whose name is mentioned in the preface, and who, from the statement there made, might be supposed able to fill the vacuum, has declined the task- this for satisfactory reasons connected with the general inaccuracy of the details afforded him, and his disbelief in the entire truth of the latter portions of the narration. Peters, from whom some information might be expected, is still alive, and a resident of Illinois, but cannot be met with at present. He may hereafter be found, and will, no doubt, afford material for a conclusion of Mr. Pym's account.
The loss of the two or three final chapters (for there were but two or three) is the more deeply to be regretted, as, it cannot be doubted, they contained matter relative to the Pole itself, or at least to regions in its very near proximity; and as, too, the statements of the author in relation to these regions may shortly be verified or contradicted by means of the governmental expedition now preparing for the Southern Ocean.
On one point in the Narrative some remarks may be well offered; and it would afford the writer of this appendix much pleasure if what he may here observe should have a tendency to throw credit, in any degree, upon the very singular pages now published. We allude to the chasms found in the island of Tsalal, and to the whole of the figures presented in Chapter XXIII [Episode 11].
Mr. Pym has given the figures of the chasm without comment, and speaks decidedly of the indentures found at the extremity of the most easterly of these chasms as having but a fanciful resemblance to alphabetical characters, and, in short, as being positively not such. This assertion is made in a manner so simple, and sustained by a species of demonstration so conclusive (viz., the fitting of the projections of the fragments found among the dust into the indentures upon the wall), that we are forced to believe the writer in earnest; and no reasonable reader should suppose otherwise. But as the facts in relation to all the figures are most singular (especially when taken in connexion with statements made in the body of the narrative), it may be as well to say a word or two concerning them all- this, too, the more especially as the facts in question have, beyond doubt, escaped the attention of Mr. Poe.
Figure 1, then figure 2, figure 3, and figure 5, when conjoined with one another in the precise order which the chasms themselves presented, and when deprived of the small lateral branches or arches (which, it will be remembered, served only as means of communication between the main chambers, and were of totally distinct character), constitute an Ethiopian verbal root- the root "To be shady"- whence all the inflections of shadow or darkness.
In regard to the "left or most northwardly" of the indentures in figure 4, it is more than probable that the opinion of Peters was correct, and that the hieroglyphical appearance was really the work of art, and intended as the representation of a human form. The delineation is before the reader, and he may, or may not, perceive the resemblance suggested; but the rest of the indentures afford strong confirmation of Peters' idea. The upper range is evidently the Arabic verbal root "To be white," whence all the inflections of brilliancy and whiteness. The lower range is not so immediately perspicuous. The characters are somewhat broken and disjointed; nevertheless, it cannot be doubted that, in their perfect state, they formed the full Egyptian word, "The region of the south." It should be observed that these interpretations confirm the opinion of Peters in regard to the "most northwardly" of the figures. The arm is outstretched towards the south.
Conclusions such as these open a wide field for speculation and exciting conjecture. They should be regarded, perhaps, in connexion with some of the most faintly-detailed incidents of the narrative; although in no visible manner is this chain of connexion complete. Tekeli-li! was the cry of the affrighted natives of Tsalal upon discovering the carcass of the white animal picked up at sea. This also was the shuddering exclamation of the captive Tsalalian upon encountering the white materials in possession of Mr. Pym. This also was the shriek of the swift-flying, white, and gigantic birds which issued from the vapoury white curtain of the South. Nothing white was to be found at Tsalal, and nothing otherwise in the subsequent voyage to the region beyond. It is not impossible that "Tsalal," the appellation of the island of the chasms, may be found, upon minute philological scrutiny, to betray either some alliance with the chasms themselves, or some reference to the Ethiopian characters so mysteriously written in their windings. "I have graven it within the hills, and my vengeance upon the dust within the rock."
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words! Image
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of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896] THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,
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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined
p. 4
palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;
p. 5
by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let
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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son
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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,
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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had
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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various
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modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.
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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome
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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have
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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body
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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'" SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence
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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs
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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that
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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,
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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence
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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga
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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion
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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been
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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;
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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and
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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled
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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each
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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he
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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes
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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.
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[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend
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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata." SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
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been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'" SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
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[paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva. SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
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attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
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of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
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of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
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these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
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So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata. SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva. SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and
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he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva. SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva. SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
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[paragraph continues] Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic
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penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva. SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
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[paragraph continues] It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva. SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings
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of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its
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peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva. SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras
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held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt.
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[paragraph continues] But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva. SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts
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and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra
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and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva. SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse
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of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva. SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
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"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest
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the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva. SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
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"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva. SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence
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of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. 1 Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
Footnotes
68:1 These are divisions of time.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for
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his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying,
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[paragraph continues] 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best
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amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva. SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
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"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive
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strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva. SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the
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son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing
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the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all
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the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the
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lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of
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great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers
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of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
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"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As
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said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka,
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[paragraph continues] Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva. SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
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"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed
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best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we
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will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of
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[paragraph continues] Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'" SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a
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large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'" SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of
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calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the
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shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their
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duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also
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in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of
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monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou
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hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech.
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[paragraph continues] And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'" SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'" SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted
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my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'" SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the
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[paragraph continues] Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake
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unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'" Sacred Texts Hinduism Mahabharata Index Previous Next p. 101
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the
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world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'" SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully
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acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'" SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his
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preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
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addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all
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ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'" SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the
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snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge." SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'" SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became
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the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of th
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
Provided by The Internet Classics Archive. See bottom for copyright. Available online at http://classics.mit.edu//Homer/iliad.htmlThe Iliad By Homer Translated by Samuel Butler ---------------------------------------------------------------------- BOOK I Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Jove fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another. And which of the gods was it that set them on to quarrel? It was the son of Jove and Leto; for he was angry with the king and sent a pestilence upon the host to plague the people, because the son of Atreus had dishonoured Chryses his priest. Now Chryses had come to the ships of the Achaeans to free his daughter, and had brought with him a great ransom: moreover he bore in his hand the sceptre of Apollo wreathed with a suppliant's wreath and he besought the Achaeans, but most of all the two sons of Atreus, who were their chiefs. "Sons of Atreus," he cried, "and all other Achaeans, may the gods who dwell in Olympus grant you to sack the city of Priam, and to reach your homes in safety; but free my daughter, and accept a ransom for her, in reverence to Apollo, son of Jove." On this the rest of the Achaeans with one voice were for respecting the priest and taking the ransom that he offered; but not so Agamemnon, who spoke fiercely to him and sent him roughly away. "Old man," said he, "let me not find you tarrying about our ships, nor yet coming hereafter. Your sceptre of the god and your wreath shall profit you nothing. I will not free her. She shall grow old in my house at Argos far from her own home, busying herself with her loom and visiting my couch; so go, and do not provoke me or it shall be the worse for you." The old man feared him and obeyed. Not a word he spoke, but went by the shore of the sounding sea and prayed apart to King Apollo whom lovely Leto had borne. "Hear me," he cried, "O god of the silver bow, that protectest Chryse and holy Cilla and rulest Tenedos with thy might, hear me oh thou of Sminthe. If I have ever decked your temple with garlands, or burned your thigh-bones in fat of bulls or goats, grant my prayer, and let your arrows avenge these my tears upon the Danaans." Thus did he pray, and Apollo heard his prayer. He came down furious from the summits of Olympus, with his bow and his quiver upon his shoulder, and the arrows rattled on his back with the rage that trembled within him. He sat himself down away from the ships with a face as dark as night, and his silver bow rang death as he shot his arrow in the midst of them. First he smote their mules and their hounds, but presently he aimed his shafts at the people themselves, and all day long the pyres of the dead were burning. For nine whole days he shot his arrows among the people, but upon the tenth day Achilles called them in assembly- moved thereto by Juno, who saw the Achaeans in their death-throes and had compassion upon them. Then, when they were got together, he rose and spoke among them. "Son of Atreus," said he, "I deem that we should now turn roving home if we would escape destruction, for we are being cut down by war and pestilence at once. Let us ask some priest or prophet, or some reader of dreams (for dreams, too, are of Jove) who can tell us why Phoebus Apollo is so angry, and say whether it is for some vow that we have broken, or hecatomb that we have not offered, and whether he will accept the savour of lambs and goats without blemish, so as to take away the plague from us." With these words he sat down, and Calchas son of Thestor, wisest of augurs, who knew things past present and to come, rose to speak. He it was who had guided the Achaeans with their fleet to Ilius, through the prophesyings with which Phoebus Apollo had inspired him. With all sincerity and goodwill he addressed them thus:- "Achilles, loved of heaven, you bid me tell you about the anger of King Apollo, I will therefore do so; but consider first and swear that you will stand by me heartily in word and deed, for I know that I shall offend one who rules the Argives with might, to whom all the Achaeans are in subjection. A plain man cannot stand against the anger of a king, who if he swallow his displeasure now, will yet nurse revenge till he has wreaked it. Consider, therefore, whether or no you will protect me." And Achilles answered, "Fear not, but speak as it is borne in upon you from heaven, for by Apollo, Calchas, to whom you pray, and whose oracles you reveal to us, not a Danaan at our ships shall lay his hand upon you, while I yet live to look upon the face of the earth- no, not though you name Agamemnon himself, who is by far the foremost of the Achaeans." Thereon the seer spoke boldly. "The god," he said, "is angry neither about vow nor hecatomb, but for his priest's sake, whom Agamemnon has dishonoured, in that he would not free his daughter nor take a ransom for her; therefore has he sent these evils upon us, and will yet send others. He will not deliver the Danaans from this pestilence till Agamemnon has restored the girl without fee or ransom to her father, and has sent a holy hecatomb to Chryse. Thus we may perhaps appease him." With these words he sat down, and Agamemnon rose in anger. His heart was black with rage, and his eyes flashed fire as he scowled on Calchas and said, "Seer of evil, you never yet prophesied smooth things concerning me, but have ever loved to foretell that which was evil. You have brought me neither comfort nor performance; and now you come seeing among Danaans, and saying that Apollo has plagued us because I would not take a ransom for this girl, the daughter of Chryses. I have set my heart on keeping her in my own house, for I love her better even than my own wife Clytemnestra, whose peer she is alike in form and feature, in understanding and accomplishments. Still I will give her up if I must, for I would have the people live, not die; but you must find me a prize instead, or I alone among the Argives shall be without one. This is not well; for you behold, all of you, that my prize is to go elsewhither." And Achilles answered, "Most noble son of Atreus, covetous beyond all mankind, how shall the Achaeans find you another prize? We have no common store from which to take one. Those we took from the cities have been awarded; we cannot disallow the awards that have been made already. Give this girl, therefore, to the god, and if ever Jove grants us to sack the city of Troy we will requite you three and fourfold." Then Agamemnon said, "Achilles, valiant though you be, you shall not thus outwit me. You shall not overreach and you shall not persuade me. Are you to keep your own prize, while I sit tamely under my loss and give up the girl at your bidding? Let the Achaeans find me a prize in fair exchange to my liking, or I will come and take your own, or that of Ajax or of Ulysses; and he to whomsoever I may come shall rue my coming. But of this we will take thought hereafter; for the present, let us draw a ship into the sea, and find a crew for her expressly; let us put a hecatomb on board, and let us send Chryseis also; further, let some chief man among us be in command, either Ajax, or Idomeneus, or yourself, son of Peleus, mighty warrior that you are, that we may offer sacrifice and appease the the anger of the god." Achilles scowled at him and answered, "You are steeped in insolence and lust of gain. With what heart can any of the Achaeans do your bidding, either on foray or in open fighting? I came not warring here for any ill the Trojans had done me. I have no quarrel with them. They have not raided my cattle nor my horses, nor cut down my harvests on the rich plains of Phthia; for between me and them there is a great space, both mountain and sounding sea. We have followed you, Sir Insolence! for your pleasure, not ours- to gain satisfaction from the Trojans for your shameless self and for Menelaus. You forget this, and threaten to rob me of the prize for which I have toiled, and which the sons of the Achaeans have given me. Never when the Achaeans sack any rich city of the Trojans do I receive so good a prize as you do, though it is my hands that do the better part of the fighting. When the sharing comes, your share is far the largest, and I, forsooth, must go back to my ships, take what I can get and be thankful, when my labour of fighting is done. Now, therefore, I shall go back to Phthia; it will be much better for me to return home with my ships, for I will not stay here dishonoured to gather gold and substance for you." And Agamemnon answered, "Fly if you will, I shall make you no prayers to stay you. I have others here who will do me honour, and above all Jove, the lord of counsel. There is no king here so hateful to me as you are, for you are ever quarrelsome and ill affected. What though you be brave? Was it not heaven that made you so? Go home, then, with your ships and comrades to lord it over the Myrmidons. I care neither for you nor for your anger; and thus will I do: since Phoebus Apollo is taking Chryseis from me, I shall send her with my ship and my followers, but I shall come to your tent and take your own prize Briseis, that you may learn how much stronger I am than you are, and that another may fear to set himself up as equal or comparable with me." The son of Peleus was furious, and his heart within his shaggy breast was divided whether to draw his sword, push the others aside, and kill the son of Atreus, or to restrain himself and check his anger. While he was thus in two minds, and was drawing his mighty sword from its scabbard, Minerva came down from heaven (for Juno had sent her in the love she bore to them both), and seized the son of Peleus by his yellow hair, visible to him alone, for of the others no man could see her. Achilles turned in amaze, and by the fire that flashed from her eyes at once knew that she was Minerva. "Why are you here," said he, "daughter of aegis-bearing Jove? To see the pride of Agamemnon, son of Atreus? Let me tell you- and it shall surely be- he shall pay for this insolence with his life." And Minerva said, "I come from heaven, if you will hear me, to bid you stay your anger. Juno has sent me, who cares for both of you alike. Cease, then, this brawling, and do not draw your sword; rail at him if you will, and your railing will not be vain, for I tell you- and it shall surely be- that you shall hereafter receive gifts three times as splendid by reason of this present insult. Hold, therefore, and obey." "Goddess," answered Achilles, "however angry a man may be, he must do as you two command him. This will be best, for the gods ever hear the prayers of him who has obeyed them." He stayed his hand on the silver hilt of his sword, and thrust it back into the scabbard as Minerva bade him. Then she went back to Olympus among the other gods, and to the house of aegis-bearing Jove. But the son of Peleus again began railing at the son of Atreus, for he was still in a rage. "Wine-bibber," he cried, "with the face of a dog and the heart of a hind, you never dare to go out with the host in fight, nor yet with our chosen men in ambuscade. You shun this as you do death itself. You had rather go round and rob his prizes from any man who contradicts you. You devour your people, for you are king over a feeble folk; otherwise, son of Atreus, henceforward you would insult no man. Therefore I say, and swear it with a great oath- nay, by this my sceptre which shalt sprout neither leaf nor shoot, nor bud anew from the day on which it left its parent stem upon the mountains- for the axe stripped it of leaf and bark, and now the sons of the Achaeans bear it as judges and guardians of the decrees of heaven- so surely and solemnly do I swear that hereafter they shall look fondly for Achilles and shall not find him. In the day of your distress, when your men fall dying by the murderous hand of Hector, you shall not know how to help them, and shall rend your heart with rage for the hour when you offered insult to the bravest of the Achaeans." With this the son of Peleus dashed his gold-bestudded sceptre on the ground and took his seat, while the son of Atreus was beginning fiercely from his place upon the other side. Then uprose smooth-tongued Nestor, the facile speaker of the Pylians, and the words fell from his lips sweeter than honey. Two generations of men born and bred in Pylos had passed away under his rule, and he was now reigning over the third. With all sincerity and goodwill, therefore, he addressed them thus:- "Of a truth," he said, "a great sorrow has befallen the Achaean land. Surely Priam with his sons would rejoice, and the Trojans be glad at heart if they could hear this quarrel between you two, who are so excellent in fight and counsel. I am older than either of you; therefore be guided by me. Moreover I have been the familiar friend of men even greater than you are, and they did not disregard my counsels. Never again can I behold such men as Pirithous and Dryas shepherd of his people, or as Caeneus, Exadius, godlike Polyphemus, and Theseus son of Aegeus, peer of the immortals. These were the mightiest men ever born upon this earth: mightiest were they, and when they fought the fiercest tribes of mountain savages they utterly overthrew them. I came from distant Pylos, and went about among them, for they would have me come, and I fought as it was in me to do. Not a man now living could withstand them, but they heard my words, and were persuaded by them. So be it also with yourselves, for this is the more excellent way. Therefore, Agamemnon, though you be strong, take not this girl away, for the sons of the Achaeans have already given her to Achilles; and you, Achilles, strive not further with the king, for no man who by the grace of Jove wields a sceptre has like honour with Agamemnon. You are strong, and have a goddess for your mother; but Agamemnon is stronger than you, for he has more people under him. Son of Atreus, check your anger, I implore you; end this quarrel with Achilles, who in the day of battle is a tower of strength to the Achaeans." And Agamemnon answered, "Sir, all that you have said is true, but this fellow must needs become our lord and master: he must be lord of all, king of all, and captain of all, and this shall hardly be. Granted that the gods have made him a great warrior, have they also given him the right to speak with railing?" Achilles interrupted him. "I should be a mean coward," he cried, "were I to give in to you in all things. Order other people about, not me, for I shall obey no longer. Furthermore I say- and lay my saying to your heart- I shall fight neither you nor any man about this girl, for those that take were those also that gave. But of all else that is at my ship you shall carry away nothing by force. Try, that others may see; if you do, my spear shall be reddened with your blood." When they had quarrelled thus angrily, they rose, and broke up the assembly at the ships of the Achaeans. The son of Peleus went back to his tents and ships with the son of Menoetius and his company, while Agamemnon drew a vessel into the water and chose a crew of twenty oarsmen. He escorted Chryseis on board and sent moreover a hecatomb for the god. And Ulysses went as captain. These, then, went on board and sailed their ways over the sea. But the son of Atreus bade the people purify themselves; so they purified themselves and cast their filth into the sea. Then they offered hecatombs of bulls and goats without blemish on the sea-shore, and the smoke with the savour of their sacrifice rose curling up towards heaven. Thus did they busy themselves throughout the host. But Agamemnon did not forget the threat that he had made Achilles, and called his trusty messengers and squires Talthybius and Eurybates. "Go," said he, "to the tent of Achilles, son of Peleus; take Briseis by the hand and bring her hither; if he will not give her I shall come with others and take her- which will press him harder." He charged them straightly further and dismissed them, whereon they went their way sorrowfully by the seaside, till they came to the tents and ships of the Myrmidons. They found Achilles sitting by his tent and his ships, and ill-pleased he was when he beheld them. They stood fearfully and reverently before him, and never a word did they speak, but he knew them and said, "Welcome, heralds, messengers of gods and men; draw near; my quarrel is not with you but with Agamemnon who has sent you for the girl Briseis. Therefore, Patroclus, bring her and give her to them, but let them be witnesses by the blessed gods, by mortal men, and by the fierceness of Agamemnon's anger, that if ever again there be need of me to save the people from ruin, they shall seek and they shall not find. Agamemnon is mad with rage and knows not how to look before and after that the Achaeans may fight by their ships in safety." Patroclus did as his dear comrade had bidden him. He brought Briseis from the tent and gave her over to the heralds, who took her with them to the ships of the Achaeans- and the woman was loth to go. Then Achilles went all alone by the side of the hoar sea, weeping and looking out upon the boundless waste of waters. He raised his hands in prayer to his immortal mother, "Mother," he cried, "you bore me doomed to live but for a little season; surely Jove, who thunders from Olympus, might have made that little glorious. It is not so. Agamemnon, son of Atreus, has done me dishonour, and has robbed me of my prize by force." As he spoke he wept aloud, and his mother heard him where she was sitting in the depths of the sea hard by the old man her father. Forthwith she rose as it were a grey mist out of the waves, sat down before him as he stood weeping, caressed him with her hand, and said, "My son, why are you weeping? What is it that grieves you? Keep it not from me, but tell me, that we may know it together." Achilles drew a deep sigh and said, "You know it; why tell you what you know well already? We went to Thebe the strong city of Eetion, sacked it, and brought hither the spoil. The sons of the Achaeans shared it duly among themselves, and chose lovely Chryseis as the meed of Agamemnon; but Chryses, priest of Apollo, came to the ships of the Achaeans to free his daughter, and brought with him a great ransom: moreover he bore in his hand the sceptre of Apollo, wreathed with a suppliant's wreath, and he besought the Achaeans, but most of all the two sons of Atreus who were their chiefs. "On this the rest of the Achaeans with one voice were for respecting the priest and taking the ransom that he offered; but not so Agamemnon, who spoke fiercely to him and sent him roughly away. So he went back in anger, and Apollo, who loved him dearly, heard his prayer. Then the god sent a deadly dart upon the Argives, and the people died thick on one another, for the arrows went everywhither among the wide host of the Achaeans. At last a seer in the fulness of his knowledge declared to us the oracles of Apollo, and I was myself first to say that we should appease him. Whereon the son of Atreus rose in anger, and threatened that which he has since done. The Achaeans are now taking the girl in a ship to Chryse, and sending gifts of sacrifice to the god; but the heralds have just taken from my tent the daughter of Briseus, whom the Achaeans had awarded to myself. "Help your brave son, therefore, if you are able. Go to Olympus, and if you have ever done him service in word or deed, implore the aid of Jove. Ofttimes in my father's house have I heard you glory in that you alone of the immortals saved the son of Saturn from ruin, when the others, with Juno, Neptune, and Pallas Minerva would have put him in bonds. It was you, goddess, who delivered him by calling to Olympus the hundred-handed monster whom gods call Briareus, but men Aegaeon, for he is stronger even than his father; when therefore he took his seat all-glorious beside the son of Saturn, the other gods were afraid, and did not bind him. Go, then, to him, remind him of all this, clasp his knees, and bid him give succour to the Trojans. Let the Achaeans be hemmed in at the sterns of their ships, and perish on the sea-shore, that they may reap what joy they may of their king, and that Agamemnon may rue his blindness in offering insult to the foremost of the Achaeans." Thetis wept and answered, "My son, woe is me that I should have borne or suckled you. Would indeed that you had lived your span free from all sorrow at your ships, for it is all too brief; alas, that you should be at once short of life and long of sorrow above your peers: woe, therefore, was the hour in which I bore you; nevertheless I will go to the snowy heights of Olympus, and tell this tale to Jove, if he will hear our prayer: meanwhile stay where you are with your ships, nurse your anger against the Achaeans, and hold aloof from fight. For Jove went yesterday to Oceanus, to a feast among the Ethiopians, and the other gods went with him. He will return to Olympus twelve days hence; I will then go to his mansion paved with bronze and will beseech him; nor do I doubt that I shall be able to persuade him." On this she left him, still furious at the loss of her that had been taken from him. Meanwhile Ulysses reached Chryse with the hecatomb. When they had come inside the harbour they furled the sails and laid them in the ship's hold; they slackened the forestays, lowered the mast into its place, and rowed the ship to the place where they would have her lie; there they cast out their mooring-stones and made fast the hawsers. They then got out upon the sea-shore and landed the hecatomb for Apollo; Chryseis also left the ship, and Ulysses led her to the altar to deliver her into the hands of her father. "Chryses," said he, "King Agamemnon has sent me to bring you back your child, and to offer sacrifice to Apollo on behalf of the Danaans, that we may propitiate the god, who has now brought sorrow upon the Argives." So saying he gave the girl over to her father, who received her gladly, and they ranged the holy hecatomb all orderly round the altar of the god. They washed their hands and took up the barley-meal to sprinkle over the victims, while Chryses lifted up his hands and prayed aloud on their behalf. "Hear me," he cried, "O god of the silver bow, that protectest Chryse and holy Cilla, and rulest Tenedos with thy might. Even as thou didst hear me aforetime when I prayed, and didst press hardly upon the Achaeans, so hear me yet again, and stay this fearful pestilence from the Danaans." Thus did he pray, and Apollo heard his prayer. When they had done praying and sprinkling the barley-meal, they drew back the heads of the victims and killed and flayed them. They cut out the thigh-bones, wrapped them round in two layers of fat, set some pieces of raw meat on the top of them, and then Chryses laid them on the wood fire and poured wine over them, while the young men stood near him with five-pronged spits in their hands. When the thigh-bones were burned and they had tasted the inward meats, they cut the rest up small, put the pieces upon the spits, roasted them till they were done, and drew them off: then, when they had finished their work and the feast was ready, they ate it, and every man had his full share, so that all were satisfied. As soon as they had had enough to eat and drink, pages filled the mixing-bowl with wine and water and handed it round, after giving every man his drink-offering. Thus all day long the young men worshipped the god with song, hymning him and chaunting the joyous paean, and the god took pleasure in their voices; but when the sun went down, and it came on dark, they laid themselves down to sleep by the stern cables of the ship, and when the child of morning, rosy-fingered Dawn, appeared they again set sail for the host of the Achaeans. Apollo sent them a fair wind, so they raised their mast and hoisted their white sails aloft. As the sail bellied with the wind the ship flew through the deep blue water, and the foam hissed against her bows as she sped onward. When they reached the wide-stretching host of the Achaeans, they drew the vessel ashore, high and dry upon the sands, set her strong props beneath her, and went their ways to their own tents and ships. But Achilles abode at his ships and nursed his anger. He went not to the honourable assembly, and sallied not forth to fight, but gnawed at his own heart, pining for battle and the war-cry. Now after twelve days the immortal gods came back in a body to Olympus, and Jove led the way. Thetis was not unmindful of the charge her son had laid upon her, so she rose from under the sea and went through great heaven with early morning to Olympus, where she found the mighty son of Saturn sitting all alone upon its topmost ridges. She sat herself down before him, and with her left hand seized his knees, while with her right she caught him under the chin, and besought him, saying- "Father Jove, if I ever did you service in word or deed among the immortals, hear my prayer, and do honour to my son, whose life is to be cut short so early. King Agamemnon has dishonoured him by taking his prize and keeping her. Honour him then yourself, Olympian lord of counsel, and grant victory to the Trojans, till the Achaeans give my son his due and load him with riches in requital." Jove sat for a while silent, and without a word, but Thetis still kept firm hold of his knees, and besought him a second time. "Incline your head," said she, "and promise me surely, or else deny me- for you have nothing to fear- that I may learn how greatly you disdain me." At this Jove was much troubled and answered, "I shall have trouble if you set me quarrelling with Juno, for she will provoke me with her taunting speeches; even now she is always railing at me before the other gods and accusing me of giving aid to the Trojans. Go back now, lest she should find out. I will consider the matter, and will bring it about as wish. See, I incline my head that you believe me. This is the most solemn that I can give to any god. I never recall my word, or deceive, or fail to do what I say, when I have nodded my head." As he spoke the son of Saturn bowed his dark brows, and the ambrosial locks swayed on his immortal head, till vast Olympus reeled. When the pair had thus laid their plans, they parted- Jove to his house, while the goddess quitted the splendour of Olympus, and plunged into the depths of the sea. The gods rose from their seats, before the coming of their sire. Not one of them dared to remain sitting, but all stood up as he came among them. There, then, he took his seat. But Juno, when she saw him, knew that he and the old merman's daughter, silver-footed Thetis, had been hatching mischief, so she at once began to upbraid him. "Trickster," she cried, "which of the gods have you been taking into your counsels now? You are always settling matters in secret behind my back, and have never yet told me, if you could help it, one word of your intentions." "Juno," replied the sire of gods and men, "you must not expect to be informed of all my counsels. You are my wife, but you would find it hard to understand them. When it is proper for you to hear, there is no one, god or man, who will be told sooner, but when I mean to keep a matter to myself, you must not pry nor ask questions." "Dread son of Saturn," answered Juno, "what are you talking about? I? Pry and ask questions? Never. I let you have your own way in everything. Still, I have a strong misgiving that the old merman's daughter Thetis has been talking you over, for she was with you and had hold of your knees this self-same morning. I believe, therefore, that you have been promising her to give glory to Achilles, and to kill much people at the ships of the Achaeans." "Wife," said Jove, "I can do nothing but you suspect me and find it out. You will take nothing by it, for I shall only dislike you the more, and it will go harder with you. Granted that it is as you say; I mean to have it so; sit down and hold your tongue as I bid you for if I once begin to lay my hands about you, though all heaven were on your side it would profit you nothing." On this Juno was frightened, so she curbed her stubborn will and sat down in silence. But the heavenly beings were disquieted throughout the house of Jove, till the cunning workman Vulcan began to try and pacify his mother Juno. "It will be intolerable," said he, "if you two fall to wrangling and setting heaven in an uproar about a pack of mortals. If such ill counsels are to prevail, we shall have no pleasure at our banquet. Let me then advise my mother- and she must herself know that it will be better- to make friends with my dear father Jove, lest he again scold her and disturb our feast. If the Olympian Thunderer wants to hurl us all from our seats, he can do so, for he is far the strongest, so give him fair words, and he will then soon be in a good humour with us." As he spoke, he took a double cup of nectar, and placed it in his mother's hand. "Cheer up, my dear mother," said he, "and make the best of it. I love you dearly, and should be very sorry to see you get a thrashing; however grieved I might be, I could not help for there is no standing against Jove. Once before when I was trying to help you, he caught me by the foot and flung me from the heavenly threshold. All day long from morn till eve, was I falling, till at sunset I came to ground in the island of Lemnos, and there I lay, with very little life left in me, till the Sintians came and tended me." Juno smiled at this, and as she smiled she took the cup from her son's hands. Then Vulcan drew sweet nectar from the mixing-bowl, and served it round among the gods, going from left to right; and the blessed gods laughed out a loud applause as they saw him ing bustling about the heavenly mansion. Thus through the livelong day to the going down of the sun they feasted, and every one had his full share, so that all were satisfied. Apollo struck his lyre, and the Muses lifted up their sweet voices, calling and answering one another. But when the sun's glorious light had faded, they went home to bed, each in his own abode, which lame Vulcan with his consummate skill had fashioned for them. So Jove, the Olympian Lord of Thunder, hied him to the bed in which he always slept; and when he had got on to it he went to sleep, with Juno of the golden throne by his side. ---------------------------------------------------------------------- BOOK II Now the other gods and the armed warriors on the plain slept soundly, but Jove was wakeful, for he was thinking how to do honour to Achilles, and destroyed much people at the ships of the Achaeans. In the end he deemed it would be best to send a lying dream to King Agamemnon; so he called one to him and said to it, "Lying Dream, go to the ships of the Achaeans, into the tent of Agamemnon, and say to him word to word as I now bid you. Tell him to get the Achaeans instantly under arms, for he shall take Troy. There are no longer divided counsels among the gods; Juno has brought them to her own mind, and woe betides the Trojans." The dream went when it had heard its message, and soon reached the ships of the Achaeans. It sought Agamemnon son of Atreus and found him in his tent, wrapped in a profound slumber. It hovered over his head in the likeness of Nestor, son of Neleus, whom Agamemnon honoured above all his councillors, and said:- "You are sleeping, son of Atreus; one who has the welfare of his host and so much other care upon his shoulders should dock his sleep. Hear me at once, for I come as a messenger from Jove, who, though he be not near, yet takes thought for you and pities you. He bids you get the Achaeans instantly under arms, for you shall take Troy. There are no longer divided counsels among the gods; Juno has brought them over to her own mind, and woe betides the Trojans at the hands of Jove. Remember this, and when you wake see that it does not escape you." The dream then left him, and he thought of things that were, surely not to be accomplished. He thought that on that same day he was to take the city of Priam, but he little knew what was in the mind of Jove, who had many another hard-fought fight in store alike for Danaans and Trojans. Then presently he woke, with the divine message still ringing in his ears; so he sat upright, and put on his soft shirt so fair and new, and over this his heavy cloak. He bound his sandals on to his comely feet, and slung his silver-studded sword about his shoulders; then he took the imperishable staff of his father, and sallied forth to the ships of the Achaeans. The goddess Dawn now wended her way to vast Olympus that she might herald day to Jove and to the other immortals, and Agamemnon sent the criers round to call the people in assembly; so they called them and the people gathered thereon. But first he summoned a meeting of the elders at the ship of Nestor king of Pylos, and when they were assembled he laid a cunning counsel before them. "My friends," said he, "I have had a dream from heaven in the dead of night, and its face and figure resembled none but Nestor's. It hovered over my head and said, 'You are sleeping, son of Atreus; one who has the welfare of his host and so much other care upon his shoulders should dock his sleep. Hear me at once, for I am a messenger from Jove, who, though he be not near, yet takes thought for you and pities you. He bids you get the Achaeans instantly under arms, for you shall take Troy. There are no longer divided counsels among the gods; Juno has brought them over to her own mind, and woe betides the Trojans at the hands of Jove. Remember this.' The dream then vanished and I awoke. Let us now, therefore, arm the sons of the Achaeans. But it will be well that I should first sound them, and to this end I will tell them to fly with their ships; but do you others go about among the host and prevent their doing so." He then sat down, and Nestor the prince of Pylos with all sincerity and goodwill addressed them thus: "My friends," said he, "princes and councillors of the Argives, if any other man of the Achaeans had told us of this dream we should have declared it false, and would have had nothing to do with it. But he who has seen it is the foremost man among us; we must therefore set about getting the people under arms." With this he led the way from the assembly, and the other sceptred kings rose with him in obedience to the word of Agamemnon; but the people pressed forward to hear. They swarmed like bees that sally from some hollow cave and flit in countless throng among the spring flowers, bunched in knots and clusters; even so did the mighty multitude pour from ships and tents to the assembly, and range themselves upon the wide-watered shore, while among them ran Wildfire Rumour, messenger of Jove, urging them ever to the fore. Thus they gathered in a pell-mell of mad confusion, and the earth groaned under the tramp of men as the people sought their places. Nine heralds went crying about among them to stay their tumult and bid them listen to the kings, till at last they were got into their several places and ceased their clamour. Then King Agamemnon rose, holding his sceptre. This was the work of Vulcan, who gave it to Jove the son of Saturn. Jove gave it to Mercury, slayer of Argus, guide and guardian. King Mercury gave it to Pelops, the mighty charioteer, and Pelops to Atreus, shepherd of his people. Atreus, when he died, left it to Thyestes, rich in flocks, and Thyestes in his turn left it to be borne by Agamemnon, that he might be lord of all Argos and of the isles. Leaning, then, on his sceptre, he addressed the Argives. "My friends," he said, "heroes, servants of Mars, the hand of heaven has been laid heavily upon me. Cruel Jove gave me his solemn promise that I should sack the city of Priam before returning, but he has played me false, and is now bidding me go ingloriously back to Argos with the loss of much people. Such is the will of Jove, who has laid many a proud city in the dust, as he will yet lay others, for his power is above all. It will be a sorry tale hereafter that an Achaean host, at once so great and valiant, battled in vain against men fewer in number than themselves; but as yet the end is not in sight. Think that the Achaeans and Trojans have sworn to a solemn covenant, and that they have each been numbered- the Trojans by the roll of their householders, and we by companies of ten; think further that each of our companies desired to have a Trojan householder to pour out their wine; we are so greatly more in number that full many a company would have to go without its cup-bearer. But they have in the town allies from other places, and it is these that hinder me from being able to sack the rich city of Ilius. Nine of Jove years are gone; the timbers of our ships have rotted; their tackling is sound no longer. Our wives and little ones at home look anxiously for our coming, but the work that we came hither to do has not been done. Now, therefore, let us all do as I say: let us sail back to our own land, for we shall not take Troy." With these words he moved the hearts of the multitude, so many of them as knew not the cunning counsel of Agamemnon. They surged to and fro like the waves of the Icarian Sea, when the east and south winds break from heaven's clouds to lash them; or as when the west wind sweeps over a field of corn and the ears bow beneath the blast, even so were they swayed as they flew with loud cries towards the ships, and the dust from under their feet rose heavenward. They cheered each other on to draw the ships into the sea; they cleared the channels in front of them; they began taking away the stays from underneath them, and the welkin rang with their glad cries, so eager were they to return. Then surely the Argives would have returned after a fashion that was not fated. But Juno said to Minerva, "Alas, daughter of aegis-bearing Jove, unweariable, shall the Argives fly home to their own land over the broad sea, and leave Priam and the Trojans the glory of still keeping Helen, for whose sake so many of the Achaeans have died at Troy, far from their homes? Go about at once among the host, and speak fairly to them, man by man, that they draw not their ships into the sea." Minerva was not slack to do her bidding. Down she darted from the topmost summits of Olympus, and in a moment she was at the ships of the Achaeans. There she found Ulysses, peer of Jove in counsel, standing alone. He had not as yet laid a hand upon his ship, for he was grieved and sorry; so she went close up to him and said, "Ulysses, noble son of Laertes, are you going to fling yourselves into your ships and be off home to your own land in this way? Will you leave Priam and the Trojans the glory of still keeping Helen, for whose sake so many of the Achaeans have died at Troy, far from their homes? Go about at once among the host, and speak fairly to them, man by man, that they draw not their ships into the sea." Ulysses knew the voice as that of the goddess: he flung his cloak from him and set off to run. His servant Eurybates, a man of Ithaca, who waited on him, took charge of the cloak, whereon Ulysses went straight up to Agamemnon and received from him his ancestral, imperishable staff. With this he went about among the ships of the Achaeans. Whenever he met a king or chieftain, he stood by him and spoke him fairly. "Sir," said he, "this flight is cowardly and unworthy. Stand to your post, and bid your people also keep their places. You do not yet know the full mind of Agamemnon; he was sounding us, and ere long will visit the Achaeans with his displeasure. We were not all of us at the council to hear what he then said; see to it lest he be angry and do us a mischief; for the pride of kings is great, and the hand of Jove is with them." But when he came across any common man who was making a noise, he struck him with his staff and rebuked him, saying, "Sirrah, hold your peace, and listen to better men than yourself. You are a coward and no soldier; you are nobody either in fight or council; we cannot all be kings; it is not well that there should be many masters; one man must be supreme- one king to whom the son of scheming Saturn has given the sceptre of sovereignty over you all." Thus masterfully did he go about among the host, and the people hurried back to the council from their tents and ships with a sound as the thunder of surf when it comes crashing down upon the shore, and all the sea is in an uproar. The rest now took their seats and kept to their own several places, but Thersites still went on wagging his unbridled tongue- a man of many words, and those unseemly; a monger of sedition, a railer against all who were in authority, who cared not what he said, so that he might set the Achaeans in a laugh. He was the ugliest man of all those that came before Troy- bandy-legged, lame of one foot, with his two shoulders rounded and hunched over his chest. His head ran up to a point, but there was little hair on the top of it. Achilles and Ulysses hated him worst of all, for it was with them that he was most wont to wrangle; now, however, with a shrill squeaky voice he began heaping his abuse on Agamemnon. The Achaeans were angry and disgusted, yet none the less he kept on brawling and bawling at the son of Atreus. "Agamemnon," he cried, "what ails you now, and what more do you want? Your tents are filled with bronze and with fair women, for whenever we take a town we give you the pick of them. Would you have yet more gold, which some Trojan is to give you as a ransom for his son, when I or another Achaean has taken him prisoner? or is it some young girl to hide and lie with? It is not well that you, the ruler of the Achaeans, should bring them into such misery. Weakling cowards, women rather than men, let us sail home, and leave this fellow here at Troy to stew in his own meeds of honour, and discover whether we were of any service to him or no. Achilles is a much better man than he is, and see how he has treated him- robbing him of his prize and keeping it himself. Achilles takes it meekly and shows no fight; if he did, son of Atreus, you would never again insult him." Thus railed Thersites, but Ulysses at once went up to him and rebuked him sternly. "Check your glib tongue, Thersites," said be, "and babble not a word further. Chide not with princes when you have none to back you. There is no viler creature come before Troy with the sons of Atreus. Drop this chatter about kings, and neither revile them nor keep harping about going home. We do not yet know how things are going to be, nor whether the Achaeans are to return with good success or evil. How dare you gibe at Agamemnon because the Danaans have awarded him so many prizes? I tell you, therefore- and it shall surely be- that if I again catch you talking such nonsense, I will either forfeit my own head and be no more called father of Telemachus, or I will take you, strip you stark naked, and whip you out of the assembly till you go blubbering back to the ships." On this he beat him with his staff about the back and shoulders till he dropped and fell a-weeping. The golden sceptre raised a bloody weal on his back, so he sat down frightened and in pain, looking foolish as he wiped the tears from his eyes. The people were sorry for him, yet they laughed heartily, and one would turn to his neighbour saying, "Ulysses has done many a good thing ere now in fight and council, but he never did the Argives a better turn than when he stopped this fellow's mouth from prating further. He will give the kings no more of his insolence." Thus said the people. Then Ulysses rose, sceptre in hand, and Minerva in the likeness of a herald bade the people be still, that those who were far off might hear him and consider his council. He therefore with all sincerity and goodwill addressed them thus:- "King Agamemnon, the Achaeans are for making you a by-word among all mankind. They forget the promise they made you when they set out from Argos, that you should not return till you had sacked the town of Troy, and, like children or widowed women, they murmur and would set off homeward. True it is that they have had toil enough to be disheartened. A man chafes at having to stay away from his wife even for a single month, when he is on shipboard, at the mercy of wind and sea, but it is now nine long years that we have been kept here; I cannot, therefore, blame the Achaeans if they turn restive; still we shall be shamed if we go home empty after so long a stay- therefore, my friends, be patient yet a little longer that we may learn whether the prophesyings of Calchas were false or true. "All who have not since perished must remember as though it were yesterday or the day before, how the ships of the Achaeans were detained in Aulis when we were on our way hither to make war on Priam and the Trojans. We were ranged round about a fountain offering hecatombs to the gods upon their holy altars, and there was a fine plane-tree from beneath which there welled a stream of pure water. Then we saw a prodigy; for Jove sent a fearful serpent out of the ground, with blood-red stains upon its back, and it darted from under the altar on to the plane-tree. Now there was a brood of young sparrows, quite small, upon the topmost bough, peeping out from under the leaves, eight in all, and their mother that hatched them made nine. The serpent ate the poor cheeping things, while the old bird flew about lamenting her little ones; but the serpent threw his coils about her and caught her by the wing as she was screaming. Then, when he had eaten both the sparrow and her young, the god who had sent him made him become a sign; for the son of scheming Saturn turned him into stone, and we stood there wondering at that which had come to pass. Seeing, then, that such a fearful portent had broken in upon our hecatombs, Calchas forthwith declared to us the oracles of heaven. 'Why, Achaeans,' said he, 'are you thus speechless? Jove has sent us this sign, long in coming, and long ere it be fulfilled, though its fame shall last for ever. As the serpent ate the eight fledglings and the sparrow that hatched them, which makes nine, so shall we fight nine years at Troy, but in the tenth shall take the town.' This was what he said, and now it is all coming true. Stay here, therefore, all of you, till we take the city of Priam." On this the Argives raised a shout, till the ships rang again with the uproar. Nestor, knight of Gerene, then addressed them. "Shame on you," he cried, "to stay talking here like children, when you should fight like men. Where are our covenants now, and where the oaths that we have taken? Shall our counsels be flung into the fire, with our drink-offerings and the right hands of fellowship wherein we have put our trust? We waste our time in words, and for all our talking here shall be no further forward. Stand, therefore, son of Atreus, by your own steadfast purpose; lead the Argives on to battle, and leave this handful of men to rot, who scheme, and scheme in vain, to get back to Argos ere they have learned whether Jove be true or a liar. For the mighty son of Saturn surely promised that we should succeed, when we Argives set sail to bring death and destruction upon the Trojans. He showed us favourable signs by flashing his lightning on our right hands; therefore let none make haste to go till he has first lain with the wife of some Trojan, and avenged the toil and sorrow that he has suffered for the sake of Helen. Nevertheless, if any man is in such haste to be at home again, let him lay his hand to his ship that he may meet his doom in the sight of all. But, O king, consider and give ear to my counsel, for the word that I say may not be neglected lightly. Divide your men, Agamemnon, into their several tribes and clans, that clans and tribes may stand by and help one another. If you do this, and if the Achaeans obey you, you will find out who, both chiefs and peoples, are brave, and who are cowards; for they will vie against the other. Thus you shall also learn whether it is through the counsel of heaven or the cowardice of man that you shall fail to take the town." And Agamemnon answered, "Nestor, you have again outdone the sons of the Achaeans in counsel. Would, by Father Jove, Minerva, and Apollo, that I had among them ten more such councillors, for the city of King Priam would then soon fall beneath our hands, and we should sack it. But the son of Saturn afflicts me with bootless wranglings and strife. Achilles and I are quarrelling about this girl, in which matter I was the first to offend; if we can be of one mind again, the Trojans will not stave off destruction for a day. Now, therefore, get your morning meal, that our hosts join in fight. Whet well your spears; see well to the ordering of your shields; give good feeds to your horses, and look your chariots carefully over, that we may do battle the livelong day; for we shall have no rest, not for a moment, till night falls to part us. The bands that bear your shields shall be wet with the sweat upon your shoulders, your hands shall weary upon your spears, your horses shall steam in front of your chariots, and if I see any man shirking the fight, or trying to keep out of it at the ships, there shall be no help for him, but he shall be a prey to dogs and vultures." Thus he spoke, and the Achaeans roared applause. As when the waves run high before the blast of the south wind and break on some lofty headland, dashing against it and buffeting it without ceasing, as the storms from every quarter drive them, even so did the Achaeans rise and hurry in all directions to their ships. There they lighted their fires at their tents and got dinner, offering sacrifice every man to one or other of the gods, and praying each one of them that he might live to come out of the fight. Agamemnon, king of men, sacrificed a fat five-year-old bull to the mighty son of Saturn, and invited the princes and elders of his host. First he asked Nestor and King Idomeneus, then the two Ajaxes and the son of Tydeus, and sixthly Ulysses, peer of gods in counsel; but Menelaus came of his own accord, for he knew how busy his brother then was. They stood round the bull with the barley-meal in their hands, and Agamemnon prayed, saying, "Jove, most glorious, supreme, that dwellest in heaven, and ridest upon the storm-cloud, grant that the sun may not go down, nor the night fall, till the palace of Priam is laid low, and its gates are consumed with fire. Grant that my sword may pierce the shirt of Hector about his heart, and that full many of his comrades may bite the dust as they fall dying round him." Thus he prayed, but the son of Saturn would not fulfil his prayer. He accepted the sacrifice, yet none the less increased their toil continually. When they had done praying and sprinkling the barley-meal upon the victim, they drew back its head, killed it, and then flayed it. They cut out the thigh-bones, wrapped them round in two layers of fat, and set pieces of raw meat on the top of them. These they burned upon the split logs of firewood, but they spitted the inward meats, and held them in the flames to cook. When the thigh-bones were burned, and they had tasted the inward meats, they cut the rest up small, put the pieces upon spits, roasted them till they were done, and drew them off; then, when they had finished their work and the feast was ready, they ate it, and every man had his full share, so that all were satisfied. As soon as they had had enough to eat and drink, Nestor, knight of Gerene, began to speak. "King Agamemnon," said he, "let us not stay talking here, nor be slack in the work that heaven has put into our hands. Let the heralds summon the people to gather at their several ships; we will then go about among the host, that we may begin fighting at once." Thus did he speak, and Agamemnon heeded his words. He at once sent the criers round to call the people in assembly. So they called them, and the people gathered thereon. The chiefs about the son of Atreus chose their men and marshalled them, while Minerva went among them holding her priceless aegis that knows neither age nor death. From it there waved a hundred tassels of pure gold, all deftly woven, and each one of them worth a hundred oxen. With this she darted furiously everywhere among the hosts of the Achaeans, urging them forward, and putting courage into the heart of each, so that he might fight and do battle without ceasing. Thus war became sweeter in their eyes even than returning home in their ships. As when some great forest fire is raging upon a mountain top and its light is seen afar, even so as they marched the gleam of their armour flashed up into the firmament of heaven. They were like great flocks of geese, or cranes, or swans on the plain about the waters of Cayster, that wing their way hither and thither, glorying in the pride of flight, and crying as they settle till the fen is alive with their screaming. Even thus did their tribes pour from ships and tents on to the plain of the Scamander, and the ground rang as brass under the feet of men and horses. They stood as thick upon the flower-bespangled field as leaves that bloom in summer. As countless swarms of flies buzz around a herdsman's homestead in the time of spring when the pails are drenched with milk, even so did the Achaeans swarm on to the plain to charge the Trojans and destroy them. The chiefs disposed their men this way and that before the fight began, drafting them out as easily as goatherds draft their flocks when they have got mixed while feeding; and among them went King Agamemnon, with a head and face like Jove the lord of thunder, a waist like Mars, and a chest like that of Neptune. As some great bull that lords it over the herds upon the plain, even so did Jove make the son of Atreus stand peerless among the multitude of heroes. And now, O Muses, dwellers in the mansions of Olympus, tell me- for you are goddesses and are in all places so that you see all things, while we know nothing but by report- who were the chiefs and princes of the Danaans? As for the common soldiers, they were so that I could not name every single one of them though I had ten tongues, and though my voice failed not and my heart were of bronze within me, unless you, O Olympian Muses, daughters of aegis-bearing Jove, were to recount them to me. Nevertheless, I will tell the captains of the ships and all the fleet together. Peneleos, Leitus, Arcesilaus, Prothoenor, and Clonius were captains of the Boeotians. These were they that dwelt in Hyria and rocky Aulis, and who held Schoenus, Scolus, and the highlands of Eteonus, with Thespeia, Graia, and the fair city of Mycalessus. They also held Harma, Eilesium, and Erythrae; and they had Eleon, Hyle, and Peteon; Ocalea and the strong fortress of Medeon; Copae, Eutresis, and Thisbe the haunt of doves; Coronea, and the pastures of Haliartus; Plataea and Glisas; the fortress of Thebes the less; holy Onchestus with its famous grove of Neptune; Arne rich in vineyards; Midea, sacred Nisa, and Anthedon upon the sea. From these there came fifty ships, and in each there were a hundred and twenty young men of the Boeotians. Ascalaphus and Ialmenus, sons of Mars, led the people that dwelt in Aspledon and Orchomenus the realm of Minyas. Astyoche a noble maiden bore them in the house of Actor son of Azeus; for she had gone with Mars secretly into an upper chamber, and he had lain with her. With these there came thirty ships. The Phoceans were led by Schedius and Epistrophus, sons of mighty Iphitus the son of Naubolus. These were they that held Cyparissus, rocky Pytho, holy Crisa, Daulis, and Panopeus; they also that dwelt in Anemorea and Hyampolis, and about the waters of the river Cephissus, and Lilaea by the springs of the Cephissus; with their chieftains came forty ships, and they marshalled the forces of the Phoceans, which were stationed next to the Boeotians, on their left. Ajax, the fleet son of Oileus, commanded the Locrians. He was not so great, nor nearly so great, as Ajax the son of Telamon. He was a little man, and his breastplate was made of linen, but in use of the spear he excelled all the Hellenes and the Achaeans. These dwelt in Cynus, Opous, Calliarus, Bessa, Scarphe, fair Augeae, Tarphe, and Thronium about the river Boagrius. With him there came forty ships of the Locrians who dwell beyond Euboea. The fierce Abantes held Euboea with its cities, Chalcis, Eretria, Histiaea rich in vines, Cerinthus upon the sea, and the rock-perched town of Dium; with them were also the men of Carystus and Styra; Elephenor of the race of Mars was in command of these; he was son of Chalcodon, and chief over all the Abantes. With him they came, fleet of foot and wearing their hair long behind, brave warriors, who would ever strive to tear open the corslets of their foes with their long ashen spears. Of these there came fifty ships. And they that held the strong city of Athens, the people of great Erechtheus, who was born of the soil itself, but Jove's daughter, Minerva, fostered him, and established him at Athens in her own rich sanctuary. There, year by year, the Athenian youths worship him with sacrifices of bulls and rams. These were commanded by Menestheus, son of Peteos. No man living could equal him in the marshalling of chariots and foot soldiers. Nestor could alone rival him, for he was older. With him there came fifty ships. Ajax brought twelve ships from Salamis, and stationed them alongside those of the Athenians. The men of Argos, again, and those who held the walls of Tiryns, with Hermione, and Asine upon the gulf; Troezene, Eionae, and the vineyard lands of Epidaurus; the Achaean youths, moreover, who came from Aegina and Mases; these were led by Diomed of the loud battle-cry, and Sthenelus son of famed Capaneus. With them in command was Euryalus, son of king Mecisteus, son of Talaus; but Diomed was chief over them all. With these there came eighty ships. Those who held the strong city of Mycenae, rich Corinth and Cleonae; Orneae, Araethyrea, and Licyon, where Adrastus reigned of old; Hyperesia, high Gonoessa, and Pellene; Aegium and all the coast-land round about Helice; these sent a hundred ships under the command of King Agamemnon, son of Atreus. His force was far both finest and most numerous, and in their midst was the king himself, all glorious in his armour of gleaming bronze- foremost among the heroes, for he was the greatest king, and had most men under him. And those that dwelt in Lacedaemon, lying low among the hills, Pharis, Sparta, with Messe the haunt of doves; Bryseae, Augeae, Amyclae, and Helos upon the sea; Laas, moreover, and Oetylus; these were led by Menelaus of the loud battle-cry, brother to Agamemnon, and of them there were sixty ships, drawn up apart from the others. Among them went Menelaus himself, strong in zeal, urging his men to fight; for he longed to avenge the toil and sorrow that he had suffered for the sake of Helen. The men of Pylos and Arene, and Thryum where is the ford of the river Alpheus; strong Aipy, Cyparisseis, and Amphigenea; Pteleum, Helos, and Dorium, where the Muses met Thamyris, and stilled his minstrelsy for ever. He was returning from Oechalia, where Eurytus lived and reigned, and boasted that he would surpass even the Muses, daughters of aegis-bearing Jove, if they should sing against him; whereon they were angry, and maimed him. They robbed him of his divine power of song, and thenceforth he could strike the lyre no more. These were commanded by Nestor, knight of Gerene, and with him there came ninety ships. And those that held Arcadia, under the high mountain of Cyllene, near the tomb of Aepytus, where the people fight hand to hand; the men of Pheneus also, and Orchomenus rich in flocks; of Rhipae, Stratie, and bleak Enispe; of Tegea and fair Mantinea; of Stymphelus and Parrhasia; of these King Agapenor son of Ancaeus was commander, and they had sixty ships. Many Arcadians, good soldiers, came in each one of them, but Agamemnon found them the ships in which to cross the sea, for they were not a people that occupied their business upon the waters. The men, moreover, of Buprasium and of Elis, so much of it as is enclosed between Hyrmine, Myrsinus upon the sea-shore, the rock Olene and Alesium. These had four leaders, and each of them had ten ships, with many Epeans on board. Their captains were Amphimachus and Thalpius- the one, son of Cteatus, and the other, of Eurytus- both of the race of Actor. The two others were Diores, son of Amarynces, and Polyxenus, son of King Agasthenes, son of Augeas. And those of Dulichium with the sacred Echinean islands, who dwelt beyond the sea off Elis; these were led by Meges, peer of Mars, and the son of valiant Phyleus, dear to Jove, who quarrelled with his father, and went to settle in Dulichium. With him there came forty ships. Ulysses led the brave Cephallenians, who held Ithaca, Neritum with its forests, Crocylea, rugged Aegilips, Samos and Zacynthus, with the mainland also that was over against the islands. These were led by Ulysses, peer of Jove in counsel, and with him there came twelve ships. Thoas, son of Andraemon, commanded the Aetolians, who dwelt in Pleuron, Olenus, Pylene, Chalcis by the sea, and rocky Calydon, for the great king Oeneus had now no sons living, and was himself dead, as was also golden-haired Meleager, who had been set over the Aetolians to be their king. And with Thoas there came forty ships. The famous spearsman Idomeneus led the Cretans, who held Cnossus, and the well-walled city of Gortys; Lyctus also, Miletus and Lycastus that lies upon the chalk; the populous towns of Phaestus and Rhytium, with the other peoples that dwelt in the hundred cities of Crete. All these were led by Idomeneus, and by Meriones, peer of murderous Mars. And with these there came eighty ships. Tlepolemus, son of Hercules, a man both brave and large of stature, brought nine ships of lordly warriors from Rhodes. These dwelt in Rhodes which is divided among the three cities of Lindus, Ielysus, and Cameirus, that lies upon the chalk. These were commanded by Tlepolemus, son of Hercules by Astyochea, whom he had carried off from Ephyra, on the river Selleis, after sacking many cities of valiant warriors. When Tlepolemus grew up, he killed his father's uncle Licymnius, who had been a famous warrior in his time, but was then grown old. On this he built himself a fleet, gathered a great following, and fled beyond the sea, for he was menaced by the other sons and grandsons of Hercules. After a voyage. during which he suffered great hardship, he came to Rhodes, where the people divided into three communities, according to their tribes, and were dearly loved by Jove, the lord, of gods and men; wherefore the son of Saturn showered down great riches upon them. And Nireus brought three ships from Syme- Nireus, who was the handsomest man that came up under Ilius of all the Danaans after the son of Peleus- but he was a man of no substance, and had but a small following. And those that held Nisyrus, Crapathus, and Casus, with Cos, the city of Eurypylus, and the Calydnian islands, these were commanded by Pheidippus and Antiphus, two sons of King Thessalus the son of Hercules. And with them there came thirty ships. Those again who held Pelasgic Argos, Alos, Alope, and Trachis; and those of Phthia and Hellas the land of fair women, who were called Myrmidons, Hellenes, and Achaeans; these had fifty ships, over which Achilles was in command. But they now took no part in the war, inasmuch as there was no one to marshal them; for Achilles stayed by his ships, furious about the loss of the girl Briseis, whom he had taken from Lyrnessus at his own great peril, when he had sacked Lyrnessus and Thebe, and had overthrown Mynes and Epistrophus, sons of king Evenor, son of Selepus. For her sake Achilles was still grieving, but ere long he was again to join them. And those that held Phylace and the flowery meadows of Pyrasus, sanctuary of Ceres; Iton, the mother of sheep; Antrum upon the sea, and Pteleum that lies upon the grass lands. Of these brave Protesilaus had been captain while he was yet alive, but he was now lying under the earth. He had left a wife behind him in Phylace to tear her cheeks in sorrow, and his house was only half finished, for he was slain by a Dardanian warrior while leaping foremost of the Achaeans upon the soil of Troy. Still, though his people mourned their chieftain, they were not without a leader, for Podarces, of the race of Mars, marshalled them; he was son of Iphiclus, rich in sheep, who was the son of Phylacus, and he was own brother to Protesilaus, only younger, Protesilaus being at once the elder and the more valiant. So the people were not without a leader, though they mourned him whom they had lost. With him there came forty ships. And those that held Pherae by the Boebean lake, with Boebe, Glaphyrae, and the populous city of Iolcus, these with their eleven ships were led by Eumelus, son of Admetus, whom Alcestis bore to him, loveliest of the daughters of Pelias. And those that held Methone and Thaumacia, with Meliboea and rugged Olizon, these were led by the skilful archer Philoctetes, and they had seven ships, each with fifty oarsmen all of them good archers; but Philoctetes was lying in great pain in the Island of Lemnos, where the sons of the Achaeans left him, for he had been bitten by a poisonous water snake. There he lay sick and sorry, and full soon did the Argives come to miss him. But his people, though they felt his loss were not leaderless, for Medon, the bastard son of Oileus by Rhene, set them in array. Those, again, of Tricca and the stony region of Ithome, and they that held Oechalia, the city of Oechalian Eurytus, these were commanded by the two sons of Aesculapius, skilled in the art of healing, Podalirius and Machaon. And with them there came thirty ships. The men, moreover, of Ormenius, and by the fountain of Hypereia, with those that held Asterius, and the white crests of Titanus, these were led by Eurypylus, the son of Euaemon, and with them there came forty ships. Those that held Argissa and Gyrtone, Orthe, Elone, and the white city of Oloosson, of these brave Polypoetes was leader. He was son of Pirithous, who was son of Jove himself, for Hippodameia bore him to Pirithous on the day when he took his revenge on the shaggy mountain savages and drove them from Mt. Pelion to the Aithices. But Polypoetes was not sole in command, for with him was Leonteus, of the race of Mars, who was son of Coronus, the son of Caeneus. And with these there came forty ships. Guneus brought two and twenty ships from Cyphus, and he was followed by the Enienes and the valiant Peraebi, who dwelt about wintry Dodona, and held the lands round the lovely river Titaresius, which sends its waters into the Peneus. They do not mingle with the silver eddies of the Peneus, but flow on the top of them like oil; for the Titaresius is a branch of dread Orcus and of the river Styx. Of the Magnetes, Prothous son of Tenthredon was commander. They were they that dwelt about the river Peneus and Mt. Pelion. Prothous, fleet of foot, was their leader, and with him there came forty ships. Such were the chiefs and princes of the Danaans. Who, then, O Muse, was the foremost, whether man or horse, among those that followed after the sons of Atreus? Of the horses, those of the son of Pheres were by far the finest. They were driven by Eumelus, and were as fleet as birds. They were of the same age and colour, and perfectly matched in height. Apollo, of the silver bow, had bred them in Perea- both of them mares, and terrible as Mars in battle. Of the men, Ajax, son of Telamon, was much the foremost so long as Achilles' anger lasted, for Achilles excelled him greatly and he had also better horses; but Achilles was now holding aloof at his ships by reason of his quarrel with Agamemnon, and his people passed their time upon the sea shore, throwing discs or aiming with spears at a mark, and in archery. Their horses stood each by his own chariot, champing lotus and wild celery. The chariots were housed under cover, but their owners, for lack of leadership, wandered hither and thither about the host and went not forth to fight. Thus marched the host like a consuming fire, and the earth groaned beneath them when the lord of thunder is angry and lashes the land about Typhoeus among the Arimi, where they say Typhoeus lies. Even so did the earth groan beneath them as they sped over the plain. And now Iris, fleet as the wind, was sent by Jove to tell the bad news among the Trojans. They were gathered in assembly, old and young, at Priam's gates, and Iris came close up to Priam, speaking with the voice of Priam's son Polites, who, being fleet of foot, was stationed as watchman for the Trojans on the tomb of old Aesyetes, to look out for any sally of the Achaeans. In his likeness Iris spoke, saying, "Old man, you talk idly, as in time of peace, while war is at hand. I have been in many a battle, but never yet saw such a host as is now advancing. They are crossing the plain to attack the city as thick as leaves or as the sands of the sea. Hector, I charge you above all others, do as I say. There are many allies dispersed about the city of Priam from distant places and speaking divers tongues. Therefore, let each chief give orders to his own people, setting them severally in array and leading them forth to battle." Thus she spoke, but Hector knew that it was the goddess, and at once broke up the assembly. The men flew to arms; all the gates were opened, and the people thronged through them, horse and foot, with the tramp as of a great multitude. Now there is a high mound before the city, rising by itself upon the plain. Men call it Batieia, but the gods know that it is the tomb of lithe Myrine. Here the Trojans and their allies divided their forces. Priam's son, great Hector of the gleaming helmet, commanded the Trojans, and with him were arrayed by far the greater number and most valiant of those who were longing for the fray. The Dardanians were led by brave Aeneas, whom Venus bore to Anchises, when she, goddess though she was, had lain with him upon the mountain slopes of Ida. He was not alone, for with him were the two sons of Antenor, Archilochus and Acamas, both skilled in all the arts of war. They that dwelt in Telea under the lowest spurs of Mt. Ida, men of substance, who drink the limpid waters of the Aesepus, and are of Trojan blood- these were led by Pandarus son of Lycaon, whom Apollo had taught to use the bow. They that held Adresteia and the land of Apaesus, with Pityeia, and the high mountain of Tereia- these were led by Adrestus and Amphius, whose breastplate was of linen. These were the sons of Merops of Percote, who excelled in all kinds of divination. He told them not to take part in the war, but they gave him no heed, for fate lured them to destruction. They that dwelt about Percote and Practius, with Sestos, Abydos, and Arisbe- these were led by Asius, son of Hyrtacus, a brave commander- Asius, the son of Hyrtacus, whom his powerful dark bay steeds, of the breed that comes from the river Selleis, had brought from Arisbe. Hippothous led the tribes of Pelasgian spearsmen, who dwelt in fertile Larissa- Hippothous, and Pylaeus of the race of Mars, two sons of the Pelasgian Lethus, son of Teutamus. Acamas and the warrior Peirous commanded the Thracians and those that came from beyond the mighty stream of the Hellespont. Euphemus, son of Troezenus, the son of Ceos, was captain of the Ciconian spearsmen. Pyraechmes led the Paeonian archers from distant Amydon, by the broad waters of the river Axius, the fairest that flow upon the earth. The Paphlagonians were commanded by stout-hearted Pylaemanes from Enetae, where the mules run wild in herds. These were they that held Cytorus and the country round Sesamus, with the cities by the river Parthenius, Cromna, Aegialus, and lofty Erithini. Odius and Epistrophus were captains over the Halizoni from distant Alybe, where there are mines of silver. Chromis, and Ennomus the augur, led the Mysians, but his skill in augury availed not to save him from destruction, for he fell by the hand of the fleet descendant of Aeacus in the river, where he slew others also of the Trojans. Phorcys, again, and noble Ascanius led the Phrygians from the far country of Ascania, and both were eager for the fray. Mesthles and Antiphus commanded the Meonians, sons of Talaemenes, born to him of the Gygaean lake. These led the Meonians, who dwelt under Mt. Tmolus. Nastes led the Carians, men of a strange speech. These held Miletus and the wooded mountain of Phthires, with the water of the river Maeander and the lofty crests of Mt. Mycale. These were commanded by Nastes and Amphimachus, the brave sons of Nomion. He came into the fight with gold about him, like a girl; fool that he was, his gold was of no avail to save him, for he fell in the river by the hand of the fleet descendant of Aeacus, and Achilles bore away his gold. Sarpedon and Glaucus led the Lycians from their distant land, by the eddying waters of the Xanthus. ---------------------------------------------------------------------- BOOK III When the companies were thus arrayed, each under its own captain, the Trojans advanced as a flight of wild fowl or cranes that scream overhead when rain and winter drive them over the flowing waters of Oceanus to bring death and destruction on the Pygmies, and they wrangle in the air as they fly; but the Achaeans marched silently, in high heart, and minded to stand by one another. As when the south wind spreads a curtain of mist upon the mountain tops, bad for shepherds but better than night for thieves, and a man can see no further than he can throw a stone, even so rose the dust from under their feet as they made all speed over the plain. When they were close up with one another, Alexandrus came forward as champion on the Trojan side. On his shoulders he bore the skin of a panther, his bow, and his sword, and he brandished two spears shod with bronze as a challenge to the bravest of the Achaeans to meet him in single fight. Menelaus saw him thus stride out before the ranks, and was glad as a hungry lion that lights on the carcase of some goat or horned stag, and devours it there and then, though dogs and youths set upon him. Even thus was Menelaus glad when his eyes caught sight of Alexandrus, for he deemed that now he should be revenged. He sprang, therefore, from his chariot, clad in his suit of armour. Alexandrus quailed as he saw Menelaus come forward, and shrank in fear of his life under cover of his men. As one who starts back affrighted, trembling and pale, when he comes suddenly upon a serpent in some mountain glade, even so did Alexandrus plunge into the throng of Trojan warriors, terror-stricken at the sight of the son Atreus. Then Hector upbraided him. "Paris," said he, "evil-hearted Paris, fair to see, but woman-mad, and false of tongue, would that you had never been born, or that you had died unwed. Better so, than live to be disgraced and looked askance at. Will not the Achaeans mock at us and say that we have sent one to champion us who is fair to see but who has neither wit nor courage? Did you not, such as you are, get your following together and sail beyond the seas? Did you not from your a far country carry off a lovely woman wedded among a people of warriors- to bring sorrow upon your father, your city, and your whole country, but joy to your enemies, and hang-dog shamefacedness to yourself? And now can you not dare face Menelaus and learn what manner of man he is whose wife you have stolen? Where indeed would be your lyre and your love-tricks, your comely locks and your fair favour, when you were lying in the dust before him? The Trojans are a weak-kneed people, or ere this you would have had a shirt of stones for the wrongs you have done them." And Alexandrus answered, "Hector, your rebuke is just. You are hard as the axe which a shipwright wields at his work, and cleaves the timber to his liking. As the axe in his hand, so keen is the edge of your scorn. Still, taunt me not with the gifts that golden Venus has given me; they are precious; let not a man disdain them, for the gods give them where they are minded, and none can have them for the asking. If you would have me do battle with Menelaus, bid the Trojans and Achaeans take their seats, while he and I fight in their midst for Helen and all her wealth. Let him who shall be victorious and prove to be the better man take the woman and all she has, to bear them to his home, but let the rest swear to a solemn covenant of peace whereby you Trojans shall stay here in Troy, while the others go home to Argos and the land of the Achaeans." When Hector heard this he was glad, and went about among the Trojan ranks holding his spear by the middle to keep them back, and they all sat down at his bidding: but the Achaeans still aimed at him with stones and arrows, till Agamemnon shouted to them saying, "Hold, Argives, shoot not, sons of the Achaeans; Hector desires to speak." They ceased taking aim and were still, whereon Hector spoke. "Hear from my mouth," said he, "Trojans and Achaeans, the saying of Alexandrus, through whom this quarrel has come about. He bids the Trojans and Achaeans lay their armour upon the ground, while he and Menelaus fight in the midst of you for Helen and all her wealth. Let him who shall be victorious and prove to be the better man take the woman and all she has, to bear them to his own home, but let the rest swear to a solemn covenant of peace." Thus he spoke, and they all held their peace, till Menelaus of the loud battle-cry addressed them. "And now," he said, "hear me too, for it is I who am the most aggrieved. I deem that the parting of Achaeans and Trojans is at hand, as well it may be, seeing how much have suffered for my quarrel with Alexandrus and the wrong he did me. Let him who shall die, die, and let the others fight no more. Bring, then, two lambs, a white ram and a black ewe, for Earth and Sun, and we will bring a third for Jove. Moreover, you shall bid Priam come, that he may swear to the covenant himself; for his sons are high-handed and ill to trust, and the oaths of Jove must not be transgressed or taken in vain. Young men's minds are light as air, but when an old man comes he looks before and after, deeming that which shall be fairest upon both sides." The Trojans and Achaeans were glad when they heard this, for they thought that they should now have rest. They backed their chariots toward the ranks, got out of them, and put off their armour, laying it down upon the ground; and the hosts were near to one another with a little space between them. Hector sent two messengers to the city to bring the lambs and to bid Priam come, while Agamemnon told Talthybius to fetch the other lamb from the ships, and he did as Agamemnon had said. Meanwhile Iris went to Helen in the form of her sister-in-law, wife of the son of Antenor, for Helicaon, son of Antenor, had married Laodice, the fairest of Priam's daughters. She found her in her own room, working at a great web of purple linen, on which she was embroidering the battles between Trojans and Achaeans, that Mars had made them fight for her sake. Iris then came close up to her and said, "Come hither, child, and see the strange doings of the Trojans and Achaeans till now they have been warring upon the plain, mad with lust of battle, but now they have left off fighting, and are leaning upon their shields, sitting still with their spears planted beside them. Alexandrus and Menelaus are going to fight about yourself, and you are to the the wife of him who is the victor." Thus spoke the goddess, and Helen's heart yearned after her former husband, her city, and her parents. She threw a white mantle over her head, and hurried from her room, weeping as she went, not alone, but attended by two of her handmaids, Aethrae, daughter of Pittheus, and Clymene. And straightway they were at the Scaean gates. The two sages, Ucalegon and Antenor, elders of the people, were seated by the Scaean gates, with Priam, Panthous, Thymoetes, Lampus, Clytius, and Hiketaon of the race of Mars. These were too old to fight, but they were fluent orators, and sat on the tower like cicales that chirrup delicately from the boughs of some high tree in a wood. When they saw Helen coming towards the tower, they said softly to one another, "Small wonder that Trojans and Achaeans should endure so much and so long, for the sake of a woman so marvellously and divinely lovely. Still, fair though she be, let them take her and go, or she will breed sorrow for us and for our children after us." But Priam bade her draw nigh. "My child," said he, "take your seat in front of me that you may see your former husband, your kinsmen and your friends. I lay no blame upon you, it is the gods, not you who are to blame. It is they that have brought about this terrible war with the Achaeans. Tell me, then, who is yonder huge hero so great and goodly? I have seen men taller by a head, but none so comely and so royal. Surely he must be a king." "Sir," answered Helen, "father of my husband, dear and reverend in my eyes, would that I had chosen death rather than to have come here with your son, far from my bridal chamber, my friends, my darling daughter, and all the companions of my girlhood. But it was not to be, and my lot is one of tears and sorrow. As for your question, the hero of whom you ask is Agamemnon, son of Atreus, a good king and a brave soldier, brother-in-law as surely as that he lives, to my abhorred and miserable self." The old man marvelled at him and said, "Happy son of Atreus, child of good fortune. I see that the Achaeans are subject to you in great multitudes. When I was in Phrygia I saw much horsemen, the people of Otreus and of Mygdon, who were camping upon the banks of the river Sangarius; I was their ally, and with them when the Amazons, peers of men, came up against them, but even they were not so many as the Achaeans." The old man next looked upon Ulysses; "Tell me," he said, "who is that other, shorter by a head than Agamemnon, but broader across the chest and shoulders? His armour is laid upon the ground, and he stalks in front of the ranks as it were some great woolly ram ordering his ewes." And Helen answered, "He is Ulysses, a man of great craft, son of Laertes. He was born in rugged Ithaca, and excels in all manner of stratagems and subtle cunning." On this Antenor said, "Madam, you have spoken truly. Ulysses once came here as envoy about yourself, and Menelaus with him. I received them in my own house, and therefore know both of them by sight and conversation. When they stood up in presence of the assembled Trojans, Menelaus was the broader shouldered, but when both were seated Ulysses had the more royal presence. After a time they delivered their message, and the speech of Menelaus ran trippingly on the tongue; he did not say much, for he was a man of few words, but he spoke very clearly and to the point, though he was the younger man of the two; Ulysses, on the other hand, when he rose to speak, was at first silent and kept his eyes fixed upon the ground. There was no play nor graceful movement of his sceptre; he kept it straight and stiff like a man unpractised in oratory- one might have taken him for a mere churl or simpleton; but when he raised his voice, and the words came driving from his deep chest like winter snow before the wind, then there was none to touch him, and no man thought further of what he looked like." Priam then caught sight of Ajax and asked, "Who is that great and goodly warrior whose head and broad shoulders tower above the rest of the Argives?" "That," answered Helen, "is huge Ajax, bulwark of the Achaeans, and on the other side of him, among the Cretans, stands Idomeneus looking like a god, and with the captains of the Cretans round him. Often did Menelaus receive him as a guest in our house when he came visiting us from Crete. I see, moreover, many other Achaeans whose names I could tell you, but there are two whom I can nowhere find, Castor, breaker of horses, and Pollux the mighty boxer; they are children of my mother, and own brothers to myself. Either they have not left Lacedaemon, or else, though they have brought their ships, they will not show themselves in battle for the shame and disgrace that I have brought upon them." She knew not that both these heroes were already lying under the earth in their own land of Lacedaemon. Meanwhile the heralds were bringing the holy oath-offerings through the city- two lambs and a goatskin of wine, the gift of earth; and Idaeus brought the mixing bowl and the cups of gold. He went up to Priam and said, "Son of Laomedon, the princes of the Trojans and Achaeans bid you come down on to the plain and swear to a solemn covenant. Alexandrus and Menelaus are to fight for Helen in single combat, that she and all her wealth may go with him who is the victor. We are to swear to a solemn covenant of peace whereby we others shall dwell here in Troy, while the Achaeans return to Argos and the land of the Achaeans." The old man trembled as he heard, but bade his followers yoke the horses, and they made all haste to do so. He mounted the chariot, gathered the reins in his hand, and Antenor took his seat beside him; they then drove through the Scaean gates on to the plain. When they reached the ranks of the Trojans and Achaeans they left the chariot, and with measured pace advanced into the space between the hosts. Agamemnon and Ulysses both rose to meet them. The attendants brought on the oath-offerings and mixed the wine in the mixing-bowls; they poured water over the hands of the chieftains, and the son of Atreus drew the dagger that hung by his sword, and cut wool from the lambs' heads; this the men-servants gave about among the Trojan and Achaean princes, and the son of Atreus lifted up his hands in prayer. "Father Jove," he cried, "that rulest in Ida, most glorious in power, and thou oh Sun, that seest and givest ear to all things, Earth and Rivers, and ye who in the realms below chastise the soul of him that has broken his oath, witness these rites and guard them, that they be not vain. If Alexandrus kills Menelaus, let him keep Helen and all her wealth, while we sail home with our ships; but if Menelaus kills Alexandrus, let the Trojans give back Helen and all that she has; let them moreover pay such fine to the Achaeans as shall be agreed upon, in testimony among those that shall be born hereafter. Aid if Priam and his sons refuse such fine when Alexandrus has fallen, then will I stay here and fight on till I have got satisfaction." As he spoke he drew his knife across the throats of the victims, and laid them down gasping and dying upon the ground, for the knife had reft them of their strength. Then they poured wine from the mixing-bowl into the cups, and prayed to the everlasting gods, saying, Trojans and Achaeans among one another, "Jove, most great and glorious, and ye other everlasting gods, grant that the brains of them who shall first sin against their oaths- of them and their children- may be shed upon the ground even as this wine, and let their wives become the slaves of strangers." Thus they prayed, but not as yet would Jove grant them their prayer. Then Priam, descendant of Dardanus, spoke, saying, "Hear me, Trojans and Achaeans, I will now go back to the wind-beaten city of Ilius: I dare not with my own eyes witness this fight between my son and Menelaus, for Jove and the other immortals alone know which shall fall." On this he laid the two lambs on his chariot and took his seat. He gathered the reins in his hand, and Antenor sat beside him; the two then went back to Ilius. Hector and Ulysses measured the ground, and cast lots from a helmet of bronze to see which should take aim first. Meanwhile the two hosts lifted up their hands and prayed saying, "Father Jove, that rulest from Ida, most glorious in power, grant that he who first brought about this war between us may die, and enter the house of Hades, while we others remain at peace and abide by our oaths." Great Hector now turned his head aside while he shook the helmet, and the lot of Paris flew out first. The others took their several stations, each by his horses and the place where his arms were lying, while Alexandrus, husband of lovely Helen, put on his goodly armour. First he greaved his legs with greaves of good make and fitted with ancle-clasps of silver; after this he donned the cuirass of his brother Lycaon, and fitted it to his own body; he hung his silver-studded sword of bronze about his shoulders, and then his mighty shield. On his comely head he set his helmet, well-wrought, with a crest of horse-hair that nodded menacingly above it, and he grasped a redoubtable spear that suited his hands. In like fashion Menelaus also put on his armour. When they had thus armed, each amid his own people, they strode fierce of aspect into the open space, and both Trojans and Achaeans were struck with awe as they beheld them. They stood near one another on the measured ground, brandishing their spears, and each furious against the other. Alexandrus aimed first, and struck the round shield of the son of Atreus, but the spear did not pierce it, for the shield turned its point. Menelaus next took aim, praying to Father Jove as he did so. "King Jove," he said, "grant me revenge on Alexandrus who has wronged me; subdue him under my hand that in ages yet to come a man may shrink from doing ill deeds in the house of his host." He poised his spear as he spoke, and hurled it at the shield of Alexandrus. Through shield and cuirass it went, and tore the shirt by his flank, but Alexandrus swerved aside, and thus saved his life. Then the son of Atreus drew his sword, and drove at the projecting part of his helmet, but the sword fell shivered in three or four pieces from his hand, and he cried, looking towards Heaven, "Father Jove, of all gods thou art the most despiteful; I made sure of my revenge, but the sword has broken in my hand, my spear has been hurled in vain, and I have not killed him." With this he flew at Alexandrus, caught him by the horsehair plume of his helmet, and began dragging him towards the Achaeans. The strap of the helmet that went under his chin was choking him, and Menelaus would have dragged him off to his own great glory had not Jove's daughter Venus been quick to mark and to break the strap of oxhide, so that the empty helmet came away in his hand. This he flung to his comrades among the Achaeans, and was again springing upon Alexandrus to run him through with a spear, but Venus snatched him up in a moment (as a god can do), hid him under a cloud of darkness, and conveyed him to his own bedchamber. Then she went to call Helen, and found her on a high tower with the Trojan women crowding round her. She took the form of an old woman who used to dress wool for her when she was still in Lacedaemon, and of whom she was very fond. Thus disguised she plucked her by perfumed robe and said, "Come hither; Alexandrus says you are to go to the house; he is on his bed in his own room, radiant with beauty and dressed in gorgeous apparel. No one would think he had just come from fighting, but rather that he was going to a dance, or had done dancing and was sitting down." With these words she moved the heart of Helen to anger. When she marked the beautiful neck of the goddess, her lovely bosom, and sparkling eyes, she marvelled at her and said, "Goddess, why do you thus beguile me? Are you going to send me afield still further to some man whom you have taken up in Phrygia or fair Meonia? Menelaus has just vanquished Alexandrus, and is to take my hateful self back with him. You are come here to betray me. Go sit with Alexandrus yourself; henceforth be goddess no longer; never let your feet carry you back to Olympus; worry about him and look after him till he make you his wife, or, for the matter of that, his slave- but me? I shall not go; I can garnish his bed no longer; I should be a by-word among all the women of Troy. Besides, I have trouble on my mind." Venus was very angry, and said, "Bold hussy, do not provoke me; if you do, I shall leave you to your fate and hate you as much as I have loved you. I will stir up fierce hatred between Trojans and Achaeans, and you shall come to a bad end." At this Helen was frightened. She wrapped her mantle about her and went in silence, following the goddess and unnoticed by the Trojan women. When they came to the house of Alexandrus the maid-servants set about their work, but Helen went into her own room, and the laughter-loving goddess took a seat and set it for her facing Alexandrus. On this Helen, daughter of aegis-bearing Jove, sat down, and with eyes askance began to upbraid her husband. "So you are come from the fight," said she; "would that you had fallen rather by the hand of that brave man who was my husband. You used to brag that you were a better man with hands and spear than Menelaus. go, but I then, an challenge him again- but I should advise you not to do so, for if you are foolish enough to meet him in single combat, you will soon all by his spear." And Paris answered, "Wife, do not vex me with your reproaches. This time, with the help of Minerva, Menelaus has vanquished me; another time I may myself be victor, for I too have gods that will stand by me. Come, let us lie down together and make friends. Never yet was I so passionately enamoured of you as at this moment- not even when I first carried you off from Lacedaemon and sailed away with you- not even when I had converse with you upon the couch of love in the island of Cranae was I so enthralled by desire of you as now." On this he led her towards the bed, and his wife went with him. Thus they laid themselves on the bed together; but the son of Atreus strode among the throng, looking everywhere for Alexandrus, and no man, neither of the Trojans nor of the allies, could find him. If they had seen him they were in no mind to hide him, for they all of them hated him as they did death itself. Then Agamemnon, king of men, spoke, saying, "Hear me, Trojans, Dardanians, and allies. The victory has been with Menelaus; therefore give back Helen with all her wealth, and pay such fine as shall be agreed upon, in testimony among them that shall be born hereafter." Thus spoke the son of Atreus, and the Achaeans shouted in applause. ---------------------------------------------------------------------- BOOK IV Now the gods were sitting with Jove in council upon the golden floor while Hebe went round pouring out nectar for them to drink, and as they pledged one another in their cups of gold they looked down upon the town of Troy. The son of Saturn then began to tease Juno, talking at her so as to provoke her. "Menelaus," said he, "has two good friends among the goddesses, Juno of Argos, and Minerva of Alalcomene, but they only sit still and look on, while Venus keeps ever by Alexandrus' side to defend him in any danger; indeed she has just rescued him when he made sure that it was all over with him- for the victory really did lie with Menelaus. We must consider what we shall do about all this; shall we set them fighting anew or make peace between them? If you will agree to this last Menelaus can take back Helen and the city of Priam may remain still inhabited." Minerva and Juno muttered their discontent as they sat side by side hatching mischief for the Trojans. Minerva scowled at her father, for she was in a furious passion with him, and said nothing, but Juno could not contain herself. "Dread son of Saturn," said she, "what, pray, is the meaning of all this? Is my trouble, then, to go for nothing, and the sweat that I have sweated, to say nothing of my horses, while getting the people together against Priam and his children? Do as you will, but we other gods shall not all of us approve your counsel." Jove was angry and answered, "My dear, what harm have Priam and his sons done you that you are so hotly bent on sacking the city of Ilius? Will nothing do for you but you must within their walls and eat Priam raw, with his sons and all the other Trojans to boot? Have it your own way then; for I would not have this matter become a bone of contention between us. I say further, and lay my saying to your heart, if ever I want to sack a city belonging to friends of yours, you must not try to stop me; you will have to let me do it, for I am giving in to you sorely against my will. Of all inhabited cities under the sun and stars of heaven, there was none that I so much respected as Ilius with Priam and his whole people. Equitable feasts were never wanting about my altar, nor the savour of burning fat, which is honour due to ourselves." "My own three favourite cities," answered Juno, "are Argos, Sparta, and Mycenae. Sack them whenever you may be displeased with them. I shall not defend them and I shall not care. Even if I did, and tried to stay you, I should take nothing by it, for you are much stronger than I am, but I will not have my own work wasted. I too am a god and of the same race with yourself. I am Saturn's eldest daughter, and am honourable not on this ground only, but also because I am your wife, and you are king over the gods. Let it be a case, then, of give-and-take between us, and the rest of the gods will follow our lead. Tell Minerva to go and take part in the fight at once, and let her contrive that the Trojans shall be the first to break their oaths and set upon the Achaeans." The sire of gods and men heeded her words, and said to Minerva, "Go at once into the Trojan and Achaean hosts, and contrive that the Trojans shall be the first to break their oaths and set upon the Achaeans." This was what Minerva was already eager to do, so down she darted from the topmost summits of Olympus. She shot through the sky as some brilliant meteor which the son of scheming Saturn has sent as a sign to mariners or to some great army, and a fiery train of light follows in its wake. The Trojans and Achaeans were struck with awe as they beheld, and one would turn to his neighbour, saying, "Either we shall again have war and din of combat, or Jove the lord of battle will now make peace between us." Thus did they converse. Then Minerva took the form of Laodocus, son of Antenor, and went through the ranks of the Trojans to find Pandarus, the redoubtable son of Lycaon. She found him standing among the stalwart heroes who had followed him from the banks of the Aesopus, so she went close up to him and said, "Brave son of Lycaon, will you do as I tell you? If you dare send an arrow at Menelaus you will win honour and thanks from all the Trojans, and especially from prince Alexandrus- he would be the first to requite you very handsomely if he could see Menelaus mount his funeral pyre, slain by an arrow from your hand. Take your home aim then, and pray to Lycian Apollo, the famous archer; vow that when you get home to your strong city of Zelea you will offer a hecatomb of firstling lambs in his honour." His fool's heart was persuaded, and he took his bow from its case. This bow was made from the horns of a wild ibex which he had killed as it was bounding from a rock; he had stalked it, and it had fallen as the arrow struck it to the heart. Its horns were sixteen palms long, and a worker in horn had made them into a bow, smoothing them well down, and giving them tips of gold. When Pandarus had strung his bow he laid it carefully on the ground, and his brave followers held their shields before him lest the Achaeans should set upon him before he had shot Menelaus. Then he opened the lid of his quiver and took out a winged arrow that had yet been shot, fraught with the pangs of death. He laid the arrow on the string and prayed to Lycian Apollo, the famous archer, vowing that when he got home to his strong city of Zelea he would offer a hecatomb of firstling lambs in his honour. He laid the notch of the arrow on the oxhide bowstring, and drew both notch and string to his breast till the arrow-head was near the bow; then when the bow was arched into a half-circle he let fly, and the bow twanged, and the string sang as the arrow flew gladly on over the heads of the throng. But the blessed gods did not forget thee, O Menelaus, and Jove's daughter, driver of the spoil, was the first to stand before thee and ward off the piercing arrow. She turned it from his skin as a mother whisks a fly from off her child when it is sleeping sweetly; she guided it to the part where the golden buckles of the belt that passed over his double cuirass were fastened, so the arrow struck the belt that went tightly round him. It went right through this and through the cuirass of cunning workmanship; it also pierced the belt beneath it, which he wore next his skin to keep out darts or arrows; it was this that served him in the best stead, nevertheless the arrow went through it and grazed the top of the skin, so that blood began flowing from the wound. As when some woman of Meonia or Caria strains purple dye on to a piece of ivory that is to be the cheek-piece of a horse, and is to be laid up in a treasure house- many a knight is fain to bear it, but the king keeps it as an ornament of which both horse and driver may be proud- even so, O Menelaus, were your shapely thighs and your legs down to your fair ancles stained with blood. When King Agamemnon saw the blood flowing from the wound he was afraid, and so was brave Menelaus himself till he saw that the barbs of the arrow and the thread that bound the arrow-head to the shaft were still outside the wound. Then he took heart, but Agamemnon heaved a deep sigh as he held Menelaus's hand in his own, and his comrades made moan in concert. "Dear brother, "he cried, "I have been the death of you in pledging this covenant and letting you come forward as our champion. The Trojans have trampled on their oaths and have wounded you; nevertheless the oath, the blood of lambs, the drink-offerings and the right hands of fellowship in which have put our trust shall not be vain. If he that rules Olympus fulfil it not here and now, he. will yet fulfil it hereafter, and they shall pay dearly with their lives and with their wives and children. The day will surely come when mighty Ilius shall be laid low, with Priam and Priam's people, when the son of Saturn from his high throne shall overshadow them with his awful aegis in punishment of their present treachery. This shall surely be; but how, Menelaus, shall I mourn you, if it be your lot now to die? I should return to Argos as a by-word, for the Achaeans will at once go home. We shall leave Priam and the Trojans the glory of still keeping Helen, and the earth will rot your bones as you lie here at Troy with your purpose not fulfilled. Then shall some braggart Trojan leap upon your tomb and say, 'Ever thus may Agamemnon wreak his vengeance; he brought his army in vain; he is gone home to his own land with empty ships, and has left Menelaus behind him.' Thus will one of them say, and may the earth then swallow me." But Menelaus reassured him and said, "Take heart, and do not alarm the people; the arrow has not struck me in a mortal part, for my outer belt of burnished metal first stayed it, and under this my cuirass and the belt of mail which the bronze-smiths made me." And Agamemnon answered, "I trust, dear Menelaus, that it may be even so, but the surgeon shall examine your wound and lay herbs upon it to relieve your pain." He then said to Talthybius, "Talthybius, tell Machaon, son to the great physician, Aesculapius, to come and see Menelaus immediately. Some Trojan or Lycian archer has wounded him with an arrow to our dismay, and to his own great glory." Talthybius did as he was told, and went about the host trying to find Machaon. Presently he found standing amid the brave warriors who had followed him from Tricca; thereon he went up to him and said, "Son of Aesculapius, King Agamemnon says you are to come and see Menelaus immediately. Some Trojan or Lycian archer has wounded him with an arrow to our dismay and to his own great glory." Thus did he speak, and Machaon was moved to go. They passed through the spreading host of the Achaeans and went on till they came to the place where Menelaus had been wounded and was lying with the chieftains gathered in a circle round him. Machaon passed into the middle of the ring and at once drew the arrow from the belt, bending its barbs back through the force with which he pulled it out. He undid the burnished belt, and beneath this the cuirass and the belt of mail which the bronze-smiths had made; then, when he had seen the wound, he wiped away the blood and applied some soothing drugs which Chiron had given to Aesculapius out of the good will he bore him. While they were thus busy about Menelaus, the Trojans came forward against them, for they had put on their armour, and now renewed the fight. You would not have then found Agamemnon asleep nor cowardly and unwilling to fight, but eager rather for the fray. He left his chariot rich with bronze and his panting steeds in charge of Eurymedon, son of Ptolemaeus the son of Peiraeus, and bade him hold them in readiness against the time his limbs should weary of going about and giving orders to so many, for he went among the ranks on foot. When he saw men hasting to the front he stood by them and cheered them on. "Argives," said he, "slacken not one whit in your onset; father Jove will be no helper of liars; the Trojans have been the first to break their oaths and to attack us; therefore they shall be devoured of vultures; we shall take their city and carry off their wives and children in our ships." But he angrily rebuked those whom he saw shirking and disinclined to fight. "Argives," he cried, "cowardly miserable creatures, have you no shame to stand here like frightened fawns who, when they can no longer scud over the plain, huddle together, but show no fight? You are as dazed and spiritless as deer. Would you wait till the Trojans reach the sterns of our ships as they lie on the shore, to see, whether the son of Saturn will hold his hand over you to protect you?" Thus did he go about giving his orders among the ranks. Passing through the crowd, he came presently on the Cretans, arming round Idomeneus, who was at their head, fierce as a wild boar, while Meriones was bringing up the battalions that were in the rear. Agamemnon was glad when he saw him, and spoke him fairly. "Idomeneus," said he, "I treat you with greater distinction than I do any others of the Achaeans, whether in war or in other things, or at table. When the princes are mixing my choicest wines in the mixing-bowls, they have each of them a fixed allowance, but your cup is kept always full like my own, that you may drink whenever you are minded. Go, therefore, into battle, and show yourself the man you have been always proud to be." Idomeneus answered, "I will be a trusty comrade, as I promised you from the first I would be. Urge on the other Achaeans, that we may join battle at once, for the Trojans have trampled upon their covenants. Death and destruction shall be theirs, seeing they have been the first to break their oaths and to attack us." The son of Atreus went on, glad at heart, till he came upon the two Ajaxes arming themselves amid a host of foot-soldiers. As when a goat-herd from some high post watches a storm drive over the deep before the west wind- black as pitch is the offing and a mighty whirlwind draws towards him, so that he is afraid and drives his flock into a cave- even thus did the ranks of stalwart youths move in a dark mass to battle under the Ajaxes, horrid with shield and spear. Glad was King Agamemnon when he saw them. "No need," he cried, "to give orders to such leaders of the Argives as you are, for of your own selves you spur your men on to fight with might and main. Would, by father Jove, Minerva, and Apollo that all were so minded as you are, for the city of Priam would then soon fall beneath our hands, and we should sack it." With this he left them and went onward to Nestor, the facile speaker of the Pylians, who was marshalling his men and urging them on, in company with Pelagon, Alastor, Chromius, Haemon, and Bias shepherd of his people. He placed his knights with their chariots and horses in the front rank, while the foot-soldiers, brave men and many, whom he could trust, were in the rear. The cowards he drove into the middle, that they might fight whether they would or no. He gave his orders to the knights first, bidding them hold their horses well in hand, so as to avoid confusion. "Let no man," he said, "relying on his strength or horsemanship, get before the others and engage singly with the Trojans, nor yet let him lag behind or you will weaken your attack; but let each when he meets an enemy's chariot throw his spear from his own; this be much the best; this is how the men of old took towns and strongholds; in this wise were they minded." Thus did the old man charge them, for he had been in many a fight, and King Agamemnon was glad. "I wish," he said to him, that your limbs were as supple and your strength as sure as your judgment is; but age, the common enemy of mankind, has laid his hand upon you; would that it had fallen upon some other, and that you were still young." And Nestor, knight of Gerene, answered, "Son of Atreus, I too would gladly be the man I was when I slew mighty Ereuthalion; but the gods will not give us everything at one and the same time. I was then young, and now I am old; still I can go with my knights and give them that counsel which old men have a right to give. The wielding of the spear I leave to those who are younger and stronger than myself." Agamemnon went his way rejoicing, and presently found Menestheus, son of Peteos, tarrying in his place, and with him were the Athenians loud of tongue in battle. Near him also tarried cunning Ulysses, with his sturdy Cephallenians round him; they had not yet heard the battle-cry, for the ranks of Trojans and Achaeans had only just begun to move, so they were standing still, waiting for some other columns of the Achaeans to attack the Trojans and begin the fighting. When he saw this Agamemnon rebuked them and said, "Son of Peteos, and you other, steeped in cunning, heart of guile, why stand you here cowering and waiting on others? You two should be of all men foremost when there is hard fighting to be done, for you are ever foremost to accept my invitation when we councillors of the Achaeans are holding feast. You are glad enough then to take your fill of roast meats and to drink wine as long as you please, whereas now you would not care though you saw ten columns of Achaeans engage the enemy in front of you." Ulysses glared at him and answered, "Son of Atreus, what are you talking about? How can you say that we are slack? When the Achaeans are in full fight with the Trojans, you shall see, if you care to do so, that the father of Telemachus will join battle with the foremost of them. You are talking idly." When Agamemnon saw that Ulysses was angry, he smiled pleasantly at him and withdrew his words. "Ulysses," said he, "noble son of Laertes, excellent in all good counsel, I have neither fault to find nor orders to give you, for I know your heart is right, and that you and I are of a mind. Enough; I will make you amends for what I have said, and if any ill has now been spoken may the gods bring it to nothing." He then left them and went on to others. Presently he saw the son of Tydeus, noble Diomed, standing by his chariot and horses, with Sthenelus the son of Capaneus beside him; whereon he began to upbraid him. "Son of Tydeus," he said, "why stand you cowering here upon the brink of battle? Tydeus did not shrink thus, but was ever ahead of his men when leading them on against the foe- so, at least, say they that saw him in battle, for I never set eyes upon him myself. They say that there was no man like him. He came once to Mycenae, not as an enemy but as a guest, in company with Polynices to recruit his forces, for they were levying war against the strong city of Thebes, and prayed our people for a body of picked men to help them. The men of Mycenae were willing to let them have one, but Jove dissuaded them by showing them unfavourable omens. Tydeus, therefore, and Polynices went their way. When they had got as far the deep-meadowed and rush-grown banks of the Aesopus, the Achaeans sent Tydeus as their envoy, and he found the Cadmeans gathered in great numbers to a banquet in the house of Eteocles. Stranger though he was, he knew no fear on finding himself single-handed among so many, but challenged them to contests of all kinds, and in each one of them was at once victorious, so mightily did Minerva help him. The Cadmeans were incensed at his success, and set a force of fifty youths with two captains- the godlike hero Maeon, son of Haemon, and Polyphontes, son of Autophonus- at their head, to lie in wait for him on his return journey; but Tydeus slew every man of them, save only Maeon, whom he let go in obedience to heaven's omens. Such was Tydeus of Aetolia. His son can talk more glibly, but he cannot fight as his father did." Diomed made no answer, for he was shamed by the rebuke of Agamemnon; but the son of Capaneus took up his words and said, "Son of Atreus, tell no lies, for you can speak truth if you will. We boast ourselves as even better men than our fathers; we took seven-gated Thebes, though the wall was stronger and our men were fewer in number, for we trusted in the omens of the gods and in the help of Jove, whereas they perished through their own sheer folly; hold not, then, our fathers in like honour with us." Diomed looked sternly at him and said, "Hold your peace, my friend, as I bid you. It is not amiss that Agamemnon should urge the Achaeans forward, for the glory will be his if we take the city, and his the shame if we are vanquished. Therefore let us acquit ourselves with valour." As he spoke he sprang from his chariot, and his armour rang so fiercely about his body that even a brave man might well have been scared to hear it. As when some mighty wave that thunders on the beach when the west wind has lashed it into fury- it has reared its head afar and now comes crashing down on the shore; it bows its arching crest high over the jagged rocks and spews its salt foam in all directions- even so did the serried phalanxes of the Danaans march steadfastly to battle. The chiefs gave orders each to his own people, but the men said never a word; no man would think it, for huge as the host was, it seemed as though there was not a tongue among them, so silent were they in their obedience; and as they marched the armour about their bodies glistened in the sun. But the clamour of the Trojan ranks was as that of many thousand ewes that stand waiting to be milked in the yards of some rich flockmaster, and bleat incessantly in answer to the bleating of their lambs; for they had not one speech nor language, but their tongues were diverse, and they came from many different places. These were inspired of Mars, but the others by Minerva- and with them came Panic, Rout, and Strife whose fury never tires, sister and friend of murderous Mars, who, from being at first but low in stature, grows till she uprears her head to heaven, though her feet are still on earth. She it was that went about among them and flung down discord to the waxing of sorrow with even hand between them. When they were got together in one place shield clashed with shield and spear with spear in the rage of battle. The bossed shields beat one upon another, and there was a tramp as of a great multitude- death-cry and shout of triumph of slain and slayers, and the earth ran red with blood. As torrents swollen with rain course madly down their deep channels till the angry floods meet in some gorge, and the shepherd the hillside hears their roaring from afar- even such was the toil and uproar of the hosts as they joined in battle. First Antilochus slew an armed warrior of the Trojans, Echepolus, son of Thalysius, fighting in the foremost ranks. He struck at the projecting part of his helmet and drove the spear into his brow; the point of bronze pierced the bone, and darkness veiled his eyes; headlong as a tower he fell amid the press of the fight, and as he dropped King Elephenor, son of Chalcodon and captain of the proud Abantes began dragging him out of reach of the darts that were falling around him, in haste to strip him of his armour. But his purpose was not for long; Agenor saw him haling the body away, and smote him in the side with his bronze-shod spear- for as he stooped his side was left unprotected by his shield- and thus he perished. Then the fight between Trojans and Achaeans grew furious over his body, and they flew upon each other like wolves, man and man crushing one upon the other. Forthwith Ajax, son of Telamon, slew the fair youth Simoeisius, son of Anthemion, whom his mother bore by the banks of the Simois, as she was coming down from Mt. Ida, where she had been with her parents to see their flocks. Therefore he was named Simoeisius, but he did not live to pay his parents for his rearing, for he was cut off untimely by the spear of mighty Ajax, who struck him in the breast by the right nipple as he was coming on among the foremost fighters; the spear went right through his shoulder, and he fell as a poplar that has grown straight and tall in a meadow by some mere, and its top is thick with branches. Then the wheelwright lays his axe to its roots that he may fashion a felloe for the wheel of some goodly chariot, and it lies seasoning by the waterside. In such wise did Ajax fell to earth Simoeisius, son of Anthemion. Thereon Antiphus of the gleaming corslet, son of Priam, hurled a spear at Ajax from amid the crowd and missed him, but he hit Leucus, the brave comrade of Ulysses, in the groin, as he was dragging the body of Simoeisius over to the other side; so he fell upon the body and loosed his hold upon it. Ulysses was furious when he saw Leucus slain, and strode in full armour through the front ranks till he was quite close; then he glared round about him and took aim, and the Trojans fell back as he did so. His dart was not sped in vain, for it struck Democoon, the bastard son of Priam, who had come to him from Abydos, where he had charge of his father's mares. Ulysses, infuriated by the death of his comrade, hit him with his spear on one temple, and the bronze point came through on the other side of his forehead. Thereon darkness veiled his eyes, and his armour rang rattling round him as he fell heavily to the ground. Hector, and they that were in front, then gave round while the Argives raised a shout and drew off the dead, pressing further forward as they did so. But Apollo looked down from Pergamus and called aloud to the Trojans, for he was displeased. "Trojans," he cried, "rush on the foe, and do not let yourselves be thus beaten by the Argives. Their skins are not stone nor iron that when hit them you do them no harm. Moreover, Achilles, the son of lovely Thetis, is not fighting, but is nursing his anger at the ships." Thus spoke the mighty god, crying to them from the city, while Jove's redoubtable daughter, the Trito-born, went about among the host of the Achaeans, and urged them forward whenever she beheld them slackening. Then fate fell upon Diores, son of Amarynceus, for he was struck by a jagged stone near the ancle of his right leg. He that hurled it was Peirous, son of Imbrasus, captain of the Thracians, who had come from Aenus; the bones and both the tendons were crushed by the pitiless stone. He fell to the ground on his back, and in his death throes stretched out his hands towards his comrades. But Peirous, who had wounded him, sprang on him and thrust a spear into his belly, so that his bowels came gushing out upon the ground, and darkness veiled his eyes. As he was leaving the body, Thoas of Aetolia struck him in the chest near the nipple, and the point fixed itself in his lungs. Thoas came close up to him, pulled the spear out of his chest, and then drawing his sword, smote him in the middle of the belly so that he died; but he did not strip him of his armour, for his Thracian comrades, men who wear their hair in a tuft at the top of their heads, stood round the body and kept him off with their long spears for all his great stature and valour; so he was driven back. Thus the two corpses lay stretched on earth near to one another, the one captain of the Thracians and the other of the Epeans; and many another fell round them. And now no man would have made light of the fighting if he could have gone about among it scatheless and unwounded, with Minerva leading him by the hand, and protecting him from the storm of spears and arrows. For many Trojans and Achaeans on that day lay stretched side by side face downwards upon the earth. ---------------------------------------------------------------------- BOOK V Then Pallas Minerva put valour into the heart of Diomed, son of Tydeus, that he might excel all the other Argives, and cover himself with glory. She made a stream of fire flare from his shield and helmet like the star that shines most brilliantly in summer after its bath in the waters of Oceanus- even such a fire did she kindle upon his head and shoulders as she bade him speed into the thickest hurly-burly of the fight. Now there was a certain rich and honourable man among the Trojans, priest of Vulcan, and his name was Dares. He had two sons, Phegeus and Idaeus, both of them skilled in all the arts of war. These two came forward from the main body of Trojans, and set upon Diomed, he being on foot, while they fought from their chariot. When they were close up to one another, Phegeus took aim first, but his spear went over Diomed's left shoulder without hitting him. Diomed then threw, and his spear sped not in vain, for it hit Phegeus on the breast near the nipple, and he fell from his chariot. Idaeus did not dare to bestride his brother's body, but sprang from the chariot and took to flight, or he would have shared his brother's fate; whereon Vulcan saved him by wrapping him in a cloud of darkness, that his old father might not be utterly overwhelmed with grief; but the son of Tydeus drove off with the horses, and bade his followers take them to the ships. The Trojans were scared when they saw the two sons of Dares, one of them in fright and the other lying dead by his chariot. Minerva, therefore, took Mars by the hand and said, "Mars, Mars, bane of men, bloodstained stormer of cities, may we not now leave the Trojans and Achaeans to fight it out, and see to which of the two Jove will vouchsafe the victory? Let us go away, and thus avoid his anger." So saying, she drew Mars out of the battle, and set him down upon the steep banks of the Scamander. Upon this the Danaans drove the Trojans back, and each one of their chieftains killed his man. First King Agamemnon flung mighty Odius, captain of the Halizoni, from his chariot. The spear of Agamemnon caught him on the broad of his back, just as he was turning in flight; it struck him between the shoulders and went right through his chest, and his armour rang rattling round him as he fell heavily to the ground. Then Idomeneus killed Phaesus, son of Borus the Meonian, who had come from Varne. Mighty Idomeneus speared him on the right shoulder as he was mounting his chariot, and the darkness of death enshrouded him as he fell heavily from the car. The squires of Idomeneus spoiled him of his armour, while Menelaus, son of Atreus, killed Scamandrius the son of Strophius, a mighty huntsman and keen lover of the chase. Diana herself had taught him how to kill every kind of wild creature that is bred in mountain forests, but neither she nor his famed skill in archery could now save him, for the spear of Menelaus struck him in the back as he was flying; it struck him between the shoulders and went right through his chest, so that he fell headlong and his armour rang rattling round him. Meriones then killed Phereclus the son of Tecton, who was the son of Hermon, a man whose hand was skilled in all manner of cunning workmanship, for Pallas Minerva had dearly loved him. He it was that made the ships for Alexandrus, which were the beginning of all mischief, and brought evil alike both on the Trojans and on Alexandrus himself; for he heeded not the decrees of heaven. Meriones overtook him as he was flying, and struck him on the right buttock. The point of the spear went through the bone into the bladder, and death came upon him as he cried aloud and fell forward on his knees. Meges, moreover, slew Pedaeus, son of Antenor, who, though he was a bastard, had been brought up by Theano as one of her own children, for the love she bore her husband. The son of Phyleus got close up to him and drove a spear into the nape of his neck: it went under his tongue all among his teeth, so he bit the cold bronze, and fell dead in the dust. And Eurypylus, son of Euaemon, killed Hypsenor, the son of noble Dolopion, who had been made priest of the river Scamander, and was honoured among the people as though he were a god. Eurypylus gave him chase as he was flying before him, smote him with his sword upon the arm, and lopped his strong hand from off it. The bloody hand fell to the ground, and the shades of death, with fate that no man can withstand, came over his eyes. Thus furiously did the battle rage between them. As for the son of Tydeus, you could not say whether he was more among the Achaeans or the Trojans. He rushed across the plain like a winter torrent that has burst its barrier in full flood; no dykes, no walls of fruitful vineyards can embank it when it is swollen with rain from heaven, but in a moment it comes tearing onward, and lays many a field waste that many a strong man hand has reclaimed- even so were the dense phalanxes of the Trojans driven in rout by the son of Tydeus, and many though they were, they dared not abide his onslaught. Now when the son of Lycaon saw him scouring the plain and driving the Trojans pell-mell before him, he aimed an arrow and hit the front part of his cuirass near the shoulder: the arrow went right through the metal and pierced the flesh, so that the cuirass was covered with blood. On this the son of Lycaon shouted in triumph, "Knights Trojans, come on; the bravest of the Achaeans is wounded, and he will not hold out much longer if King Apollo was indeed with me when I sped from Lycia hither." Thus did he vaunt; but his arrow had not killed Diomed, who withdrew and made for the chariot and horses of Sthenelus, the son of Capaneus. "Dear son of Capaneus," said he, "come down from your chariot, and draw the arrow out of my shoulder." Sthenelus sprang from his chariot, and drew the arrow from the wound, whereon the blood came spouting out through the hole that had been made in his shirt. Then Diomed prayed, saying, "Hear me, daughter of aegis-bearing Jove, unweariable, if ever you loved my father well and stood by him in the thick of a fight, do the like now by me; grant me to come within a spear's throw of that man and kill him. He has been too quick for me and has wounded me; and now he is boasting that I shall not see the light of the sun much longer." Thus he prayed, and Pallas Minerva heard him; she made his limbs supple and quickened his hands and his feet. Then she went up close to him and said, "Fear not, Diomed, to do battle with the Trojans, for I have set in your heart the spirit of your knightly father Tydeus. Moreover, I have withdrawn the veil from your eyes, that you know gods and men apart. If, then, any other god comes here and offers you battle, do not fight him; but should Jove's daughter Venus come, strike her with your spear and wound her." When she had said this Minerva went away, and the son of Tydeus again took his place among the foremost fighters, three times more fierce even than he had been before. He was like a lion that some mountain shepherd has wounded, but not killed, as he is springing over the wall of a sheep-yard to attack the sheep. The shepherd has roused the brute to fury but cannot defend his flock, so he takes shelter under cover of the buildings, while the sheep, panic-stricken on being deserted, are smothered in heaps one on top of the other, and the angry lion leaps out over the sheep-yard wall. Even thus did Diomed go furiously about among the Trojans. He killed Astynous, and shepherd of his people, the one with a thrust of his spear, which struck him above the nipple, the other with a sword- cut on the collar-bone, that severed his shoulder from his neck and back. He let both of them lie, and went in pursuit of Abas and Polyidus, sons of the old reader of dreams Eurydamas: they never came back for him to read them any more dreams, for mighty Diomed made an end of them. He then gave chase to Xanthus and Thoon, the two sons of Phaenops, both of them very dear to him, for he was now worn out with age, and begat no more sons to inherit his possessions. But Diomed took both their lives and left their father sorrowing bitterly, for he nevermore saw them come home from battle alive, and his kinsmen divided his wealth among themselves. Then he came upon two sons of Priam, Echemmon and Chromius, as they were both in one chariot. He sprang upon them as a lion fastens on the neck of some cow or heifer when the herd is feeding in a coppice. For all their vain struggles he flung them both from their chariot and stripped the armour from their bodies. Then he gave their horses to his comrades to take them back to the ships. When Aeneas saw him thus making havoc among the ranks, he went through the fight amid the rain of spears to see if he could find Pandarus. When he had found the brave son of Lycaon he said, "Pandarus, where is now your bow, your winged arrows, and your renown as an archer, in respect of which no man here can rival you nor is there any in Lycia that can beat you? Lift then your hands to Jove and send an arrow at this fellow who is going so masterfully about, and has done such deadly work among the Trojans. He has killed many a brave man- unless indeed he is some god who is angry with the Trojans about their sacrifices, and and has set his hand against them in his displeasure." And the son of Lycaon answered, "Aeneas, I take him for none other than the son of Tydeus. I know him by his shield, the visor of his helmet, and by his horses. It is possible that he may be a god, but if he is the man I say he is, he is not making all this havoc without heaven's help, but has some god by his side who is shrouded in a cloud of darkness, and who turned my arrow aside when it had hit him. I have taken aim at him already and hit him on the right shoulder; my arrow went through the breastpiece of his cuirass; and I made sure I should send him hurrying to the world below, but it seems that I have not killed him. There must be a god who is angry with me. Moreover I have neither horse nor chariot. In my father's stables there are eleven excellent chariots, fresh from the builder, quite new, with cloths spread over them; and by each of them there stand a pair of horses, champing barley and rye; my old father Lycaon urged me again and again when I was at home and on the point of starting, to take chariots and horses with me that I might lead the Trojans in battle, but I would not listen to him; it would have been much better if I had done so, but I was thinking about the horses, which had been used to eat their fill, and I was afraid that in such a great gathering of men they might be ill-fed, so I left them at home and came on foot to Ilius armed only with my bow and arrows. These it seems, are of no use, for I have already hit two chieftains, the sons of Atreus and of Tydeus, and though I drew blood surely enough, I have only made them still more furious. I did ill to take my bow down from its peg on the day I led my band of Trojans to Ilius in Hector's service, and if ever I get home again to set eyes on my native place, my wife, and the greatness of my house, may some one cut my head off then and there if I do not break the bow and set it on a hot fire- such pranks as it plays me." Aeneas answered, "Say no more. Things will not mend till we two go against this man with chariot and horses and bring him to a trial of arms. Mount my chariot, and note how cleverly the horses of Tros can speed hither and thither over the plain in pursuit or flight. If Jove again vouchsafes glory to the son of Tydeus they will carry us safely back to the city. Take hold, then, of the whip and reins while I stand upon the car to fight, or else do you wait this man's onset while I look after the horses." "Aeneas." replied the son of Lycaon, "take the reins and drive; if we have to fly before the son of Tydeus the horses will go better for their own driver. If they miss the sound of your voice when they expect it they may be frightened, and refuse to take us out of the fight. The son of Tydeus will then kill both of us and take the horses. Therefore drive them yourself and I will be ready for him with my spear." They then mounted the chariot and drove full-speed towards the son of Tydeus. Sthenelus, son of Capaneus, saw them coming and said to Diomed, "Diomed, son of Tydeus, man after my own heart, I see two heroes speeding towards you, both of them men of might the one a skilful archer, Pandarus son of Lycaon, the other, Aeneas, whose sire is Anchises, while his mother is Venus. Mount the chariot and let us retreat. Do not, I pray you, press so furiously forward, or you may get killed." Diomed looked angrily at him and answered: "Talk not of flight, for I shall not listen to you: I am of a race that knows neither flight nor fear, and my limbs are as yet unwearied. I am in no mind to mount, but will go against them even as I am; Pallas Minerva bids me be afraid of no man, and even though one of them escape, their steeds shall not take both back again. I say further, and lay my saying to your heart- if Minerva sees fit to vouchsafe me the glory of killing both, stay your horses here and make the reins fast to the rim of the chariot; then be sure you spring Aeneas' horses and drive them from the Trojan to the Achaean ranks. They are of the stock that great Jove gave to Tros in payment for his son Ganymede, and are the finest that live and move under the sun. King Anchises stole the blood by putting his mares to them without Laomedon's knowledge, and they bore him six foals. Four are still in his stables, but he gave the other two to Aeneas. We shall win great glory if we can take them." Thus did they converse, but the other two had now driven close up to them, and the son of Lycaon spoke first. "Great and mighty son," said he, "of noble Tydeus, my arrow failed to lay you low, so I will now try with my spear." He poised his spear as he spoke and hurled it from him. It struck the shield of the son of Tydeus; the bronze point pierced it and passed on till it reached the breastplate. Thereon the son of Lycaon shouted out and said, "You are hit clean through the belly; you will not stand out for long, and the glory of the fight is mine." But Diomed all undismayed made answer, "You have missed, not hit, and before you two see the end of this matter one or other of you shall glut tough-shielded Mars with his blood." With this he hurled his spear, and Minerva guided it on to Pandarus's nose near the eye. It went crashing in among his white teeth; the bronze point cut through the root of his to tongue, coming out under his chin, and his glistening armour rang rattling round him as he fell heavily to the ground. The horses started aside for fear, and he was reft of life and strength. Aeneas sprang from his chariot armed with shield and spear, fearing lest the Achaeans should carry off the body. He bestrode it as a lion in the pride of strength, with shield and on spear before him and a cry of battle on his lips resolute to kill the first that should dare face him. But the son of Tydeus caught up a mighty stone, so huge and great that as men now are it would take two to lift it; nevertheless he bore it aloft with ease unaided, and with this he struck Aeneas on the groin where the hip turns in the joint that is called the "cup-bone." The stone crushed this joint, and broke both the sinews, while its jagged edges tore away all the flesh. The hero fell on his knees, and propped himself with his hand resting on the ground till the darkness of night fell upon his eyes. And now Aeneas, king of men, would have perished then and there, had not his mother, Jove's daughter Venus, who had conceived him by Anchises when he was herding cattle, been quick to mark, and thrown her two white arms about the body of her dear son. She protected him by covering him with a fold of her own fair garment, lest some Danaan should drive a spear into his breast and kill him. Thus, then, did she bear her dear son out of the fight. But the son of Capaneus was not unmindful of the orders that Diomed had given him. He made his own horses fast, away from the hurly-burly, by binding the reins to the rim of the chariot. Then he sprang upon Aeneas's horses and drove them from the Trojan to the Achaean ranks. When he had so done he gave them over to his chosen comrade Deipylus, whom he valued above all others as the one who was most like-minded with himself, to take them on to the ships. He then remounted his own chariot, seized the reins, and drove with all speed in search of the son of Tydeus. Now the son of Tydeus was in pursuit of the Cyprian goddess, spear in hand, for he knew her to be feeble and not one of those goddesses that can lord it among men in battle like Minerva or Enyo the waster of cities, and when at last after a long chase he caught her up, he flew at her and thrust his spear into the flesh of her delicate hand. The point tore through the ambrosial robe which the Graces had woven for her, and pierced the skin between her wrist and the palm of her hand, so that the immortal blood, or ichor, that flows in the veins of the blessed gods, came pouring from the wound; for the gods do not eat bread nor drink wine, hence they have no blood such as ours, and are immortal. Venus screamed aloud, and let her son fall, but Phoebus Apollo caught him in his arms, and hid him in a cloud of darkness, lest some Danaan should drive a spear into his breast and kill him; and Diomed shouted out as he left her, "Daughter of Jove, leave war and battle alone, can you not be contented with beguiling silly women? If you meddle with fighting you will get what will make you shudder at the very name of war." The goddess went dazed and discomfited away, and Iris, fleet as the wind, drew her from the throng, in pain and with her fair skin all besmirched. She found fierce Mars waiting on the left of the battle, with his spear and his two fleet steeds resting on a cloud; whereon she fell on her knees before her brother and implored him to let her have his horses. "Dear brother," she cried, "save me, and give me your horses to take me to Olympus where the gods dwell. I am badly wounded by a mortal, the son of Tydeus, who would now fight even with father Jove." Thus she spoke, and Mars gave her his gold-bedizened steeds. She mounted the chariot sick and sorry at heart, while Iris sat beside her and took the reins in her hand. She lashed her horses on and they flew forward nothing loth, till in a trice they were at high Olympus, where the gods have their dwelling. There she stayed them, unloosed them from the chariot, and gave them their ambrosial forage; but Venus flung herself on to the lap of her mother Dione, who threw her arms about her and caressed her, saying, "Which of the heavenly beings has been treating you in this way, as though you had been doing something wrong in the face of day?" And laughter-loving Venus answered, "Proud Diomed, the son of Tydeus, wounded me because I was bearing my dear son Aeneas, whom I love best of all mankind, out of the fight. The war is no longer one between Trojans and Achaeans, for the Danaans have now taken to fighting with the immortals." "Bear it, my child," replied Dione, "and make the best of it. We dwellers in Olympus have to put up with much at the hands of men, and we lay much suffering on one another. Mars had to suffer when Otus and Ephialtes, children of Aloeus, bound him in cruel bonds, so that he lay thirteen months imprisoned in a vessel of bronze. Mars would have then perished had not fair Eeriboea, stepmother to the sons of Aloeus, told Mercury, who stole him away when he was already well-nigh worn out by the severity of his bondage. Juno, again, suffered when the mighty son of Amphitryon wounded her on the right breast with a three-barbed arrow, and nothing could assuage her pain. So, also, did huge Hades, when this same man, the son of aegis-bearing Jove, hit him with an arrow even at the gates of hell, and hurt him badly. Thereon Hades went to the house of Jove on great Olympus, angry and full of pain; and the arrow in his brawny shoulder caused him great anguish till Paeeon healed him by spreading soothing herbs on the wound, for Hades was not of mortal mould. Daring, head-strong, evildoer who recked not of his sin in shooting the gods that dwell in Olympus. And now Minerva has egged this son of Tydeus on against yourself, fool that he is for not reflecting that no man who fights with gods will live long or hear his children prattling about his knees when he returns from battle. Let, then, the son of Tydeus see that he does not have to fight with one who is stronger than you are. Then shall his brave wife Aegialeia, daughter of Adrestus, rouse her whole house from sleep, wailing for the loss of her wedded lord, Diomed the bravest of the Achaeans." So saying, she wiped the ichor from the wrist of her daughter with both hands, whereon the pain left her, and her hand was healed. But Minerva and Juno, who were looking on, began to taunt Jove with their mocking talk, and Minerva was first to speak. "Father Jove," said she, "do not be angry with me, but I think the Cyprian must have been persuading some one of the Achaean women to go with the Trojans of whom she is so very fond, and while caressing one or other of them she must have torn her delicate hand with the gold pin of the woman's brooch." The sire of gods and men smiled, and called golden Venus to his side. "My child," said he, "it has not been given you to be a warrior. Attend, henceforth, to your own delightful matrimonial duties, and leave all this fighting to Mars and to Minerva." Thus did they converse. But Diomed sprang upon Aeneas, though he knew him to be in the very arms of Apollo. Not one whit did he fear the mighty god, so set was he on killing Aeneas and stripping him of his armour. Thrice did he spring forward with might and main to slay him, and thrice did Apollo beat back his gleaming shield. When he was coming on for the fourth time, as though he were a god, Apollo shouted to him with an awful voice and said, "Take heed, son of Tydeus, and draw off; think not to match yourself against gods, for men that walk the earth cannot hold their own with the immortals." The son of Tydeus then gave way for a little space, to avoid the anger of the god, while Apollo took Aeneas out of the crowd and set him in sacred Pergamus, where his temple stood. There, within the mighty sanctuary, Latona and Diana healed him and made him glorious to behold, while Apollo of the silver bow fashioned a wraith in the likeness of Aeneas, and armed as he was. Round this the Trojans and Achaeans hacked at the bucklers about one another's breasts, hewing each other's round shields and light hide-covered targets. Then Phoebus Apollo said to Mars, "Mars, Mars, bane of men, blood-stained stormer of cities, can you not go to this man, the son of Tydeus, who would now fight even with father Jove, and draw him out of the battle? He first went up to the Cyprian and wounded her in the hand near her wrist, and afterwards sprang upon me too, as though he were a god." He then took his seat on the top of Pergamus, while murderous Mars went about among the ranks of the Trojans, cheering them on, in the likeness of fleet Acamas chief of the Thracians. "Sons of Priam," said he, "how long will you let your people be thus slaughtered by the Achaeans? Would you wait till they are at the walls of Troy? Aeneas the son of Anchises has fallen, he whom we held in as high honour as Hector himself. Help me, then, to rescue our brave comrade from the stress of the fight." With these words he put heart and soul into them all. Then Sarpedon rebuked Hector very sternly. "Hector," said he, "where is your prowess now? You used to say that though you had neither people nor allies you could hold the town alone with your brothers and brothers-in-law. I see not one of them here; they cower as hounds before a lion; it is we, your allies, who bear the brunt of the battle. I have come from afar, even from Lycia and the banks of the river Xanthus, where I have left my wife, my infant son, and much wealth to tempt whoever is needy; nevertheless, I head my Lycian soldiers and stand my ground against any who would fight me though I have nothing here for the Achaeans to plunder, while you look on, without even bidding your men stand firm in defence of their wives. See that you fall not into the hands of your foes as men caught in the meshes of a net, and they sack your fair city forthwith. Keep this before your mind night and day, and beseech the captains of your allies to hold on without flinching, and thus put away their reproaches from you." So spoke Sarpedon, and Hector smarted under his words. He sprang from his chariot clad in his suit of armour, and went about among the host brandishing his two spears, exhorting the men to fight and raising the terrible cry of battle. Then they rallied and again faced the Achaeans, but the Argives stood compact and firm, and were not driven back. As the breezes sport with the chaff upon some goodly threshing-floor, when men are winnowing- while yellow Ceres blows with the wind to sift the chaff from the grain, and the chaff- heaps grow whiter and whiter- even so did the Achaeans whiten in the dust which the horses' hoofs raised to the firmament of heaven, as their drivers turned them back to battle, and they bore down with might upon the foe. Fierce Mars, to help the Trojans, covered them in a veil of darkness, and went about everywhere among them, inasmuch as Phoebus Apollo had told him that when he saw Pallas, Minerva leave the fray he was to put courage into the hearts of the Trojans- for it was she who was helping the Danaans. Then Apollo sent Aeneas forth from his rich sanctuary, and filled his heart with valour, whereon he took his place among his comrades, who were overjoyed at seeing him alive, sound, and of a good courage; but they could not ask him how it had all happened, for they were too busy with the turmoil raised by Mars and by Strife, who raged insatiably in their midst. The two Ajaxes, Ulysses and Diomed, cheered the Danaans on, fearless of the fury and onset of the Trojans. They stood as still as clouds which the son of Saturn has spread upon the mountain tops when there is no air and fierce Boreas sleeps with the other boisterous winds whose shrill blasts scatter the clouds in all directions- even so did the Danaans stand firm and unflinching against the Trojans. The son of Atreus went about among them and exhorted them. "My friends," said he, "quit yourselves like brave men, and shun dishonour in one another's eyes amid the stress of battle. They that shun dishonour more often live than get killed, but they that fly save neither life nor name." As he spoke he hurled his spear and hit one of those who were in the front rank, the comrade of Aeneas, Deicoon son of Pergasus, whom the Trojans held in no less honour than the sons of Priam, for he was ever quick to place himself among the foremost. The spear of King Agamemnon struck his shield and went right through it, for the shield stayed it not. It drove through his belt into the lower part of his belly, and his armour rang rattling round him as he fell heavily to the ground. Then Aeneas killed two champions of the Danaans, Crethon and Orsilochus. Their father was a rich man who lived in the strong city of Phere and was descended from the river Alpheus, whose broad stream flows through the land of the Pylians. The river begat Orsilochus, who ruled over much people and was father to Diocles, who in his turn begat twin sons, Crethon and Orsilochus, well skilled in all the arts of war. These, when they grew up, went to Ilius with the Argive fleet in the cause of Menelaus and Agamemnon sons of Atreus, and there they both of them fell. As two lions whom their dam has reared in the depths of some mountain forest to plunder homesteads and carry off sheep and cattle till they get killed by the hand of man, so were these two vanquished by Aeneas, and fell like high pine-trees to the ground. Brave Menelaus pitied them in their fall, and made his way to the front, clad in gleaming bronze and brandishing his spear, for Mars egged him on to do so with intent that he should be killed by Aeneas; but Antilochus the son of Nestor saw him and sprang forward, fearing that the king might come to harm and thus bring all their labour to nothing; when, therefore Aeneas and Menelaus were setting their hands and spears against one another eager to do battle, Antilochus placed himself by the side of Menelaus. Aeneas, bold though he was, drew back on seeing the two heroes side by side in front of him, so they drew the bodies of Crethon and Orsilochus to the ranks of the Achaeans and committed the two poor fellows into the hands of their comrades. They then turned back and fought in the front ranks. They killed Pylaemenes peer of Mars, leader of the Paphlagonian warriors. Menelaus struck him on the collar-bone as he was standing on his chariot, while Antilochus hit his charioteer and squire Mydon, the son of Atymnius, who was turning his horses in flight. He hit him with a stone upon the elbow, and the reins, enriched with white ivory, fell from his hands into the dust. Antilochus rushed towards him and struck him on the temples with his sword, whereon he fell head first from the chariot to the ground. There he stood for a while with his head and shoulders buried deep in the dust- for he had fallen on sandy soil till his horses kicked him and laid him flat on the ground, as Antilochus lashed them and drove them off to the host of the Achaeans. But Hector marked them from across the ranks, and with a loud cry rushed towards them, followed by the strong battalions of the Trojans. Mars and dread Enyo led them on, she fraught with ruthless turmoil of battle, while Mars wielded a monstrous spear, and went about, now in front of Hector and now behind him. Diomed shook with passion as he saw them. As a man crossing a wide plain is dismayed to find himself on the brink of some great river rolling swiftly to the sea- he sees its boiling waters and starts back in fear- even so did the son of Tydeus give ground. Then he said to his men, "My friends, how can we wonder that Hector wields the spear so well? Some god is ever by his side to protect him, and now Mars is with him in the likeness of mortal man. Keep your faces therefore towards the Trojans, but give ground backwards, for we dare not fight with gods." As he spoke the Trojans drew close up, and Hector killed two men, both in one chariot, Menesthes and Anchialus, heroes well versed in war. Ajax son of Telamon pitied them in their fall; he came close up and hurled his spear, hitting Amphius the son of Selagus, a man of great wealth who lived in Paesus and owned much corn-growing land, but his lot had led him to come to the aid of Priam and his sons. Ajax struck him in the belt; the spear pierced the lower part of his belly, and he fell heavily to the ground. Then Ajax ran towards him to strip him of his armour, but the Trojans rained spears upon him, many of which fell upon his shield. He planted his heel upon the body and drew out his spear, but the darts pressed so heavily upon him that he could not strip the goodly armour from his shoulders. The Trojan chieftains, moreover, many and valiant, came about him with their spears, so that he dared not stay; great, brave and valiant though he was, they drove him from them and he was beaten back. Thus, then, did the battle rage between them. Presently the strong hand of fate impelled Tlepolemus, the son of Hercules, a man both brave and of great stature, to fight Sarpedon; so the two, son and grandson of great Jove, drew near to one another, and Tlepolemus spoke first. "Sarpedon," said he, "councillor of the Lycians, why should you come skulking here you who are a man of peace? They lie who call you son of aegis-bearing Jove, for you are little like those who were of old his children. Far other was Hercules, my own brave and lion-hearted father, who came here for the horses of Laomedon, and though he had six ships only, and few men to follow him, sacked the city of Ilius and made a wilderness of her highways. You are a coward, and your people are falling from you. For all your strength, and all your coming from Lycia, you will be no help to the Trojans but will pass the gates of Hades vanquished by my hand." And Sarpedon, captain of the Lycians, answered, "Tlepolemus, your father overthrew Ilius by reason of Laomedon's folly in refusing payment to one who had served him well. He would not give your father the horses which he had come so far to fetch. As for yourself, you shall meet death by my spear. You shall yield glory to myself, and your soul to Hades of the noble steeds." Thus spoke Sarpedon, and Tlepolemus upraised his spear. They threw at the same moment, and Sarpedon struck his foe in the middle of his throat; the spear went right through, and the darkness of death fell upon his eyes. Tlepolemus's spear struck Sarpedon on the left thigh with such force that it tore through the flesh and grazed the bone, but his father as yet warded off destruction from him. His comrades bore Sarpedon out of the fight, in great pain by the weight of the spear that was dragging from his wound. They were in such haste and stress as they bore him that no one thought of drawing the spear from his thigh so as to let him walk uprightly. Meanwhile the Achaeans carried off the body of Tlepolemus, whereon Ulysses was moved to pity, and panted for the fray as he beheld them. He doubted whether to pursue the son of Jove, or to make slaughter of the Lycian rank and file; it was not decreed, however, that he should slay the son of Jove; Minerva, therefore, turned him against the main body of the Lycians. He killed Coeranus, Alastor, Chromius, Alcandrus, Halius, Noemon, and Prytanis, and would have slain yet more, had not great Hector marked him, and sped to the front of the fight clad in his suit of mail, filling the Danaans with terror. Sarpedon was glad when he saw him coming, and besought him, saying, "Son of Priam, let me not he here to fall into the hands of the Danaans. Help me, and since I may not return home to gladden the hearts of my wife and of my infant son, let me die within the walls of your city." Hector made him no answer, but rushed onward to fall at once upon the Achaeans and. kill many among them. His comrades then bore Sarpedon away and laid him beneath Jove's spreading oak tree. Pelagon, his friend and comrade drew the spear out of his thigh, but Sarpedon fainted and a mist came over his eyes. Presently he came to himself again, for the breath of the north wind as it played upon him gave him new life, and brought him out of the deep swoon into which he had fallen. Meanwhile the Argives were neither driven towards their ships by Mars and Hector, nor yet did they attack them; when they knew that Mars was with the Trojans they retreated, but kept their faces still turned towards the foe. Who, then, was first and who last to be slain by Mars and Hector? They were valiant Teuthras, and Orestes the renowned charioteer, Trechus the Aetolian warrior, Oenomaus, Helenus the son of Oenops, and Oresbius of the gleaming girdle, who was possessed of great wealth, and dwelt by the Cephisian lake with the other Boeotians who lived near him, owners of a fertile country. Now when the goddess Juno saw the Argives thus falling, she said to Minerva, "Alas, daughter of aegis-bearing Jove, unweariable, the promise we made Menelaus that he should not return till he had sacked the city of Ilius will be of none effect if we let Mars rage thus furiously. Let us go into the fray at once." Minerva did not gainsay her. Thereon the august goddess, daughter of great Saturn, began to harness her gold-bedizened steeds. Hebe with all speed fitted on the eight-spoked wheels of bronze that were on either side of the iron axle-tree. The felloes of the wheels were of gold, imperishable, and over these there was a tire of bronze, wondrous to behold. The naves of the wheels were silver, turning round the axle upon either side. The car itself was made with plaited bands of gold and silver, and it had a double top-rail running all round it. From the body of the car there went a pole of silver, on to the end of which she bound the golden yoke, with the bands of gold that were to go under the necks of the horses Then Juno put her steeds under the yoke, eager for battle and the war-cry. Meanwhile Minerva flung her richly embroidered vesture, made with her own hands, on to her father's threshold, and donned the shirt of Jove, arming herself for battle. She threw her tasselled aegis about. her shoulders, wreathed round with Rout as with a fringe, and on it were Strife, and Strength, and Panic whose blood runs cold; moreover there was the head of the dread monster Gorgon,, grim and awful to behold, portent of aegis-bearing Jove. On her head she set her helmet of gold, with four plumes, and coming to a peak both in front and behind- decked with the emblems of a hundred cities; then she stepped into her flaming chariot and grasped the spear, so stout and sturdy and strong, with which she quells the ranks of heroes who have displeased her. Juno lashed the horses on, and the gates of heaven bellowed as they flew open of their own accord -gates over which the flours preside, in whose hands are Heaven and Olympus, either to open the dense cloud that hides them, or to close it. Through these the goddesses drove their obedient steeds, and found the son of Saturn sitting all alone on the topmost ridges of Olympus. There Juno stayed her horses, and spoke to Jove the son of Saturn, lord of all. "Father Jove," said she, "are you not angry with Mars for these high doings? how great and goodly a host of the Achaeans he has destroyed to my great grief, and without either right or reason, while the Cyprian and Apollo are enjoying it all at their ease and setting this unrighteous madman on to do further mischief. I hope, Father Jove, that you will not be angry if I hit Mars hard, and chase him out of the battle." And Jove answered, "Set Minerva on to him, for she punishes him more often than any one else does." Juno did as he had said. She lashed her horses, and they flew forward nothing loth midway betwixt earth and sky. As far as a man can see when he looks out upon the sea from some high beacon, so far can the loud-neighing horses of the gods spring at a single bound. When they reached Troy and the place where its two flowing streams Simois and Scamander meet, there Juno stayed them and took them from the chariot. She hid them in a thick cloud, and Simois made ambrosia spring up for them to eat; the two goddesses then went on, flying like turtledoves in their eagerness to help the Argives. When they came to the part where the bravest and most in number were gathered about mighty Diomed, fighting like lions or wild boars of great strength and endurance, there Juno stood still and raised a shout like that of brazen-voiced Stentor, whose cry was as loud as that of fifty men together. "Argives," she cried; "shame on cowardly creatures, brave in semblance only; as long as Achilles was fighting, fi his spear was so deadly that the Trojans dared not show themselves outside the Dardanian gates, but now they sally far from the city and fight even at your ships." With these words she put heart and soul into them all, while Minerva sprang to the side of the son of Tydeus, whom she found near his chariot and horses, cooling the wound that Pandarus had given him. For the sweat caused by the hand that bore the weight of his shield irritated the hurt: his arm was weary with pain, and he was lifting up the strap to wipe away the blood. The goddess laid her hand on the yoke of his horses and said, "The son of Tydeus is not such another as his father. Tydeus was a little man, but he could fight, and rushed madly into the fray even when I told him not to do so. When he went all unattended as envoy to the city of Thebes among the Cadmeans, I bade him feast in their houses and be at peace; but with that high spirit which was ever present with him, he challenged the youth of the Cadmeans, and at once beat them in all that he attempted, so mightily did I help him. I stand by you too to protect you, and I bid you be instant in fighting the Trojans; but either you are tired out, or you are afraid and out of heart, and in that case I say that you are no true son of Tydeus the son of Oeneus." Diomed answered, "I know you, goddess, daughter of aegis-bearing Jove, and will hide nothing from you. I am not afraid nor out of heart, nor is there any slackness in me. I am only following your own instructions; you told me not to fight any of the blessed gods; but if Jove's daughter Venus came into battle I was to wound her with my spear. Therefore I am retreating, and bidding the other Argives gather in this place, for I know that Mars is now lording it in the field." "Diomed, son of Tydeus," replied Minerva, "man after my own heart, fear neither Mars nor any other of the immortals, for I will befriend you. Nay, drive straight at Mars, and smite him in close combat; fear not this raging madman, villain incarnate, first on one side and then on the other. But now he was holding talk with Juno and myself, saying he would help the Argives and attack the Trojans; nevertheless he is with the Trojans, and has forgotten the Argives." With this she caught hold of Sthenelus and lifted him off the chariot on to the ground. In a second he was on the ground, whereupon the goddess mounted the car and placed herself by the side of Diomed. The oaken axle groaned aloud under the burden of the awful goddess and the hero; Pallas Minerva took the whip and reins, and drove straight at Mars. He was in the act of stripping huge Periphas, son of Ochesius and bravest of the Aetolians. Bloody Mars was stripping him of his armour, and Minerva donned the helmet of Hades, that he might not see her; when, therefore, he saw Diomed, he made straight for him and let Periphas lie where he had fallen. As soon as they were at close quarters he let fly with his bronze spear over the reins and yoke, thinking to take Diomed's life, but Minerva caught the spear in her hand and made it fly harmlessly over the chariot. Diomed then threw, and Pallas Minerva drove the spear into the pit of Mars's stomach where his under-girdle went round him. There Diomed wounded him, tearing his fair flesh and then drawing his spear out again. Mars roared as loudly as nine or ten thousand men in the thick of a fight, and the Achaeans and Trojans were struck with panic, so terrible was the cry he raised. As a dark cloud in the sky when it comes on to blow after heat, even so did Diomed son of Tydeus see Mars ascend into the broad heavens. With all speed he reached high Olympus, home of the gods, and in great pain sat down beside Jove the son of Saturn. He showed Jove the immortal blood that was flowing from his wound, and spoke piteously, saying, "Father Jove, are you not angered by such doings? We gods are continually suffering in the most cruel manner at one another's hands while helping mortals; and we all owe you a grudge for having begotten that mad termagant of a daughter, who is always committing outrage of some kind. We other gods must all do as you bid us, but her you neither scold nor punish; you encourage her because the pestilent creature is your daughter. See how she has been inciting proud Diomed to vent his rage on the immortal gods. First he went up to the Cyprian and wounded her in the hand near her wrist, and then he sprang upon me too as though he were a god. Had I not run for it I must either have lain there for long enough in torments among the ghastly corpes, or have been eaten alive with spears till I had no more strength left in me." Jove looked angrily at him and said, "Do not come whining here, Sir Facing-bothways. I hate you worst of all the gods in Olympus, for you are ever fighting and making mischief. You have the intolerable and stubborn spirit of your mother Juno: it is all I can do to manage her, and it is her doing that you are now in this plight: still, I cannot let you remain longer in such great pain; you are my own off-spring, and it was by me that your mother conceived you; if, however, you had been the son of any other god, you are so destructive that by this time you should have been lying lower than the Titans." He then bade Paeeon heal him, whereon Paeeon spread pain-killing herbs upon his wound and cured him, for he was not of mortal mould. As the juice of the fig-tree curdles milk, and thickens it in a moment though it is liquid, even so instantly did Paeeon cure fierce Mars. Then Hebe washed him, and clothed him in goodly raiment, and he took his seat by his father Jove all glorious to behold. But Juno of Argos and Minerva of Alalcomene, now that they had put a stop to the murderous doings of Mars, went back again to the house of Jove. ---------------------------------------------------------------------- BOOK VI The fight between Trojans and Achaeans was now left to rage as it would, and the tide of war surged hither and thither over the plain as they aimed their bronze-shod spears at one another between the streams of Simois and Xanthus. First, Ajax son of Telamon, tower of strength to the Achaeans, broke a phalanx of the Trojans, and came to the assistance of his comrades by killing Acamas son of Eussorus, the best man among the Thracians, being both brave and of great stature. The spear struck the projecting peak of his helmet: its bronze point then went through his forehead into the brain, and darkness veiled his eyes. Then Diomed killed Axylus son of Teuthranus, a rich man who lived in the strong city of Arisbe, and was beloved by all men; for he had a house by the roadside, and entertained every one who passed; howbeit not one of his guests stood before him to save his life, and Diomed killed both him and his squire Calesius, who was then his charioteer- so the pair passed beneath the earth. Euryalus killed Dresus and Opheltius, and then went in pursuit of Aesepus and Pedasus, whom the naiad nymph Abarbarea had borne to noble Bucolion. Bucolion was eldest son to Laomedon, but he was a bastard. While tending his sheep he had converse with the nymph, and she conceived twin sons; these the son of Mecisteus now slew, and he stripped the armour from their shoulders. Polypoetes then killed Astyalus, Ulysses Pidytes of Percote, and Teucer Aretaon. Ablerus fell by the spear of Nestor's son Antilochus, and Agamemnon, king of men, killed Elatus who dwelt in Pedasus by the banks of the river Satnioeis. Leitus killed Phylacus as he was flying, and Eurypylus slew Melanthus. Then Menelaus of the loud war-cry took Adrestus alive, for his horses ran into a tamarisk bush, as they were flying wildly over the plain, and broke the pole from the car; they went on towards the city along with the others in full flight, but Adrestus rolled out, and fell in the dust flat on his face by the wheel of his chariot; Menelaus came up to him spear in hand, but Adrestus caught him by the knees begging for his life. "Take me alive," he cried, "son of Atreus, and you shall have a full ransom for me: my father is rich and has much treasure of gold, bronze, and wrought iron laid by in his house. From this store he will give you a large ransom should he hear of my being alive and at the ships of the Achaeans." Thus did he plead, and Menelaus was for yielding and giving him to a squire to take to the ships of the Achaeans, but Agamemnon came running up to him and rebuked him. "My good Menelaus," said he, "this is no time for giving quarter. Has, then, your house fared so well at the hands of the Trojans? Let us not spare a single one of them- not even the child unborn and in its mother's womb; let not a man of them be left alive, but let all in Ilius perish, unheeded and forgotten." Thus did he speak, and his brother was persuaded by him, for his words were just. Menelaus, therefore, thrust Adrestus from him, whereon King Agamemnon struck him in the flank, and he fell: then the son of Atreus planted his foot upon his breast to draw his spear from the body. Meanwhile Nestor shouted to the Argives, saying, "My friends, Danaan warriors, servants of Mars, let no man lag that he may spoil the dead, and bring back much booty to the ships. Let us kill as many as we can; the bodies will lie upon the plain, and you can despoil them later at your leisure." With these words he put heart and soul into them all. And now the Trojans would have been routed and driven back into Ilius, had not Priam's son Helenus, wisest of augurs, said to Hector and Aeneas, "Hector and Aeneas, you two are the mainstays of the Trojans and Lycians, for you are foremost at all times, alike in fight and counsel; hold your ground here, and go about among the host to rally them in front of the gates, or they will fling themselves into the arms of their wives, to the great joy of our foes. Then, when you have put heart into all our companies, we will stand firm here and fight the Danaans however hard they press us, for there is nothing else to be done. Meanwhile do you, Hector, go to the city and tell our mother what is happening. Tell her to bid the matrons gather at the temple of Minerva in the acropolis; let her then take her key and open the doors of the sacred building; there, upon the knees of Minerva, let her lay the largest, fairest robe she has in her house- the one she sets most store by; let her, moreover, promise to sacrifice twelve yearling heifers that have never yet felt the goad, in the temple of the goddess, if she will take pity on the town, with the wives and little ones of the Trojans, and keep the son of Tydeus from falling on the goodly city of Ilius; for he fights with fury and fills men's souls with panic. I hold him mightiest of them all; we did not fear even their great champion Achilles, son of a goddess though he be, as we do this man: his rage is beyond all bounds, and there is none can vie with him in prowess" Hector did as his brother bade him. He sprang from his chariot, and went about everywhere among the host, brandishing his spears, urging the men on to fight, and raising the dread cry of battle. Thereon they rallied and again faced the Achaeans, who gave ground and ceased their murderous onset, for they deemed that some one of the immortals had come down from starry heaven to help the Trojans, so strangely had they rallied. And Hector shouted to the Trojans, "Trojans and allies, be men, my friends, and fight with might and main, while I go to Ilius and tell the old men of our council and our wives to pray to the gods and vow hecatombs in their honour." With this he went his way, and the black rim of hide that went round his shield beat against his neck and his ancles. Then Glaucus son of Hippolochus, and the son of Tydeus went into the open space between the hosts to fight in single combat. When they were close up to one another Diomed of the loud war-cry was the first to speak. "Who, my good sir," said he, "who are you among men? I have never seen you in battle until now, but you are daring beyond all others if you abide my onset. Woe to those fathers whose sons face my might. If, however, you are one of the immortals and have come down from heaven, I will not fight you; for even valiant Lycurgus, son of Dryas, did not live long when he took to fighting with the gods. He it was that drove the nursing women who were in charge of frenzied Bacchus through the land of Nysa, and they flung their thyrsi on the ground as murderous Lycurgus beat them with his oxgoad. Bacchus himself plunged terror-stricken into the sea, and Thetis took him to her bosom to comfort him, for he was scared by the fury with which the man reviled him. Thereon the gods who live at ease were angry with Lycurgus and the son of Saturn struck him blind, nor did he live much longer after he had become hateful to the immortals. Therefore I will not fight with the blessed gods; but if you are of them that eat the fruit of the ground, draw near and meet your doom." And the son of Hippolochus answered, son of Tydeus, why ask me of my lineage? Men come and go as leaves year by year upon the trees. Those of autumn the wind sheds upon the ground, but when spring returns the forest buds forth with fresh vines. Even so is it with the generations of mankind, the new spring up as the old are passing away. If, then, you would learn my descent, it is one that is well known to many. There is a city in the heart of Argos, pasture land of horses, called Ephyra, where Sisyphus lived, who was the craftiest of all mankind. He was the son of Aeolus, and had a son named Glaucus, who was father to Bellerophon, whom heaven endowed with the most surpassing comeliness and beauty. But Proetus devised his ruin, and being stronger than he, drove him from the land of the Argives, over which Jove had made him ruler. For Antea, wife of Proetus, lusted after him, and would have had him lie with her in secret; but Bellerophon was an honourable man and would not, so she told lies about him to Proteus. 'Proetus,' said she, 'kill Bellerophon or die, for he would have had converse with me against my will.' The king was angered, but shrank from killing Bellerophon, so he sent him to Lycia with lying letters of introduction, written on a folded tablet, and containing much ill against the bearer. He bade Bellerophon show these letters to his father-in-law, to the end that he might thus perish; Bellerophon therefore went to Lycia, and the gods convoyed him safely. "When he reached the river Xanthus, which is in Lycia, the king received him with all goodwill, feasted him nine days, and killed nine heifers in his honour, but when rosy-fingered morning appeared upon the tenth day, he questioned him and desired to see the letter from his son-in-law Proetus. When he had received the wicked letter he first commanded Bellerophon to kill that savage monster, the Chimaera, who was not a human being, but a goddess, for she had the head of a lion and the tail of a serpent, while her body was that of a goat, and she breathed forth flames of fire; but Bellerophon slew her, for he was guided by signs from heaven. He next fought the far-famed Solymi, and this, he said, was the hardest of all his battles. Thirdly, he killed the Amazons, women who were the peers of men, and as he was returning thence the king devised yet another plan for his destruction; he picked the bravest warriors in all Lycia, and placed them in ambuscade, but not a man ever came back, for Bellerophon killed every one of them. Then the king knew that he must be the valiant offspring of a god, so he kept him in Lycia, gave him his daughter in marriage, and made him of equal honour in the kingdom with himself; and the Lycians gave him a piece of land, the best in all the country, fair with vineyards and tilled fields, to have and to hold. "The king's daughter bore Bellerophon three children, Isander, Hippolochus, and Laodameia. Jove, the lord of counsel, lay with Laodameia, and she bore him noble Sarpedon; but when Bellerophon came to be hated by all the gods, he wandered all desolate and dismayed upon the Alean plain, gnawing at his own heart, and shunning the path of man. Mars, insatiate of battle, killed his son Isander while he was fighting the Solymi; his daughter was killed by Diana of the golden reins, for she was angered with her; but Hippolochus was father to myself, and when he sent me to Troy he urged me again and again to fight ever among the foremost and outvie my peers, so as not to shame the blood of my fathers who were the noblest in Ephyra and in all Lycia. This, then, is the descent I claim." Thus did he speak, and the heart of Diomed was glad. He planted his spear in the ground, and spoke to him with friendly words. "Then," he said, you are an old friend of my father's house. Great Oeneus once entertained Bellerophon for twenty days, and the two exchanged presents. Oeneus gave a belt rich with purple, and Bellerophon a double cup, which I left at home when I set out for Troy. I do not remember Tydeus, for he was taken from us while I was yet a child, when the army of the Achaeans was cut to pieces before Thebes. Henceforth, however, I must be your host in middle Argos, and you mine in Lycia, if I should ever go there; let us avoid one another's spears even during a general engagement; there are many noble Trojans and allies whom I can kill, if I overtake them and heaven delivers them into my hand; so again with yourself, there are many Achaeans whose lives you may take if you can; we two, then, will exchange armour, that all present may know of the old ties that subsist between us." With these words they sprang from their chariots, grasped one another's hands, and plighted friendship. But the son of Saturn made Glaucus take leave of his wits, for he exchanged golden armour for bronze, the worth of a hundred head of cattle for the worth of nine. Now when Hector reached the Scaean gates and the oak tree, the wives and daughters of the Trojans came running towards him to ask after their sons, brothers, kinsmen, and husbands: he told them to set about praying to the gods, and many were made sorrowful as they heard him. Presently he reached the splendid palace of King Priam, adorned with colonnades of hewn stone. In it there were fifty bedchambers- all of hewn stone- built near one another, where the sons of Priam slept, each with his wedded wife. Opposite these, on the other side the courtyard, there were twelve upper rooms also of hewn stone for Priam's daughters, built near one another, where his sons-in-law slept with their wives. When Hector got there, his fond mother came up to him with Laodice the fairest of her daughters. She took his hand within her own and said, "My son, why have you left the battle to come hither? Are the Achaeans, woe betide them, pressing you hard about the city that you have thought fit to come and uplift your hands to Jove from the citadel? Wait till I can bring you wine that you may make offering to Jove and to the other immortals, and may then drink and be refreshed. Wine gives a man fresh strength when he is wearied, as you now are with fighting on behalf of your kinsmen." And Hector answered, "Honoured mother, bring no wine, lest you unman me and I forget my strength. I dare not make a drink-offering to Jove with unwashed hands; one who is bespattered with blood and filth may not pray to the son of Saturn. Get the matrons together, and go with offerings to the temple of Minerva driver of the spoil; there, upon the knees of Minerva, lay the largest and fairest robe you have in your house- the one you set most store by; promise, moreover, to sacrifice twelve yearling heifers that have never yet felt the goad, in the temple of the goddess if she will take pity on the town, with the wives and little ones of the Trojans, and keep the son of Tydeus from off the goodly city of Ilius, for he fights with fury, and fills men's souls with panic. Go, then, to the temple of Minerva, while I seek Paris and exhort him, if he will hear my words. Would that the earth might open her jaws and swallow him, for Jove bred him to be the bane of the Trojans, and of Priam and Priam's sons. Could I but see him go down into the house of Hades, my heart would forget its heaviness." His mother went into the house and called her waiting-women who gathered the matrons throughout the city. She then went down into her fragrant store-room, where her embroidered robes were kept, the work of Sidonian women, whom Alexandrus had brought over from Sidon when he sailed the seas upon that voyage during which he carried off Helen. Hecuba took out the largest robe, and the one that was most beautifully enriched with embroidery, as an offering to Minerva: it glittered like a star, and lay at the very bottom of the chest. With this she went on her way and many matrons with her. When they reached the temple of Minerva, lovely Theano, daughter of Cisseus and wife of Antenor, opened the doors, for the Trojans had made her priestess of Minerva. The women lifted up their hands to the goddess with a loud cry, and Theano took the robe to lay it upon the knees of Minerva, praying the while to the daughter of great Jove. "Holy Minerva," she cried, "protectress of our city, mighty goddess, break the spear of Diomed and lay him low before the Scaean gates. Do this, and we will sacrifice twelve heifers that have never yet known the goad, in your temple, if you will have pity upon the town, with the wives and little ones If the Trojans." Thus she prayed, but Pallas Minerva granted not her prayer. While they were thus praying to the daughter of great Jove, Hector went to the fair house of Alexandrus, which he had built for him by the foremost builders in the land. They had built him his house, storehouse, and courtyard near those of Priam and Hector on the acropolis. Here Hector entered, with a spear eleven cubits long in his hand; the bronze point gleamed in front of him, and was fastened to the shaft of the spear by a ring of gold. He found Alexandrus within the house, busied about his armour, his shield and cuirass, and handling his curved bow; there, too, sat Argive Helen with her women, setting them their several tasks; and as Hector saw him he rebuked him with words of scorn. "Sir," said he, "you do ill to nurse this rancour; the people perish fighting round this our town; you would yourself chide one whom you saw shirking his part in the combat. Up then, or ere long the city will be in a blaze." And Alexandrus answered, "Hector, your rebuke is just; listen therefore, and believe me when I tell you that I am not here so much through rancour or ill-will towards the Trojans, as from a desire to indulge my grief. My wife was even now gently urging me to battle, and I hold it better that I should go, for victory is ever fickle. Wait, then, while I put on my armour, or go first and I will follow. I shall be sure to overtake you." Hector made no answer, but Helen tried to soothe him. "Brother," said she, "to my abhorred and sinful self, would that a whirlwind had caught me up on the day my mother brought me forth, and had borne me to some mountain or to the waves of the roaring sea that should have swept me away ere this mischief had come about. But, since the gods have devised these evils, would, at any rate, that I had been wife to a better man- to one who could smart under dishonour and men's evil speeches. This fellow was never yet to be depended upon, nor never will be, and he will surely reap what he has sown. Still, brother, come in and rest upon this seat, for it is you who bear the brunt of that toil that has been caused by my hateful self and by the sin of Alexandrus- both of whom Jove has doomed to be a theme of song among those that shall be born hereafter." And Hector answered, "Bid me not be seated, Helen, for all the goodwill you bear me. I cannot stay. I am in haste to help the Trojans, who miss me greatly when I am not among them; but urge your husband, and of his own self also let him make haste to overtake me before I am out of the city. I must go home to see my household, my wife and my little son, for I know not whether I shall ever again return to them, or whether the gods will cause me to fill by the hands of the Achaeans." Then Hector left her, and forthwith was at his own house. He did not find Andromache, for she was on the wall with her child and one of her maids, weeping bitterly. Seeing, then, that she was not within, he stood on the threshold of the women's rooms and said, "Women, tell me, and tell me true, where did Andromache go when she left the house? Was it to my sisters, or to my brothers' wives? or is she at the temple of Minerva where the other women are propitiating the awful goddess?" His good housekeeper answered, "Hector, since you bid me tell you truly, she did not go to your sisters nor to your brothers' wives, nor yet to the temple of Minerva, where the other women are propitiating the awful goddess, but she is on the high wall of Ilius, for she had heard the Trojans were being hard pressed, and that the Achaeans were in great force: she went to the wall in frenzied haste, and the nurse went with her carrying the child." Hector hurried from the house when she had done speaking, and went down the streets by the same way that he had come. When he had gone through the city and had reached the Scaean gates through which he would go out on to the plain, his wife came running towards him, Andromache, daughter of great Eetion who ruled in Thebe under the wooded slopes of Mt. Placus, and was king of the Cilicians. His daughter had married Hector, and now came to meet him with a nurse who carried his little child in her bosom- a mere babe. Hector's darling son, and lovely as a star. Hector had named him Scamandrius, but the people called him Astyanax, for his father stood alone as chief guardian of Ilius. Hector smiled as he looked upon the boy, but he did not speak, and Andromache stood by him weeping and taking his hand in her own. "Dear husband," said she, "your valour will bring you to destruction; think on your infant son, and on my hapless self who ere long shall be your widow- for the Achaeans will set upon you in a body and kill you. It would be better for me, should I lose you, to lie dead and buried, for I shall have nothing left to comfort me when you are gone, save only sorrow. I have neither father nor mother now. Achilles slew my father when he sacked Thebe the goodly city of the Cilicians. He slew him, but did not for very shame despoil him; when he had burned him in his wondrous armour, he raised a barrow over his ashes and the mountain nymphs, daughters of aegis-bearing Jove, planted a grove of elms about his tomb. I had seven brothers in my father's house, but on the same day they all went within the house of Hades. Achilles killed them as they were with their sheep and cattle. My mother- her who had been queen of all the land under Mt. Placus- he brought hither with the spoil, and freed her for a great sum, but the archer- queen Diana took her in the house of your father. Nay- Hector- you who to me are father, mother, brother, and dear husband- have mercy upon me; stay here upon this wall; make not your child fatherless, and your wife a widow; as for the host, place them near the fig-tree, where the city can be best scaled, and the wall is weakest. Thrice have the bravest of them come thither and assailed it, under the two Ajaxes, Idomeneus, the sons of Atreus, and the brave son of Tydeus, either of their own bidding, or because some soothsayer had told them." And Hector answered, "Wife, I too have thought upon all this, but with what face should I look upon the Trojans, men or women, if I shirked battle like a coward? I cannot do so: I know nothing save to fight bravely in the forefront of the Trojan host and win renown alike for my father and myself. Well do I know that the day will surely come when mighty Ilius shall be destroyed with Priam and Priam's people, but I grieve for none of these- not even for Hecuba, nor King Priam, nor for my brothers many and brave who may fall in the dust before their foes- for none of these do I grieve as for yourself when the day shall come on which some one of the Achaeans shall rob you for ever of your freedom, and bear you weeping away. It may be that you will have to ply the loom in Argos at the bidding of a mistress, or to fetch water from the springs Messeis or Hypereia, treated brutally by some cruel task-master; then will one say who sees you weeping, 'She was wife to Hector, the bravest warrior among the Trojans during the war before Ilius.' On this your tears will break forth anew for him who would have put away the day of captivity from you. May I lie dead under the barrow that is heaped over my body ere I hear your cry as they carry you into bondage." He stretched his arms towards his child, but the boy cried and nestled in his nurse's bosom, scared at the sight of his father's armour, and at the horse-hair plume that nodded fiercely from his helmet. His father and mother laughed to see him, but Hector took the helmet from his head and laid it all gleaming upon the ground. Then he took his darling child, kissed him, and dandled him in his arms, praying over him the while to Jove and to all the gods. "Jove," he cried, "grant that this my child may be even as myself, chief among the Trojans; let him be not less excellent in strength, and let him rule Ilius with his might. Then may one say of him as he comes from battle, 'The son is far better than the father.' May he bring back the blood-stained spoils of him whom he has laid low, and let his mother's heart be glad.'" With this he laid the child again in the arms of his wife, who took him to her own soft bosom, smiling through her tears. As her husband watched her his heart yearned towards her and he caressed her fondly, saying, "My own wife, do not take these things too bitterly to heart. No one can hurry me down to Hades before my time, but if a man's hour is come, be he brave or be he coward, there is no escape for him when he has once been born. Go, then, within the house, and busy yourself with your daily duties, your loom, your distaff, and the ordering of your servants; for war is man's matter, and mine above all others of them that have been born in Ilius." He took his plumed helmet from the ground, and his wife went back again to her house, weeping bitterly and often looking back towards him. When she reached her home she found her maidens within, and bade them all join in her lament; so they mourned Hector in his own house though he was yet alive, for they deemed that they should never see him return safe from battle, and from the furious hands of the Achaeans. Paris did not remain long in his house. He donned his goodly armour overlaid with bronze, and hasted through the city as fast as his feet could take him. As a horse, stabled and fed, breaks loose and gallops gloriously over the plain to the place where he is wont to bathe in the fair-flowing river- he holds his head high, and his mane streams upon his shoulders as he exults in his strength and flies like the wind to the haunts and feeding ground of the mares- even so went forth Paris from high Pergamus, gleaming like sunlight in his armour, and he laughed aloud as he sped swiftly on his way. Forthwith he came upon his brother Hector, who was then turning away from the place where he had held converse with his wife, and he was himself the first to speak. "Sir," said he, "I fear that I have kept you waiting when you are in haste, and have not come as quickly as you bade me." "My good brother," answered Hector, you fight bravely, and no man with any justice can make light of your doings in battle. But you are careless and wilfully remiss. It grieves me to the heart to hear the ill that the Trojans speak about you, for they have suffered much on your account. Let us be going, and we will make things right hereafter, should Jove vouchsafe us to set the cup of our deliverance before ever-living gods of heaven in our own homes, when we have chased the Achaeans from Troy." ---------------------------------------------------------------------- BOOK VII With these words Hector passed through the gates, and his brother Alexandrus with him, both eager for the fray. As when heaven sends a breeze to sailors who have long looked for one in vain, and have laboured at their oars till they are faint with toil, even so welcome was the sight of these two heroes to the Trojans. Thereon Alexandrus killed Menesthius the son of Areithous; he lived in Ame, and was son of Areithous the Mace-man, and of Phylomedusa. Hector threw a spear at Eioneus and struck him dead with a wound in the neck under the bronze rim of his helmet. Glaucus, moreover, son of Hippolochus, captain of the Lycians, in hard hand-to-hand fight smote Iphinous son of Dexius on the shoulder, as he was springing on to his chariot behind his fleet mares; so he fell to earth from the car, and there was no life left in him. When, therefore, Minerva saw these men making havoc of the Argives, she darted down to Ilius from the summits of Olympus, and Apollo, who was looking on from Pergamus, went out to meet her; for he wanted the Trojans to be victorious. The pair met by the oak tree, and King Apollo son of Jove was first to speak. "What would you have said he, "daughter of great Jove, that your proud spirit has sent you hither from Olympus? Have you no pity upon the Trojans, and would you incline the scales of victory in favour of the Danaans? Let me persuade you- for it will be better thus- stay the combat for to-day, but let them renew the fight hereafter till they compass the doom of Ilius, since you goddesses have made up your minds to destroy the city." And Minerva answered, "So be it, Far-Darter; it was in this mind that I came down from Olympus to the Trojans and Achaeans. Tell me, then, how do you propose to end this present fighting?" Apollo, son of Jove, replied, "Let us incite great Hector to challenge some one of the Danaans in single combat; on this the Achaeans will be shamed into finding a man who will fight him." Minerva assented, and Helenus son of Priam divined the counsel of the gods; he therefore went up to Hector and said, "Hector son of Priam, peer of gods in counsel, I am your brother, let me then persuade you. Bid the other Trojans and Achaeans all of them take their seats, and challenge the best man among the Achaeans to meet you in single combat. I have heard the voice of the ever-living gods, and the hour of your doom is not yet come." Hector was glad when he heard this saying, and went in among the Trojans, grasping his spear by the middle to hold them back, and they all sat down. Agamemnon also bade the Achaeans be seated. But Minerva and Apollo, in the likeness of vultures, perched on father Jove's high oak tree, proud of their men; and the ranks sat close ranged together, bristling with shield and helmet and spear. As when the rising west wind furs the face of the sea and the waters grow dark beneath it, so sat the companies of Trojans and Achaeans upon the plain. And Hector spoke thus:- "Hear me, Trojans and Achaeans, that I may speak even as I am minded; Jove on his high throne has brought our oaths and covenants to nothing, and foreshadows ill for both of us, till you either take the towers of Troy, or are yourselves vanquished at your ships. The princes of the Achaeans are here present in the midst of you; let him, then, that will fight me stand forward as your champion against Hector. Thus I say, and may Jove be witness between us. If your champion slay me, let him strip me of my armour and take it to your ships, but let him send my body home that the Trojans and their wives may give me my dues of fire when I am dead. In like manner, if Apollo vouchsafe me glory and I slay your champion, I will strip him of his armour and take it to the city of Ilius, where I will hang it in the temple of Apollo, but I will give up his body, that the Achaeans may bury him at their ships, and the build him a mound by the wide waters of the Hellespont. Then will one say hereafter as he sails his ship over the sea, 'This is the monument of one who died long since a champion who was slain by mighty Hector.' Thus will one say, and my fame shall not be lost." Thus did he speak, but they all held their peace, ashamed to decline the challenge, yet fearing to accept it, till at last Menelaus rose and rebuked them, for he was angry. "Alas," he cried, "vain braggarts, women forsooth not men, double-dyed indeed will be the stain upon us if no man of the Danaans will now face Hector. May you be turned every man of you into earth and water as you sit spiritless and inglorious in your places. I will myself go out against this man, but the upshot of the fight will be from on high in the hands of the immortal gods." With these words he put on his armour; and then, O Menelaus, your life would have come to an end at the hands of hands of Hector, for he was far better the man, had not the princes of the Achaeans sprung upon you and checked you. King Agamemnon caught him by the right hand and said, "Menelaus, you are mad; a truce to this folly. Be patient in spite of passion, do not think of fighting a man so much stronger than yourself as Hector son of Priam, who is feared by many another as well as you. Even Achilles, who is far more doughty than you are, shrank from meeting him in battle. Sit down your own people, and the Achaeans will send some other champion to fight Hector; fearless and fond of battle though he be, I ween his knees will bend gladly under him if he comes out alive from the hurly-burly of this fight." With these words of reasonable counsel he persuaded his brother, whereon his squires gladly stripped the armour from off his shoulders. Then Nestor rose and spoke, "Of a truth," said he, "the Achaean land is fallen upon evil times. The old knight Peleus, counsellor and orator among the Myrmidons, loved when I was in his house to question me concerning the race and lineage of all the Argives. How would it not grieve him could he hear of them as now quailing before Hector? Many a time would he lift his hands in prayer that his soul might leave his body and go down within the house of Hades. Would, by father Jove, Minerva, and Apollo, that I were still young and strong as when the Pylians and Arcadians were gathered in fight by the rapid river Celadon under the walls of Pheia, and round about the waters of the river Iardanus. The godlike hero Ereuthalion stood forward as their champion, with the armour of King Areithous upon his shoulders- Areithous whom men and women had surnamed 'the Mace-man,' because he fought neither with bow nor spear, but broke the battalions of the foe with his iron mace. Lycurgus killed him, not in fair fight, but by entrapping him in a narrow way where his mace served him in no stead; for Lycurgus was too quick for him and speared him through the middle, so he fell to earth on his back. Lycurgus then spoiled him of the armour which Mars had given him, and bore it in battle thenceforward; but when he grew old and stayed at home, he gave it to his faithful squire Ereuthalion, who in this same armour challenged the foremost men among us. The others quaked and quailed, but my high spirit bade me fight him though none other would venture; I was the youngest man of them all; but when I fought him Minerva vouchsafed me victory. He was the biggest and strongest man that ever I killed, and covered much ground as he lay sprawling upon the earth. Would that I were still young and strong as I then was, for the son of Priam would then soon find one who would face him. But you, foremost among the whole host though you be, have none of you any stomach for fighting Hector." Thus did the old man rebuke them, and forthwith nine men started to their feet. Foremost of all uprose King Agamemnon, and after him brave Diomed the son of Tydeus. Next were the two Ajaxes, men clothed in valour as with a garment, and then Idomeneus, and Meriones his brother in arms. After these Eurypylus son of Euaemon, Thoas the son of Andraemon, and Ulysses also rose. Then Nestor knight of Gerene again spoke, saying: "Cast lots among you to see who shall be chosen. If he come alive out of this fight he will have done good service alike to his own soul and to the Achaeans." Thus he spoke, and when each of them had marked his lot, and had thrown it into the helmet of Agamemnon son of Atreus, the people lifted their hands in prayer, and thus would one of them say as he looked into the vault of heaven, "Father Jove, grant that the lot fall on Ajax, or on the son of Tydeus, or upon the king of rich Mycene himself." As they were speaking, Nestor knight of Gerene shook the helmet, and from it there fell the very lot which they wanted- the lot of Ajax. The herald bore it about and showed it to all the chieftains of the Achaeans, going from left to right; but they none of of them owned it. When, however, in due course he reached the man who had written upon it and had put it into the helmet, brave Ajax held out his hand, and the herald gave him the lot. When Ajax saw him mark he knew it and was glad; he threw it to the ground and said, "My friends, the lot is mine, and I rejoice, for I shall vanquish Hector. I will put on my armour; meanwhile, pray to King Jove in silence among yourselves that the Trojans may not hear you- or aloud if you will, for we fear no man. None shall overcome me, neither by force nor cunning, for I was born and bred in Salamis, and can hold my own in all things." With this they fell praying to King Jove the son of Saturn, and thus would one of them say as he looked into the vault of heaven, "Father Jove that rulest from Ida, most glorious in power, vouchsafe victory to Ajax, and let him win great glory: but if you wish well to Hector also and would protect him, grant to each of them equal fame and prowess. Thus they prayed, and Ajax armed himself in his suit of gleaming bronze. When he was in full array he sprang forward as monstrous Mars when he takes part among men whom Jove has set fighting with one another- even so did huge Ajax, bulwark of the Achaeans, spring forward with a grim smile on his face as he brandished his long spear and strode onward. The Argives were elated as they beheld him, but the Trojans trembled in every limb, and the heart even of Hector beat quickly, but he could not now retreat and withdraw into the ranks behind him, for he had been the challenger. Ajax came up bearing his shield in front of him like a wall- a shield of bronze with seven folds of oxhide- the work of Tychius, who lived in Hyle and was by far the best worker in leather. He had made it with the hides of seven full-fed bulls, and over these he had set an eighth layer of bronze. Holding this shield before him, Ajax son of Telamon came close up to Hector, and menaced him saying, "Hector, you shall now learn, man to man, what kind of champions the Danaans have among them even besides lion-hearted Achilles cleaver of the ranks of men. He now abides at the ships in anger with Agamemnon shepherd of his people, but there are many of us who are well able to face you; therefore begin the fight." And Hector answered, "Noble Ajax, son of Telamon, captain of the host, treat me not as though I were some puny boy or woman that cannot fight. I have been long used to the blood and butcheries of battle. I am quick to turn my leathern shield either to right or left, for this I deem the main thing in battle. I can charge among the chariots and horsemen, and in hand to hand fighting can delight the heart of Mars; howbeit I would not take such a man as you are off his guard- but I will smite you openly if I can." He poised his spear as he spoke, and hurled it from him. It struck the sevenfold shield in its outermost layer- the eighth, which was of bronze- and went through six of the layers but in the seventh hide it stayed. Then Ajax threw in his turn, and struck the round shield of the son of Priam. The terrible spear went through his gleaming shield, and pressed onward through his cuirass of cunning workmanship; it pierced the shirt against his side, but he swerved and thus saved his life. They then each of them drew out the spear from his shield, and fell on one another like savage lions or wild boars of great strength and endurance: the son of Priam struck the middle of Ajax's shield, but the bronze did not break, and the point of his dart was turned. Ajax then sprang forward and pierced the shield of Hector; the spear went through it and staggered him as he was springing forward to attack; it gashed his neck and the blood came pouring from the wound, but even so Hector did not cease fighting; he gave ground, and with his brawny hand seized a stone, rugged and huge, that was lying upon the plain; with this he struck the shield of Ajax on the boss that was in its middle, so that the bronze rang again. But Ajax in turn caught up a far larger stone, swung it aloft, and hurled it with prodigious force. This millstone of a rock broke Hector's shield inwards and threw him down on his back with the shield crushing him under it, but Apollo raised him at once. Thereon they would have hacked at one another in close combat with their swords, had not heralds, messengers of gods and men, come forward, one from the Trojans and the other from the Achaeans- Talthybius and Idaeus both of them honourable men; these parted them with their staves, and the good herald Idaeus said, "My sons, fight no longer, you are both of you valiant, and both are dear to Jove; we know this; but night is now falling, and the behests of night may not be well gainsaid." Ajax son of Telamon answered, "Idaeus, bid Hector say so, for it was he that challenged our princes. Let him speak first and I will accept his saying." Then Hector said, "Ajax, heaven has vouchsafed you stature and strength, and judgement; and in wielding the spear you excel all others of the Achaeans. Let us for this day cease fighting; hereafter we will fight anew till heaven decide between us, and give victory to one or to the other; night is now falling, and the behests of night may not be well gainsaid. Gladden, then, the hearts of the Achaeans at your ships, and more especially those of your own followers and clansmen, while I, in the great city of King Priam, bring comfort to the Trojans and their women, who vie with one another in their prayers on my behalf. Let us, moreover, exchange presents that it may be said among the Achaeans and Trojans, 'They fought with might and main, but were reconciled and parted in friendship.' On this he gave Ajax a silver-studded sword with its sheath and leathern baldric, and in return Ajax gave him a girdle dyed with purple. Thus they parted, the one going to the host of the Achaeans, and the other to that of the Trojans, who rejoiced when they saw their hero come to them safe and unharmed from the strong hands of mighty Ajax. They led him, therefore, to the city as one that had been saved beyond their hopes. On the other side the Achaeans brought Ajax elated with victory to Agamemnon. When they reached the quarters of the son of Atreus, Agamemnon sacrificed for them a five-year-old bull in honour of Jove the son of Saturn. They flayed the carcass, made it ready, and divided it into joints; these they cut carefully up into smaller pieces, putting them on the spits, roasting them sufficiently, and then drawing them off. When they had done all this and had prepared the feast, they ate it, and every man had his full and equal share, so that all were satisfied, and King Agamemnon gave Ajax some slices cut lengthways down the loin, as a mark of special honour. As soon as they had had enough to cat and drink, old Nestor whose counsel was ever truest began to speak; with all sincerity and goodwill, therefore, he addressed them thus:- "Son of Atreus, and other chieftains, inasmuch as many of the Achaeans are now dead, whose blood Mars has shed by the banks of the Scamander, and their souls have gone down to the house of Hades, it will be well when morning comes that we should cease fighting; we will then wheel our dead together with oxen and mules and burn them not far from the ships, that when we sail hence we may take the bones of our comrades home to their children. Hard by the funeral pyre we will build a barrow that shall be raised from the plain for all in common; near this let us set about building a high wall, to shelter ourselves and our ships, and let it have well-made gates that there may be a way through them for our chariots. Close outside we will dig a deep trench all round it to keep off both horse and foot, that the Trojan chieftains may not bear hard upon us." Thus he spoke, and the princess shouted in applause. Meanwhile the Trojans held a council, angry and full of discord, on the acropolis by the gates of King Priam's palace; and wise Antenor spoke. "Hear me he said, "Trojans, Dardanians, and allies, that I may speak even as I am minded. Let us give up Argive Helen and her wealth to the sons of Atreus, for we are now fighting in violation of our solemn covenants, and shall not prosper till we have done as I say." He then sat down and Alexandrus husband of lovely Helen rose to speak. "Antenor," said he, "your words are not to my liking; you can find a better saying than this if you will; if, however, you have spoken in good earnest, then indeed has heaven robbed you of your reason. I will speak plainly, and hereby notify to the Trojans that I will not give up the woman; but the wealth that I brought home with her from Argos I will restore, and will add yet further of my own." On this, when Paris had spoken and taken his seat, Priam of the race of Dardanus, peer of gods in council, rose and with all sincerity and goodwill addressed them thus: "Hear me, Trojans, Dardanians, and allies, that I may speak even as I am minded. Get your suppers now as hitherto throughout the city, but keep your watches and be wakeful. At daybreak let Idaeus go to the ships, and tell Agamemnon and Menelaus sons of Atreus the saying of Alexandrus through whom this quarrel has come about; and let him also be instant with them that they now cease fighting till we burn our dead; hereafter we will fight anew, till heaven decide between us and give victory to one or to the other." Thus did he speak, and they did even as he had said. They took supper in their companies and at daybreak Idaeus went his wa to the ships. He found the Danaans, servants of Mars, in council at the stern of Agamemnon's ship, and took his place in the midst of them. "Son of Atreus," he said, "and princes of the Achaean host, Priam and the other noble Trojans have sent me to tell you the saying of Alexandrus through whom this quarrel has come about, if so be that you may find it acceptable. All the treasure he took with him in his ships to Troy- would that he had sooner perished- he will restore, and will add yet further of his own, but he will not give up the wedded wife of Menelaus, though the Trojans would have him do so. Priam bade me inquire further if you will cease fighting till we burn our dead; hereafter we will fight anew, till heaven decide between us and give victory to one or to the other." They all held their peace, but presently Diomed of the loud war-cry spoke, saying, "Let there be no taking, neither treasure, nor yet Helen, for even a child may see that the doom of the Trojans is at hand." The sons of the Achaeans shouted applause at the words that Diomed had spoken, and thereon King Agamemnon said to Idaeus, "Idaeus, you have heard the answer the Achaeans make you-and I with them. But as concerning the dead, I give you leave to burn them, for when men are once dead there should be no grudging them the rites of fire. Let Jove the mighty husband of Juno be witness to this covenant." As he spoke he upheld his sceptre in the sight of all the gods, and Idaeus went back to the strong city of Ilius. The Trojans and Dardanians were gathered in council waiting his return; when he came, he stood in their midst and delivered his message. As soon as they heard it they set about their twofold labour, some to gather the corpses, and others to bring in wood. The Argives on their part also hastened from their ships, some to gather the corpses, and others to bring in wood. The sun was beginning to beat upon the fields, fresh risen into the vault of heaven from the slow still currents of deep Oceanus, when the two armies met. They could hardly recognise their dead, but they washed the clotted gore from off them, shed tears over them, and lifted them upon their waggons. Priam had forbidden the Trojans to wail aloud, so they heaped their dead sadly and silently upon the pyre, and having burned them went back to the city of Ilius. The Achaeans in like manner heaped their dead sadly and silently on the pyre, and having burned them went back to their ships. Now in the twilight when it was not yet dawn, chosen bands of the Achaeans were gathered round the pyre and built one barrow that was raised in common for all, and hard by this they built a high wall to shelter themselves and their ships; they gave it strong gates that there might be a way through them for their chariots, and close outside it they dug a trench deep and wide, and they planted it within with stakes. Thus did the Achaeans toil, and the gods, seated by the side of Jove the lord of lightning, marvelled at their great work; but Neptune, lord of the earthquake, spoke, saying, "Father Jove, what mortal in the whole world will again take the gods into his counsel? See you not how the Achaeans have built a wall about their ships and driven a trench all round it, without offering hecatombs to the gods? The The fame of this wall will reach as far as dawn itself, and men will no longer think anything of the one which Phoebus Apollo and myself built with so much labour for Laomedon." Jove was displeased and answered, "What, O shaker of the earth, are you talking about? A god less powerful than yourself might be alarmed at what they are doing, but your fame reaches as far as dawn itself. Surely when the Achaeans have gone home with their ships, you can shatter their wall and Ring it into the sea; you can cover the beach with sand again, and the great wall of the Achaeans will then be utterly effaced." Thus did they converse, and by sunset the work of the Achaeans was completed; they then slaughtered oxen at their tents and got their supper. Many ships had come with wine from Lemnos, sent by Euneus the son of Jason, born to him by Hypsipyle. The son of Jason freighted them with ten thousand measures of wine, which he sent specially to the sons of Atreus, Agamemnon and Menelaus. From this supply the Achaeans bought their wine, some with bronze, some with iron, some with hides, some with whole heifers, and some again with captives. They spread a goodly banquet and feasted the whole night through, as also did the Trojans and their allies in the city. But all the time Jove boded them ill and roared with his portentous thunder. Pale fear got hold upon them, and they spilled the wine from their cups on to the ground, nor did any dare drink till he had made offerings to the most mighty son of Saturn. Then they laid themselves down to rest and enjoyed the boon of sleep. ---------------------------------------------------------------------- BOOK VIII Now when Morning, clad in her robe of saffron, had begun to suffuse light over the earth, Jove called the gods in council on the topmost crest of serrated Olympus. Then he spoke and all the other gods gave ear. "Hear me," said he, "gods and goddesses, that I may speak even as I am minded. Let none of you neither goddess nor god try to cross me, but obey me every one of you that I may bring this matter to an end. If I see anyone acting apart and helping either Trojans or Danaans, he shall be beaten inordinately ere he come back again to Olympus; or I will hurl him down into dark Tartarus far into the deepest pit under the earth, where the gates are iron and the floor bronze, as far beneath Hades as heaven is high above the earth, that you may learn how much the mightiest I am among you. Try me and find out for yourselves. Hangs me a golden chain from heaven, and lay hold of it all of you, gods and goddesses together- tug as you will, you will not drag Jove the supreme counsellor from heaven to earth; but were I to pull at it myself I should draw you up with earth and sea into the bargain, then would I bind the chain about some pinnacle of Olympus and leave you all dangling in the mid firmament. So far am I above all others either of gods or men." They were frightened and all of them of held their peace, for he had spoken masterfully; but at last Minerva answered, "Father, son of Saturn, king of kings, we all know that your might is not to be gainsaid, but we are also sorry for the Danaan warriors, who are perishing and coming to a bad end. We will, however, since you so bid us, refrain from actual fighting, but we will make serviceable suggestions to the Argives that they may not all of them perish in your displeasure." Jove smiled at her and answered, "Take heart, my child, Trito-born; I am not really in earnest, and I wish to be kind to you." With this he yoked his fleet horses, with hoofs of bronze and manes of glittering gold. He girded himself also with gold about the body, seized his gold whip and took his seat in his chariot. Thereon he lashed his horses and they flew forward nothing loth midway twixt earth and starry heaven. After a while he reached many-fountained Ida, mother of wild beasts, and Gargarus, where are his grove and fragrant altar. There the father of gods and men stayed his horses, took them from the chariot, and hid them in a thick cloud; then he took his seat all glorious upon the topmost crests, looking down upon the city of Troy and the ships of the Achaeans. The Achaeans took their morning meal hastily at the ships, and afterwards put on their armour. The Trojans on the other hand likewise armed themselves throughout the city, fewer in numbers but nevertheless eager perforce to do battle for their wives and children. All the gates were flung wide open, and horse and foot sallied forth with the tramp as of a great multitude. When they were got together in one place, shield clashed with shield, and spear with spear, in the conflict of mail-clad men. Mighty was the din as the bossed shields pressed hard on one another- death- cry and shout of triumph of slain and slayers, and the earth ran red with blood. Now so long as the day waxed and it was still morning their weapons beat against one another, and the people fell, but when the sun had reached mid-heaven, the sire of all balanced his golden scales, and put two fates of death within them, one for the Trojans and the other for the Achaeans. He took the balance by the middle, and when he lifted it up the day of the Achaeans sank; the death-fraught scale of the Achaeans settled down upon the ground, while that of the Trojans rose heavenwards. Then he thundered aloud from Ida, and sent the glare of his lightning upon the Achaeans; when they saw this, pale fear fell upon them and they were sore afraid. Idomeneus dared not stay nor yet Agamemnon, nor did the two Ajaxes, servants of Mars, hold their ground. Nestor knight of Gerene alone stood firm, bulwark of the Achaeans, not of his own will, but one of his horses was disabled. Alexandrus husband of lovely Helen had hit it with an arrow just on the top of its head where the mane begins to grow away from the skull, a very deadly place. The horse bounded in his anguish as the arrow pierced his brain, and his struggles threw others into confusion. The old man instantly began cutting the traces with his sword, but Hector's fleet horses bore down upon him through the rout with their bold charioteer, even Hector himself, and the old man would have perished there and then had not Diomed been quick to mark, and with a loud cry called Ulysses to help him. "Ulysses," he cried, "noble son of Laertes where are you flying to, with your back turned like a coward? See that you are not struck with a spear between the shoulders. Stay here and help me to defend Nestor from this man's furious onset." Ulysses would not give ear, but sped onward to the ships of the Achaeans, and the son of Tydeus flinging himself alone into the thick of the fight took his stand before the horses of the son of Neleus. "Sir," said he, "these young warriors are pressing you hard, your force is spent, and age is heavy upon you, your squire is naught, and your horses are slow to move. Mount my chariot and see what the horses of Tros can do- how cleverly they can scud hither and thither over the plain either in flight or in pursuit. I took them from the hero Aeneas. Let our squires attend to your own steeds, but let us drive mine straight at the Trojans, that Hector may learn how furiously I too can wield my spear." Nestor knight of Gerene hearkened to his words. Thereon the doughty squires, Sthenelus and kind-hearted Eurymedon, saw to Nestor's horses, while the two both mounted Diomed's chariot. Nestor took the reins in his hands and lashed the horses on; they were soon close up with Hector, and the son of Tydeus aimed a spear at him as he was charging full speed towards them. He missed him, but struck his charioteer and squire Eniopeus son of noble Thebaeus in the breast by the nipple while the reins were in his hands, so that he died there and then, and the horses swerved as he fell headlong from the chariot. Hector was greatly grieved at the loss of his charioteer, but let him lie for all his sorrow, while he went in quest of another driver; nor did his steeds have to go long without one, for he presently found brave Archeptolemus the son of Iphitus, and made him get up behind the horses, giving the reins into his hand. All had then been lost and no help for it, for they would have been penned up in Ilius like sheep, had not the sire of gods and men been quick to mark, and hurled a fiery flaming thunderbolt which fell just in front of Diomed's horses with a flare of burning brimstone. The horses were frightened and tried to back beneath the car, while the reins dropped from Nestor's hands. Then he was afraid and said to Diomed, "Son of Tydeus, turn your horses in flight; see you not that the hand of Jove is against you? To-day he vouchsafes victory to Hector; to-morrow, if it so please him, he will again grant it to ourselves; no man, however brave, may thwart the purpose of Jove, for he is far stronger than any." Diomed answered, "All that you have said is true; there is a grief however which pierces me to the very heart, for Hector will talk among the Trojans and say, 'The son of Tydeus fled before me to the ships.' This is the vaunt he will make, and may earth then swallow me." "Son of Tydeus," replied Nestor, "what mean you? Though Hector say that you are a coward the Trojans and Dardanians will not believe him, nor yet the wives of the mighty warriors whom you have laid low." So saying he turned the horses back through the thick of the battle, and with a cry that rent the air the Trojans and Hector rained their darts after them. Hector shouted to him and said, "Son of Tydeus, the Danaans have done you honour hitherto as regards your place at table, the meals they give you, and the filling of your cup with wine. Henceforth they will despise you, for you are become no better than a woman. Be off, girl and coward that you are, you shall not scale our walls through any Hinching upon my part; neither shall you carry off our wives in your ships, for I shall kill you with my own hand." The son of Tydeus was in two minds whether or no to turn his horses round again and fight him. Thrice did he doubt, and thrice did Jove thunder from the heights of. Ida in token to the Trojans that he would turn the battle in their favour. Hector then shouted to them and said, "Trojans, Lycians, and Dardanians, lovers of close fighting, be men, my friends, and fight with might and with main; I see that Jove is minded to vouchsafe victory and great glory to myself, while he will deal destruction upon the Danaans. Fools, for having thought of building this weak and worthless wall. It shall not stay my fury; my horses will spring lightly over their trench, and when I am at their ships forget not to bring me fire that I may burn them, while I slaughter the Argives who will be all dazed and bewildered by the smoke." Then he cried to his horses, "Xanthus and Podargus, and you Aethon and goodly Lampus, pay me for your keep now and for all the honey-sweet corn with which Andromache daughter of great Eetion has fed you, and for she has mixed wine and water for you to drink whenever you would, before doing so even for me who am her own husband. Haste in pursuit, that we may take the shield of Nestor, the fame of which ascends to heaven, for it is of solid gold, arm-rods and all, and that we may strip from the shoulders of Diomed. the cuirass which Vulcan made him. Could we take these two things, the Achaeans would set sail in their ships this self-same night." Thus did he vaunt, but Queen Juno made high Olympus quake as she shook with rage upon her throne. Then said she to the mighty god of Neptune, "What now, wide ruling lord of the earthquake? Can you find no compassion in your heart for the dying Danaans, who bring you many a welcome offering to Helice and to Aegae? Wish them well then. If all of us who are with the Danaans were to drive the Trojans back and keep Jove from helping them, he would have to sit there sulking alone on Ida." King Neptune was greatly troubled and answered, "Juno, rash of tongue, what are you talking about? We other gods must not set ourselves against Jove, for he is far stronger than we are." Thus did they converse; but the whole space enclosed by the ditch, from the ships even to the wall, was filled with horses and warriors, who were pent up there by Hector son of Priam, now that the hand of Jove was with him. He would even have set fire to the ships and burned them, had not Queen Juno put it into the mind of Agamemnon, to bestir himself and to encourage the Achaeans. To this end he went round the ships and tents carrying a great purple cloak, and took his stand by the huge black hull of Ulysses' ship, which was middlemost of all; it was from this place that his voice would carry farthest, on the one hand towards the tents of Ajax son of Telamon, and on the other towards those of Achilles- for these two heroes, well assured of their own strength, had valorously drawn up their ships at the two ends of the line. From this spot then, with a voice that could be heard afar, he shouted to the Danaans, saying, "Argives, shame on you cowardly creatures, brave in semblance only; where are now our vaunts that we should prove victorious- the vaunts we made so vaingloriously in Lemnos, when we ate the flesh of horned cattle and filled our mixing-bowls to the brim? You vowed that you would each of you stand against a hundred or two hundred men, and now you prove no match even for one- for Hector, who will be ere long setting our ships in a blaze. Father Jove, did you ever so ruin a great king and rob him so utterly of his greatness? yet, when to my sorrow I was coming hither, I never let my ship pass your altars without offering the fat and thigh-bones of heifers upon every one of them, so eager was I to sack the city of Troy. Vouchsafe me then this prayer- suffer us to escape at any rate with our lives, and let not the Achaeans be so utterly vanquished by the Trojans." Thus did he pray, and father Jove pitying his tears vouchsafed him that his people should live, not die; forthwith he sent them an eagle, most unfailingly portentous of all birds, with a young fawn in its talons; the eagle dropped the fawn by the altar on which the Achaeans sacrificed to Jove the lord of omens; When, therefore, the people saw that the bird had come from Jove, they sprang more fiercely upon the Trojans and fought more boldly. There was no man of all the many Danaans who could then boast that he had driven his horses over the trench and gone forth to fight sooner than the son of Tydeus; long before any one else could do so he slew an armed warrior of the Trojans, Agelaus the son of Phradmon. He had turned his horses in flight, but the spear struck him in the back midway between his shoulders and went right through his chest, and his armour rang rattling round him as he fell forward from his chariot. After him came Agamemnon and Menelaus, sons of Atreus, the two Ajaxes clothed in valour as with a garment, Idomeneus and his companion in arms Meriones, peer of murderous Mars, and Eurypylus the brave son of Euaemon. Ninth came Teucer with his bow, and took his place under cover of the shield of Ajax son of Telamon. When Ajax lifted his shield Teucer would peer round, and when he had hit any one in the throng, the man would fall dead; then Teucer would hie back to Ajax as a child to its mother, and again duck down under his shield. Which of the Trojans did brave Teucer first kill? Orsilochus, and then Ormenus and Ophelestes, Daetor, Chromius, and godlike Lycophontes, Amopaon son of Polyaemon, and Melanippus. these in turn did he lay low upon the earth, and King Agamemnon was glad when he saw him making havoc of the Trojans with his mighty bow. He went up to him and said, "Teucer, man after my own heart, son of Telamon, captain among the host, shoot on, and be at once the saving of the Danaans and the glory of your father Telamon, who brought you up and took care of you in his own house when you were a child, bastard though you were. Cover him with glory though he is far off; I will promise and I will assuredly perform; if aegis-bearing Jove and Minerva grant me to sack the city of Ilius, you shall have the next best meed of honour after my own- a tripod, or two horses with their chariot, or a woman who shall go up into your bed." And Teucer answered, "Most noble son of Atreus, you need not urge me; from the moment we began to drive them back to Ilius, I have never ceased so far as in me lies to look out for men whom I can shoot and kill; I have shot eight barbed shafts, and all of them have been buried in the flesh of warlike youths, but this mad dog I cannot hit." As he spoke he aimed another arrow straight at Hector, for he was bent on hitting him; nevertheless he missed him, and the arrow hit Priam's brave son Gorgythion in the breast. His mother, fair Castianeira, lovely as a goddess, had been married from Aesyme, and now he bowed his head as a garden poppy in full bloom when it is weighed down by showers in spring- even thus heavy bowed his head beneath the weight of his helmet. Again he aimed at Hector, for he was longing to hit him, and again his arrow missed, for Apollo turned it aside; but he hit Hector's brave charioteer Archeptolemus in the breast, by the nipple, as he was driving furiously into the fight. The horses swerved aside as he fell headlong from the chariot, and there was no life left in him. Hector was greatly grieved at the loss of his charioteer, but for all his sorrow he let him lie where he fell, and bade his brother Cebriones, who was hard by, take the reins. Cebriones did as he had said. Hector thereon with a loud cry sprang from his chariot to the ground, and seizing a great stone made straight for Teucer with intent kill him. Teucer had just taken an arrow from his quiver and had laid it upon the bow-string, but Hector struck him with the jagged stone as he was taking aim and drawing the string to his shoulder; he hit him just where the collar-bone divides the neck from the chest, a very deadly place, and broke the sinew of his arm so that his wrist was less, and the bow dropped from his hand as he fell forward on his knees. Ajax saw that his brother had fallen, and running towards him bestrode him and sheltered him with his shield. Meanwhile his two trusty squires, Mecisteus son of Echius, and Alastor, came up and bore him to the ships groaning in his great pain. Jove now again put heart into the Trojans, and they drove the Achaeans to their deep trench with Hector in all his glory at their head. As a hound grips a wild boar or lion in flank or buttock when he gives him chase, and watches warily for his wheeling, even so did Hector follow close upon the Achaeans, ever killing the hindmost as they rushed panic-stricken onwards. When they had fled through the set stakes and trench and many Achaeans had been laid low at the hands of the Trojans, they halted at their ships, calling upon one another and praying every man instantly as they lifted up their hands to the gods; but Hector wheeled his horses this way and that, his eyes glaring like those of Gorgo or murderous Mars. Juno when she saw them had pity upon them, and at once said to Minerva, "Alas, child of aegis-bearing Jove, shall you and I take no more thought for the dying Danaans, though it be the last time we ever do so? See how they perish and come to a bad end before the onset of but a single man. Hector the son of Priam rages with intolerable fury, and has already done great mischief." Minerva answered, "Would, indeed, this fellow might die in his own land, and fall by the hands of the Achaeans; but my father Jove is mad with spleen, ever foiling me, ever headstrong and unjust. He forgets how often I saved his son when he was worn out by the labours Eurystheus had laid on him. He would weep till his cry came up to heaven, and then Jove would send me down to help him; if I had had the sense to foresee all this, when Eurystheus sent him to the house of Hades, to fetch the hell-hound from Erebus, he would never have come back alive out of the deep waters of the river Styx. And now Jove hates me, while he lets Thetis have her way because she kissed his knees and took hold of his beard, when she was begging him to do honour to Achilles. I shall know what to do next time he begins calling me his grey-eyed darling. Get our horses ready, while I go within the house of aegis-bearing Jove and put on my armour; we shall then find out whether Priam's son Hector will be glad to meet us in the highways of battle, or whether the Trojans will glut hounds and vultures with the fat of their flesh as they he dead by the ships of the Achaeans." Thus did she speak and white-armed Juno, daughter of great Saturn, obeyed her words; she set about harnessing her gold-bedizened steeds, while Minerva daughter of aegis-bearing Jove flung her richly vesture, made with her own hands, on to the threshold of her father, and donned the shirt of Jove, arming herself for battle. Then she stepped into her flaming chariot, and grasped the spear so stout and sturdy and strong with which she quells the ranks of heroes who have displeased her. Juno lashed her horses, and the gates of heaven bellowed as they flew open of their own accord- gates over which the Hours preside, in whose hands are heaven and Olympus, either to open the dense cloud that hides them or to close it. Through these the goddesses drove their obedient steeds. But father Jove when he saw them from Ida was very angry, and sent winged Iris with a message to them. "Go," said he, "fleet Iris, turn them back, and see that they do not come near me, for if we come to fighting there will be mischief. This is what I say, and this is what I mean to do. I will lame their horses for them; I will hurl them from their chariot, and will break it in pieces. It will take them all ten years to heal the wounds my lightning shall inflict upon them; my grey-eyed daughter will then learn what quarrelling with her father means. I am less surprised and angry with Juno, for whatever I say she always contradicts me." With this Iris went her way, fleet as the wind, from the heights of Ida to the lofty summits of Olympus. She met the goddesses at the outer gates of its many valleys and gave them her message. "What," said she, "are you about? Are you mad? The son of Saturn forbids going. This is what he says, and this is he means to do, he will lame your horses for you, he will hurl you from your chariot, and will break it in pieces. It will take you all ten years to heal the wounds his lightning will inflict upon you, that you may learn, grey-eyed goddess, what quarrelling with your father means. He is less hurt and angry with Juno, for whatever he says she always contradicts him but you, bold bold hussy, will you really dare to raise your huge spear in defiance of Jove?" With this she left them, and Juno said to Minerva, "Of a truth, child of aegis-bearing Jove, I am not for fighting men's battles further in defiance of Jove. Let them live or die as luck will have it, and let Jove mete out his judgements upon the Trojans and Danaans according to his own pleasure." She turned her steeds; the Hours presently unyoked them, made them fast to their ambrosial mangers, and leaned the chariot against the end wall of the courtyard. The two goddesses then sat down upon their golden thrones, amid the company of the other gods; but they were very angry. Presently father Jove drove his chariot to Olympus, and entered the assembly of gods. The mighty lord of the earthquake unyoked his horses for him, set the car upon its stand, and threw a cloth over it. Jove then sat down upon his golden throne and Olympus reeled beneath him. Minerva and Juno sat alone, apart from Jove, and neither spoke nor asked him questions, but Jove knew what they meant, and said, "Minerva and Juno, why are you so angry? Are you fatigued with killing so many of your dear friends the Trojans? Be this as it may, such is the might of my hands that all the gods in Olympus cannot turn me; you were both of you trembling all over ere ever you saw the fight and its terrible doings. I tell you therefore-and it would have surely been- I should have struck you with lighting, and your chariots would never have brought you back again to Olympus." Minerva and Juno groaned in spirit as they sat side by side and brooded mischief for the Trojans. Minerva sat silent without a word, for she was in a furious passion and bitterly incensed against her father; but Juno could not contain herself and said, "What, dread son of Saturn, are you talking about? We know how great your power is, nevertheless we have compassion upon the Danaan warriors who are perishing and coming to a bad end. We will, however, since you so bid us, refrain from actual fighting, but we will make serviceable suggestions to the Argives, that they may not all of them perish in your displeasure." And Jove answered, "To-morrow morning, Juno, if you choose to do so, you will see the son of Saturn destroying large numbers of the Argives, for fierce Hector shall not cease fighting till he has roused the son of Peleus when they are fighting in dire straits at their ships' sterns about the body of Patroclus. Like it or no, this is how it is decreed; for aught I care, you may go to the lowest depths beneath earth and sea, where Iapetus and Saturn dwell in lone Tartarus with neither ray of light nor breath of wind to cheer them. You may go on and on till you get there, and I shall not care one whit for your displeasure; you are the greatest vixen living." Juno made him no answer. The sun's glorious orb now sank into Oceanus and drew down night over the land. Sorry indeed were the Trojans when light failed them, but welcome and thrice prayed for did darkness fall upon the Achaeans. Then Hector led the Trojans back from the ships, and held a council on the open space near the river, where there was a spot ear corpses. They left their chariots and sat down on the ground to hear the speech he made them. He grasped a spear eleven cubits long, the bronze point of which gleamed in front of it, while the ring round the spear-head was of gold Spear in hand he spoke. "Hear me," said he, "Trojans, Dardanians, and allies. I deemed but now that I should destroy the ships and all the Achaeans with them ere I went back to Ilius, but darkness came on too soon. It was this alone that saved them and their ships upon the seashore. Now, therefore, let us obey the behests of night, and prepare our suppers. Take your horses out of their chariots and give them their feeds of corn; then make speed to bring sheep and cattle from the city; bring wine also and corn for your horses and gather much wood, that from dark till dawn we may burn watchfires whose flare may reach to heaven. For the Achaeans may try to fly beyond the sea by night, and they must not embark scatheless and unmolested; many a man among them must take a dart with him to nurse at home, hit with spear or arrow as he is leaping on board his ship, that others may fear to bring war and weeping upon the Trojans. Moreover let the heralds tell it about the city that the growing youths and grey-bearded men are to camp upon its heaven-built walls. Let the women each of them light a great fire in her house, and let watch be safely kept lest the town be entered by surprise while the host is outside. See to it, brave Trojans, as I have said, and let this suffice for the moment; at daybreak I will instruct you further. I pray in hope to Jove and to the gods that we may then drive those fate-sped hounds from our land, for 'tis the fates that have borne them and their ships hither. This night, therefore, let us keep watch, but with early morning let us put on our armour and rouse fierce war at the ships of the Achaeans; I shall then know whether brave Diomed the son of Tydeus will drive me back from the ships to the wall, or whether I shall myself slay him and carry off his bloodstained spoils. To-morrow let him show his mettle, abide my spear if he dare. I ween that at break of day, he shall be among the first to fall and many another of his comrades round him. Would that I were as sure of being immortal and never growing old, and of being worshipped like Minerva and Apollo, as I am that this day will bring evil to the Argives." Thus spoke Hector and the Trojans shouted applause. They took their sweating steeds from under the yoke, and made them fast each by his own chariot. They made haste to bring sheep and cattle from the city, they brought wine also and corn from their houses and gathered much wood. They then offered unblemished hecatombs to the immortals, and the wind carried the sweet savour of sacrifice to heaven- but the blessed gods partook not thereof, for they bitterly hated Ilius with Priam and Priam's people. Thus high in hope they sat through the livelong night by the highways of war, and many a watchfire did they kindle. As when the stars shine clear, and the moon is bright- there is not a breath of air, not a peak nor glade nor jutting headland but it stands out in the ineffable radiance that breaks from the serene of heaven; the stars can all of them be told and the heart of the shepherd is glad- even thus shone the watchfires of the Trojans before Ilius midway between the ships and the river Xanthus. A thousand camp-fires gleamed upon the plain, and in the glow of each there sat fifty men, while the horses, champing oats and corn beside their chariots, waited till dawn should come. ---------------------------------------------------------------------- BOOK IX Thus did the Trojans watch. But Panic, comrade of blood-stained Rout, had taken fast hold of the Achaeans and their princes were all of them in despair. As when the two winds that blow from Thrace- the north and the northwest- spring up of a sudden and rouse the fury of the main- in a moment the dark waves uprear their heads and scatter their sea-wrack in all directions- even thus troubled were the hearts of the Achaeans. The son of Atreus in dismay bade the heralds call the people to a council man by man, but not to cry the matter aloud; he made haste also himself to call them, and they sat sorry at heart in their assembly. Agamemnon shed tears as it were a running stream or cataract on the side of some sheer cliff; and thus, with many a heavy sigh he spoke to the Achaeans. "My friends," said he, "princes and councillors of the Argives, the hand of heaven has been laid heavily upon me. Cruel Jove gave me his solemn promise that I should sack the city of Troy before returning, but he has played me false, and is now bidding me go ingloriously back to Argos with the loss of much people. Such is the will of Jove, who has laid many a proud city in the dust as he will yet lay others, for his power is above all. Now, therefore, let us all do as I say and sail back to our own country, for we shall not take Troy." Thus he spoke, and the sons of the Achaeans for a long while sat sorrowful there, but they all held their peace, till at last Diomed of the loud battle-cry made answer saying, "Son of Atreus, I will chide your folly, as is my right in council. Be not then aggrieved that I should do so. In the first place you attacked me before all the Danaans and said that I was a coward and no soldier. The Argives young and old know that you did so. But the son of scheming Saturn endowed you by halves only. He gave you honour as the chief ruler over us, but valour, which is the highest both right and might he did not give you. Sir, think you that the sons of the Achaeans are indeed as unwarlike and cowardly as you say they are? If your own mind is set upon going home- go- the way is open to you; the many ships that followed you from Mycene stand ranged upon the seashore; but the rest of us stay here till we have sacked Troy. Nay though these too should turn homeward with their ships, Sthenelus and myself will still fight on till we reach the goal of Ilius, for for heaven was with us when we came." The sons of the Achaeans shouted applause at the words of Diomed, and presently Nestor rose to speak. "Son of Tydeus," said he, "in war your prowess is beyond question, and in council you excel all who are of your own years; no one of the Achaeans can make light of what you say nor gainsay it, but you have not yet come to the end of the whole matter. You are still young- you might be the youngest of my own children- still you have spoken wisely and have counselled the chief of the Achaeans not without discretion; nevertheless I am older than you and I will tell you every" thing; therefore let no man, not even King Agamemnon, disregard my saying, for he that foments civil discord is a clanless, hearthless outlaw. "Now, however, let us obey the behests of night and get our suppers, but let the sentinels every man of them camp by the trench that is without the wall. I am giving these instructions to the young men; when they have been attended to, do you, son of Atreus, give your orders, for you are the most royal among us all. Prepare a feast for your councillors; it is right and reasonable that you should do so; there is abundance of wine in your tents, which the ships of the Achaeans bring from Thrace daily. You have everything at your disposal wherewith to entertain guests, and you have many subjects. When many are got together, you can be guided by him whose counsel is wisest- and sorely do we need shrewd and prudent counsel, for the foe has lit his watchfires hard by our ships. Who can be other than dismayed? This night will either be the ruin of our host, or save it." Thus did he speak, and they did even as he had said. The sentinels went out in their armour under command of Nestor's son Thrasymedes, a captain of the host, and of the bold warriors Ascalaphus and Ialmenus: there were also Meriones, Aphareus and Deipyrus, and the son of Creion, noble Lycomedes. There were seven captains of the sentinels, and with each there went a hundred youths armed with long spears: they took their places midway between the trench and the wall, and when they had done so they lit their fires and got every man his supper. The son of Atreus then bade many councillors of the Achaeans to his quarters prepared a great feast in their honour. They laid their hands on the good things that were before them, and as soon as they had enough to eat and drink, old Nestor, whose counsel was ever truest, was the first to lay his mind before them. He, therefore, with all sincerity and goodwill addressed them thus. "With yourself, most noble son of Atreus, king of men, Agamemnon, will I both begin my speech and end it, for you are king over much people. Jove, moreover, has vouchsafed you to wield the sceptre and to uphold righteousness, that you may take thought for your people under you; therefore it behooves you above all others both to speak and to give ear, and to out the counsel of another who shall have been minded to speak wisely. All turns on you and on your commands, therefore I will say what I think will be best. No man will be of a truer mind than that which has been mine from the hour when you, sir, angered Achilles by taking the girl Briseis from his tent against my judgment. I urged you not to do so, but you yielded to your own pride, and dishonoured a hero whom heaven itself had honoured- for you still hold the prize that had been awarded to him. Now, however, let us think how we may appease him, both with presents and fair speeches that may conciliate him." And King Agamemnon answered, "Sir, you have reproved my folly justly. I was wrong. I own it. One whom heaven befriends is in himself a host, and Jove has shown that he befriends this man by destroying much people of the Achaeans. I was blinded with passion and yielded to my worser mind; therefore I will make amends, and will give him great gifts by way of atonement. I will tell them in the presence of you all. I will give him seven tripods that have never yet been on the fire, and ten talents of gold. I will give him twenty iron cauldrons and twelve strong horses that have won races and carried off prizes. Rich, indeed, both in land and gold is he that has as many prizes as my horses have won me. I will give him seven excellent workwomen, Lesbians, whom I chose for myself when he took Lesbos- all of surpassing beauty. I will give him these, and with them her whom I erewhile took from him, the daughter of Briseus; and I swear a great oath that I never went up into her couch, nor have been with her after the manner of men and women. "All these things will I give him now down, and if hereafter the gods vouchsafe me to sack the city of Priam, let him come when we Achaeans are dividing the spoil, and load his ship with gold and bronze to his liking; furthermore let him take twenty Trojan women, the loveliest after Helen herself. Then, when we reach Achaean Argos, wealthiest of all lands, he shall be my son-in-law and I will show him like honour with my own dear son Orestes, who is being nurtured in all abundance. I have three daughters, Chrysothemis, Laodice, and lphianassa, let him take the one of his choice, freely and without gifts of wooing, to the house of Peleus; I will add such dower to boot as no man ever yet gave his daughter, and will give him seven well established cities, Cardamyle, Enope, and Hire, where there is grass; holy Pherae and the rich meadows of Anthea; Aepea also, and the vine-clad slopes of Pedasus, all near the sea, and on the borders of sandy Pylos. The men that dwell there are rich in cattle and sheep; they will honour him with gifts as though he were a god, and be obedient to his comfortable ordinances. All this will I do if he will now forgo his anger. Let him then yieldit is only Hades who is utterly ruthless and unyielding- and hence he is of all gods the one most hateful to mankind. Moreover I am older and more royal than himself. Therefore, let him now obey me." Then Nestor answered, "Most noble son of Atreus, king of men, Agamemnon. The gifts you offer are no small ones, let us then send chosen messengers, who may go to the tent of Achilles son of Peleus without delay. Let those go whom I shall name. Let Phoenix, dear to Jove, lead the way; let Ajax and Ulysses follow, and let the heralds Odius and Eurybates go with them. Now bring water for our hands, and bid all keep silence while we pray to Jove the son of Saturn, if so be that he may have mercy upon us." Thus did he speak, and his saying pleased them well. Men-servants poured water over the hands of the guests, while pages filled the mixing-bowls with wine and water, and handed it round after giving every man his drink-offering; then, when they had made their offerings, and had drunk each as much as he was minded, the envoys set out from the tent of Agamemnon son of Atreus; and Nestor, looking first to one and then to another, but most especially at Ulysses, was instant with them that they should prevail with the noble son of Peleus. They went their way by the shore of the sounding sea, and prayed earnestly to earth-encircling Neptune that the high spirit of the son of Aeacus might incline favourably towards them. When they reached the ships and tents of the Myrmidons, they found Achilles playing on a lyre, fair, of cunning workmanship, and its cross-bar was of silver. It was part of the spoils which he had taken when he sacked the city of Eetion, and he was now diverting himself with it and singing the feats of heroes. He was alone with Patroclus, who sat opposite to him and said nothing, waiting till he should cease singing. Ulysses and Ajax now came in- Ulysses leading the way -and stood before him. Achilles sprang from his seat with the lyre still in his hand, and Patroclus, when he saw the strangers, rose also. Achilles then greeted them saying, "All hail and welcome- you must come upon some great matter, you, who for all my anger are still dearest to me of the Achaeans." With this he led them forward, and bade them sit on seats covered with purple rugs; then he said to Patroclus who was close by him, "Son of Menoetius, set a larger bowl upon the table, mix less water with the wine, and give every man his cup, for these are very dear friends, who are now under my roof." Patroclus did as his comrade bade him; he set the chopping-block in front of the fire, and on it he laid the loin of a sheep, the loin also of a goat, and the chine of a fat hog. Automedon held the meat while Achilles chopped it; he then sliced the pieces and put them on spits while the son of Menoetius made the fire burn high. When the flame had died down, he spread the embers, laid the spits on top of them, lifting them up and setting them upon the spit-racks; and he sprinkled them with salt. When the meat was roasted, he set it on platters, and handed bread round the table in fair baskets, while Achilles dealt them their portions. Then Achilles took his seat facing Ulysses against the opposite wall, and bade his comrade Patroclus offer sacrifice to the gods; so he cast the offerings into the fire, and they laid their hands upon the good things that were before them. As soon as they had had enough to eat and drink, Ajax made a sign to Phoenix, and when he saw this, Ulysses filled his cup with wine and pledged Achilles. "Hail," said he, "Achilles, we have had no scant of good cheer, neither in the tent of Agamemnon, nor yet here; there has been plenty to eat and drink, but our thought turns upon no such matter. Sir, we are in the face of great disaster, and without your help know not whether we shall save our fleet or lose it. The Trojans and their allies have camped hard by our ships and by the wall; they have lit watchfires throughout their host and deem that nothing can now prevent them from falling on our fleet. Jove, moreover, has sent his lightnings on their right; Hector, in all his glory, rages like a maniac; confident that Jove is with him he fears neither god nor man, but is gone raving mad, and prays for the approach of day. He vows that he will hew the high sterns of our ships in pieces, set fire to their hulls, and make havoc of the Achaeans while they are dazed and smothered in smoke; I much fear that heaven will make good his boasting, and it will prove our lot to perish at Troy far from our home in Argos. Up, then, and late though it be, save the sons of the Achaeans who faint before the fury of the Trojans. You will repent bitterly hereafter if you do not, for when the harm is done there will be no curing it; consider ere it be too late, and save the Danaans from destruction. "My good friend, when your father Peleus sent you from Phthia to Agamemnon, did he not charge you saying, 'Son, Minerva and Juno will make you strong if they choose, but check your high temper, for the better part is in goodwill. Eschew vain quarrelling, and the Achaeans old and young will respect you more for doing so.' These were his words, but you have forgotten them. Even now, however, be appeased, and put away your anger from you. Agamemnon will make you great amends if you will forgive him; listen, and I will tell you what he has said in his tent that he will give you. He will give you seven tripods that have never yet been on the fire, and ten talents of gold; twenty iron cauldrons, and twelve strong horses that have won races and carried off prizes. Rich indeed both in land and gold is he who has as many prizes as these horses have won for Agamemnon. Moreover he will give you seven excellent workwomen, Lesbians, whom he chose for himself, when you took Lesbos- all of surpassing beauty. He will give you these, and with them her whom he erewhile took from you, the daughter of Briseus, and he will swear a great oath, he has never gone up into her couch nor been with her after the manner of men and women. All these things will he give you now down, and if hereafter the gods vouchsafe him to sack the city of Priam, you can come when we Achaeans are dividing the spoil, and load your ship with gold and bronze to your liking. You can take twenty Trojan women, the loveliest after Helen herself. Then, when we reach Achaean Argos, wealthiest of all lands, you shall be his son-in-law, and he will show you like honour with his own dear son Orestes, who is being nurtured in all abundance. Agamemnon has three daughters, Chrysothemis, Laodice, and Iphianassa; you may take the one of your choice, freely and without gifts of wooing, to the house of Peleus; he will add such dower to boot as no man ever yet gave his daughter, and will give you seven well-established cities, Cardamyle, Enope, and Hire where there is grass; holy Pheras and the rich meadows of Anthea; Aepea also, and the vine-clad slopes of Pedasus, all near the sea, and on the borders of sandy Pylos. The men that dwell there are rich in cattle and sheep; they will honour you with gifts as though were a god, and be obedient to your comfortable ordinances. All this will he do if you will now forgo your anger. Moreover, though you hate both him and his gifts with all your heart, yet pity the rest of the Achaeans who are being harassed in all their host; they will honour you as a god, and you will earn great glory at their hands. You might even kill Hector; he will come within your reach, for he is infatuated, and declares that not a Danaan whom the ships have brought can hold his own against him." Achilles answered, "Ulysses, noble son of Laertes, I should give you formal notice plainly and in all fixity of purpose that there be no more of this cajoling, from whatsoever quarter it may come. Him do I hate even as the gates of hell who says one thing while he hides another in his heart; therefore I will say what I mean. I will be appeased neither by Agamemnon son of Atreus nor by any other of the Danaans, for I see that I have no thanks for all my fighting. He that fights fares no better than he that does not; coward and hero are held in equal honour, and death deals like measure to him who works and him who is idle. I have taken nothing by all my hardships- with my life ever in my hand; as a bird when she has found a morsel takes it to her nestlings, and herself fares hardly, even so man a long night have I been wakeful, and many a bloody battle have I waged by day against those who were fighting for their women. With my ships I have taken twelve cities, and eleven round about Troy have I stormed with my men by land; I took great store of wealth from every one of them, but I gave all up to Agamemnon son of Atreus. He stayed where he was by his ships, yet of what came to him he gave little, and kept much himself. "Nevertheless he did distribute some meeds of honour among the chieftains and kings, and these have them still; from me alone of the Achaeans did he take the woman in whom I delighted- let him keep her and sleep with her. Why, pray, must the Argives needs fight the Trojans? What made the son of Atreus gather the host and bring them? Was it not for the sake of Helen? Are the sons of Atreus the only men in the world who love their wives? Any man of common right feeling will love and cherish her who is his own, as I this woman, with my whole heart, though she was but a fruitling of my spear. Agamemnon has taken her from me; he has played me false; I know him; let him tempt me no further, for he shall not move me. Let him look to you, Ulysses, and to the other princes to save his ships from burning. He has done much without me already. He has built a wall; he has dug a trench deep and wide all round it, and he has planted it within with stakes; but even so he stays not the murderous might of Hector. So long as I fought the Achaeans Hector suffered not the battle range far from the city walls; he would come to the Scaean gates and to the oak tree, but no further. Once he stayed to meet me and hardly did he escape my onset: now, however, since I am in no mood to fight him, I will to-morrow offer sacrifice to Jove and to all the gods; I will draw my ships into the water and then victual them duly; to-morrow morning, if you care to look, you will see my ships on the Hellespont, and my men rowing out to sea with might and main. If great Neptune vouchsafes me a fair passage, in three days I shall be in Phthia. I have much there that I left behind me when I came here to my sorrow, and I shall bring back still further store of gold, of red copper, of fair women, and of iron, my share of the spoils that we have taken; but one prize, he who gave has insolently taken away. Tell him all as I now bid you, and tell him in public that the Achaeans may hate him and beware of him should he think that he can yet dupe others for his effrontery never fails him. "As for me, hound that he is, he dares not look me in the face. I will take no counsel with him, and will undertake nothing in common with him. He has wronged me and deceived me enough, he shall not cozen me further; let him go his own way, for Jove has robbed him of his reason. I loathe his presents, and for himself care not one straw. He may offer me ten or even twenty times what he has now done, nay- not though it be all that he has in the world, both now or ever shall have; he may promise me the wealth of Orchomenus or of Egyptian Thebes, which is the richest city in the whole world, for it has a hundred gates through each of which two hundred men may drive at once with their chariots and horses; he may offer me gifts as the sands of the sea or the dust of the plain in multitude, but even so he shall not move me till I have been revenged in full for the bitter wrong he has done me. I will not marry his daughter; she may be fair as Venus, and skilful as Minerva, but I will have none of her: let another take her, who may be a good match for her and who rules a larger kingdom. If the gods spare me to return home, Peleus will find me a wife; there are Achaean women in Hellas and Phthia, daughters of kings that have cities under them; of these I can take whom I will and marry her. Many a time was I minded when at home in Phthia to woo and wed a woman who would make me a suitable wife, and to enjoy the riches of my old father Peleus. My life is more to me than all the wealth of Ilius while it was yet at peace before the Achaeans went there, or than all the treasure that lies on the stone floor of Apollo's temple beneath the cliffs of Pytho. Cattle and sheep are to be had for harrying, and a man buy both tripods and horses if he wants them, but when his life has once left him it can neither be bought nor harried back again. "My mother Thetis tells me that there are two ways in which I may meet my end. If I stay here and fight, I shall not return alive but my name will live for ever: whereas if I go home my name will die, but it will be long ere death shall take me. To the rest of you, then, I say, 'Go home, for you will not take Ilius.' Jove has held his hand over her to protect her, and her people have taken heart. Go, therefore, as in duty bound, and tell the princes of the Achaeans the message that I have sent them; tell them to find some other plan for the saving of their ships and people, for so long as my displeasure lasts the one that they have now hit upon may not be. As for Phoenix, let him sleep here that he may sail with me in the morning if he so will. But I will not take him by force." They all held their peace, dismayed at the sternness with which he had denied them, till presently the old knight Phoenix in his great fear for the ships of the Achaeans, burst into tears and said, "Noble Achilles, if you are now minded to return, and in the fierceness of your anger will do nothing to save the ships from burning, how, my son, can I remain here without you? Your father Peleus bade me go with you when he sent you as a mere lad from Phthia to Agamemnon. You knew nothing neither of war nor of the arts whereby men make their mark in council, and he sent me with you to train you in all excellence of speech and action. Therefore, my son, I will not stay here without you- no, not though heaven itself vouchsafe to strip my years from off me, and make me young as I was when I first left Hellas the land of fair women. I was then flying the anger of father Amyntor, son of Ormenus, who was furious with me in the matter of his concubine, of whom he was enamoured to the wronging of his wife my mother. My mother, therefore, prayed me without ceasing to lie with the woman myself, that so she hate my father, and in the course of time I yielded. But my father soon came to know, and cursed me bitterly, calling the dread Erinyes to witness. He prayed that no son of mine might ever sit upon knees- and the gods, Jove of the world below and awful Proserpine, fulfilled his curse. I took counsel to kill him, but some god stayed my rashness and bade me think on men's evil tongues and how I should be branded as the murderer of my father: nevertheless I could not bear to stay in my father's house with him so bitter a against me. My cousins and clansmen came about me, and pressed me sorely to remain; many a sheep and many an ox did they slaughter, and many a fat hog did they set down to roast before the fire; many a jar, too, did they broach of my father's wine. Nine whole nights did they set a guard over me taking it in turns to watch, and they kept a fire always burning, both in the cloister of the outer court and in the inner court at the doors of the room wherein I lay; but when the darkness of the tenth night came, I broke through the closed doors of my room, and climbed the wall of the outer court after passing quickly and unperceived through the men on guard and the women servants. I then fled through Hellas till I came to fertile Phthia, mother of sheep, and to King Peleus, who made me welcome and treated me as a father treats an only son who will be heir to all his wealth. He made me rich and set me over much people, establishing me on the borders of Phthia where I was chief ruler over the Dolopians. "It was I, Achilles, who had the making of you; I loved you with all my heart: for you would eat neither at home nor when you had gone out elsewhere, till I had first set you upon my knees, cut up the dainty morsel that you were to eat, and held the wine-cup to your lips. Many a time have you slobbered your wine in baby helplessness over my shirt; I had infinite trouble with you, but I knew that heaven had vouchsafed me no offspring of my own, and I made a son of you, Achilles, that in my hour of need you might protect me. Now, therefore, I say battle with your pride and beat it; cherish not your anger for ever; the might and majesty of heaven are more than ours, but even heaven may be appeased; and if a man has sinned he prays the gods, and reconciles them to himself by his piteous cries and by frankincense, with drink-offerings and the savour of burnt sacrifice. For prayers are as daughters to great Jove; halt, wrinkled, with eyes askance, they follow in the footsteps of sin, who, being fierce and fleet of foot, leaves them far behind him, and ever baneful to mankind outstrips them even to the ends of the world; but nevertheless the prayers come hobbling and healing after. If a man has pity upon these daughters of Jove when they draw near him, they will bless him and hear him too when he is praying; but if he deny them and will not listen to them, they go to Jove the son of Saturn and pray that he may presently fall into sin- to his ruing bitterly hereafter. Therefore, Achilles, give these daughters of Jove due reverence, and bow before them as all good men will bow. Were not the son of Atreus offering you gifts and promising others later- if he were still furious and implacable- I am not he that would bid you throw off your anger and help the Achaeans, no matter how great their need; but he is giving much now, and more hereafter; he has sent his captains to urge his suit, and has chosen those who of all the Argives are most acceptable to you; make not then their words and their coming to be of none effect. Your anger has been righteous so far. We have heard in song how heroes of old time quarrelled when they were roused to fury, but still they could be won by gifts, and fair words could soothe them. "I have an old story in my mind- a very old one- but you are all friends and I will tell it. The Curetes and the Aetolians were fighting and killing one another round Calydon- the Aetolians defending the city and the Curetes trying to destroy it. For Diana of the golden throne was angry and did them hurt because Oeneus had not offered her his harvest first-fruits. The other gods had all been feasted with hecatombs, but to the daughter of great Jove alone he had made no sacrifice. He had forgotten her, or somehow or other it had escaped him, and this was a grievous sin. Thereon the archer goddess in her displeasure sent a prodigious creature against him- a savage wild boar with great white tusks that did much harm to his orchard lands, uprooting apple-trees in full bloom and throwing them to the ground. But Meleager son of Oeneus got huntsmen and hounds from many cities and killed it- for it was so monstrous that not a few were needed, and many a man did it stretch upon his funeral pyre. On this the goddess set the Curetes and the Aetolians fighting furiously about the head and skin of the boar. "So long as Meleager was in the field things went badly with the Curetes, and for all their numbers they could not hold their ground under the city walls; but in the course of time Meleager was angered as even a wise man will sometimes be. He was incensed with his mother Althaea, and therefore stayed at home with his wedded wife fair Cleopatra, who was daughter of Marpessa daughter of Euenus, and of Ides the man then living. He it was who took his bow and faced King Apollo himself for fair Marpessa's sake; her father and mother then named her Alcyone, because her mother had mourned with the plaintive strains of the halcyon-bird when Phoebus Apollo had carried her off. Meleager, then, stayed at home with Cleopatra, nursing the anger which he felt by reason of his mother's curses. His mother, grieving for the death of her brother, prayed the gods, and beat the earth with her hands, calling upon Hades and on awful Proserpine; she went down upon her knees and her bosom was wet with tears as she prayed that they would kill her son- and Erinys that walks in darkness and knows no ruth heard her from Erebus. "Then was heard the din of battle about the gates of Calydon, and the dull thump of the battering against their walls. Thereon the elders of the Aetolians besought Meleager; they sent the chiefest of their priests, and begged him to come out and help them, promising him a great reward. They bade him choose fifty plough-gates, the most fertile in the plain of Calydon, the one-half vineyard and the other open plough-land. The old warrior Oeneus implored him, standing at the threshold of his room and beating the doors in supplication. His sisters and his mother herself besought him sore, but he the more refused them; those of his comrades who were nearest and dearest to him also prayed him, but they could not move him till the foe was battering at the very doors of his chamber, and the Curetes had scaled the walls and were setting fire to the city. Then at last his sorrowing wife detailed the horrors that befall those whose city is taken; she reminded him how the men are slain, and the city is given over to the flames, while the women and children are carried into captivity; when he heard all this, his heart was touched, and he donned his armour to go forth. Thus of his own inward motion he saved the city of the Aetolians; but they now gave him nothing of those rich rewards that they had offered earlier, and though he saved the city he took nothing by it. Be not then, my son, thus minded; let not heaven lure you into any such course. When the ships are burning it will be a harder matter to save them. Take the gifts, and go, for the Achaeans will then honour you as a god; whereas if you fight without taking them, you may beat the battle back, but you will not be held in like honour." And Achilles answered, "Phoenix, old friend and father, I have no need of such honour. I have honour from Jove himself, which will abide with me at my ships while I have breath in my body, and my limbs are strong. I say further- and lay my saying to your heart- vex me no more with this weeping and lamentation, all in the cause of the son of Atreus. Love him so well, and you may lose the love I bear you. You ought to help me rather in troubling those that trouble me; be king as much as I am, and share like honour with myself; the others shall take my answer; stay here yourself and sleep comfortably in your bed; at daybreak we will consider whether to remain or go." On this she nodded quietly to Patroclus as a sign that he was to prepare a bed for Phoenix, and that the others should take their leave. Ajax son of Telamon then said, "Ulysses, noble son of Laertes, let us be gone, for I see that our journey is vain. We must now take our answer, unwelcome though it be, to the Danaans who are waiting to receive it. Achilles is savage and remorseless; he is cruel, and cares nothing for the love his comrades lavished upon him more than on all the others. He is implacable- and yet if a man's brother or son has been slain he will accept a fine by way of amends from him that killed him, and the wrong-doer having paid in full remains in peace among his own people; but as for you, Achilles, the gods have put a wicked unforgiving spirit in your heart, and this, all about one single girl, whereas we now offer you the seven best we have, and much else into the bargain. Be then of a more gracious mind, respect the hospitality of your own roof. We are with you as messengers from the host of the Danaans, and would fain he held nearest and dearest to yourself of all the Achaeans." "Ajax," replied Achilles, "noble son of Telamon, you have spoken much to my liking, but my blood boils when I think it all over, and remember how the son of Atreus treated me with contumely as though I were some vile tramp, and that too in the presence of the Argives. Go, then, and deliver your message; say that I will have no concern with fighting till Hector, son of noble Priam, reaches the tents of the Myrmidons in his murderous course, and flings fire upon their ships. For all his lust of battle, I take it he will be held in check when he is at my own tent and ship." On this they took every man his double cup, made their drink-offerings, and went back to the ships, Ulysses leading the way. But Patroclus told his men and the maid-servants to make ready a comfortable bed for Phoenix; they therefore did so with sheepskins, a rug, and a sheet of fine linen. The old man then laid himself down and waited till morning came. But Achilles slept in an inner room, and beside him the daughter of Phorbas lovely Diomede, whom he had carried off from Lesbos. Patroclus lay on the other side of the room, and with him fair Iphis whom Achilles had given him when he took Scyros the city of Enyeus. When the envoys reached the tents of the son of Atreus, the Achaeans rose, pledged them in cups of gold, and began to question them. King Agamemnon was the first to do so. Tell me, Ulysses," said he, "will he save the ships from burning, or did be refuse, and is he still furious?" Ulysses answered, "Most noble son of Atreus, king of men, Agamemnon, Achilles will not be calmed, but is more fiercely angry than ever, and spurns both you and your gifts. He bids you take counsel with the Achaeans to save the ships and host as you best may; as for himself, he said that at daybreak he should draw his ships into the water. He said further that he should advise every one to sail home likewise, for that you will not reach the goal of Ilius. 'Jove,' he said, 'has laid his hand over the city to protect it, and the people have taken heart.' This is what he said, and the others who were with me can tell you the same story- Ajax and the two heralds, men, both of them, who may be trusted. The old man Phoenix stayed where he was to sleep, for so Achilles would have it, that he might go home with him in the morning if he so would; but he will not take him by force." They all held their peace, sitting for a long time silent and dejected, by reason of the sternness with which Achilles had refused them, till presently Diomed said, "Most noble son of Atreus, king of men, Agamemnon, you ought not to have sued the son of Peleus nor offered him gifts. He is proud enough as it is, and you have encouraged him in his pride am further. Let him stay or go as he will. He will fight later when he is in the humour, and heaven puts it in his mind to do so. Now, therefore, let us all do as I say; we have eaten and drunk our fill, let us then take our rest, for in rest there is both strength and stay. But when fair rosy-fingered morn appears, forthwith bring out your host and your horsemen in front of the ships, urging them on, and yourself fighting among the foremost." Thus he spoke, and the other chieftains approved his words. They then made their drink-offerings and went every man to his own tent, where they laid down to rest and enjoyed the boon of sleep. ---------------------------------------------------------------------- BOOK X Now the other princes of the Achaeans slept soundly the whole night through, but Agamemnon son of Atreus was troubled, so that he could get no rest. As when fair Juno's lord flashes his lightning in token of great rain or hail or snow when the snow-flakes whiten the ground, or again as a sign that he will open the wide jaws of hungry war, even so did Agamemnon heave many a heavy sigh, for his soul trembled within him. When he looked upon the plain of Troy he marvelled at the many watchfires burning in front of Ilius, and at the sound of pipes and flutes and of the hum of men, but when presently he turned towards the ships and hosts of the Achaeans, he tore his hair by handfuls before Jove on high, and groaned aloud for the very disquietness of his soul. In the end he deemed it best to go at once to Nestor son of Neleus, and see if between them they could find any way of the Achaeans from destruction. He therefore rose, put on his shirt, bound his sandals about his comely feet, flung the skin of a huge tawny lion over his shoulders- a skin that reached his feet- and took his spear in his hand. Neither could Menelaus sleep, for he, too, boded ill for the Argives who for his sake had sailed from far over the seas to fight the Trojans. He covered his broad back with the skin of a spotted panther, put a casque of bronze upon his head, and took his spear in his brawny hand. Then he went to rouse his brother, who was by far the most powerful of the Achaeans, and was honoured by the people as though he were a god. He found him by the stern of his ship already putting his goodly array about his shoulders, and right glad was he that his brother had come. Menelaus spoke first. "Why," said he, "my dear brother, are you thus arming? Are you going to send any of our comrades to exploit the Trojans? I greatly fear that no one will do you this service, and spy upon the enemy alone in the dead of night. It will be a deed of great daring." And King Agamemnon answered, "Menelaus, we both of us need shrewd counsel to save the Argives and our ships, for Jove has changed his mind, and inclines towards Hector's sacrifices rather than ours. I never saw nor heard tell of any man as having wrought such ruin in one day as Hector has now wrought against the sons of the Achaeans- and that too of his own unaided self, for he is son neither to god nor goddess. The Argives will rue it long and deeply. Run, therefore, with all speed by the line of the ships, and call Ajax and Idomeneus. Meanwhile I will go to Nestor, and bid him rise and go about among the companies of our sentinels to give them their instructions; they will listen to him sooner than to any man, for his own son, and Meriones brother in arms to Idomeneus, are captains over them. It was to them more particularly that we gave this charge." Menelaus replied, "How do I take your meaning? Am I to stay with them and wait your coming, or shall I return here as soon as I have given your orders?" "Wait," answered King Agamemnon, "for there are so many paths about the camp that we might miss one another. Call every man on your way, and bid him be stirring; name him by his lineage and by his father's name, give each all titular observance, and stand not too much upon your own dignity; we must take our full share of toil, for at our birth Jove laid this heavy burden upon us." With these instructions he sent his brother on his way, and went on to Nestor shepherd of his people. He found him sleeping in his tent hard by his own ship; his goodly armour lay beside him- his shield, his two spears and his helmet; beside him also lay the gleaming girdle with which the old man girded himself when he armed to lead his people into battle- for his age stayed him not. He raised himself on his elbow and looked up at Agamemnon. "Who is it," said he, "that goes thus about the host and the ships alone and in the dead of night, when men are sleeping? Are you looking for one of your mules or for some comrade? Do not stand there and say nothing, but speak. What is your business?" And Agamemnon answered, "Nestor, son of Neleus, honour to the Achaean name, it is I, Agamemnon son of Atreus, on whom Jove has laid labour and sorrow so long as there is breath in my body and my limbs carry me. I am thus abroad because sleep sits not upon my eyelids, but my heart is big with war and with the jeopardy of the Achaeans. I am in great fear for the Danaans. I am at sea, and without sure counsel; my heart beats as though it would leap out of my body, and my limbs fail me. If then you can do anything- for you too cannot sleep- let us go the round of the watch, and see whether they are drowsy with toil and sleeping to the neglect of their duty. The enemy is encamped hard and we know not but he may attack us by night." Nestor replied, "Most noble son of Atreus, king of men, Agamemnon, Jove will not do all for Hector that Hector thinks he will; he will have troubles yet in plenty if Achilles will lay aside his anger. I will go with you, and we will rouse others, either the son of Tydeus, or Ulysses, or fleet Ajax and the valiant son of Phyleus. Some one had also better go and call Ajax and King Idomeneus, for their ships are not near at hand but the farthest of all. I cannot however refrain from blaming Menelaus, much as I love him and respect him- and I will say so plainly, even at the risk of offending you- for sleeping and leaving all this trouble to yourself. He ought to be going about imploring aid from all the princes of the Achaeans, for we are in extreme danger." And Agamemnon answered, "Sir, you may sometimes blame him justly, for he is often remiss and unwilling to exert himself- not indeed from sloth, nor yet heedlessness, but because he looks to me and expects me to take the lead. On this occasion, however, he was awake before I was, and came to me of his own accord. I have already sent him to call the very men whom you have named. And now let us be going. We shall find them with the watch outside the gates, for it was there I said that we would meet them." "In that case," answered Nestor, "the Argives will not blame him nor disobey his orders when he urges them to fight or gives them instructions." With this he put on his shirt, and bound his sandals about his comely feet. He buckled on his purple coat, of two thicknesses, large, and of a rough shaggy texture, grasped his redoubtable bronze-shod spear, and wended his way along the line of the Achaean ships. First he called loudly to Ulysses peer of gods in counsel and woke him, for he was soon roused by the sound of the battle-cry. He came outside his tent and said, "Why do you go thus alone about the host, and along the line of the ships in the stillness of the night? What is it that you find so urgent?" And Nestor knight of Gerene answered, "Ulysses, noble son of Laertes, take it not amiss, for the Achaeans are in great straits. Come with me and let us wake some other, who may advise well with us whether we shall fight or fly." On this Ulysses went at once into his tent, put his shield about his shoulders and came out with them. First they went to Diomed son of Tydeus, and found him outside his tent clad in his armour with his comrades sleeping round him and using their shields as pillows; as for their spears, they stood upright on the spikes of their butts that were driven into the ground, and the burnished bronze flashed afar like the lightning of father Jove. The hero was sleeping upon the skin of an ox, with a piece of fine carpet under his head; Nestor went up to him and stirred him with his heel to rouse him, upbraiding him and urging him to bestir himself. "Wake up," he exclaimed, "son of Tydeus. How can you sleep on in this way? Can you not see that the Trojans are encamped on the brow of the plain hard by our ships, with but a little space between us and them?" On these words Diomed leaped up instantly and said, "Old man, your heart is of iron; you rest not one moment from your labours. Are there no younger men among the Achaeans who could go about to rouse the princes? There is no tiring you." And Nestor knight of Gerene made answer, "My son, all that you have said is true. I have good sons, and also much people who might call the chieftains, but the Achaeans are in the gravest danger; life and death are balanced as it were on the edge of a razor. Go then, for you are younger than I, and of your courtesy rouse Ajax and the fleet son of Phyleus." Diomed threw the skin of a great tawny lion about his shoulders- a skin that reached his feet- and grasped his spear. When he had roused the heroes, he brought them back with him; they then went the round of those who were on guard, and found the captains not sleeping at their posts but wakeful and sitting with their arms about them. As sheep dogs that watch their flocks when they are yarded, and hear a wild beast coming through the mountain forest towards them- forthwith there is a hue and cry of dogs and men, and slumber is broken- even so was sleep chased from the eyes of the Achaeans as they kept the watches of the wicked night, for they turned constantly towards the plain whenever they heard any stir among the Trojans. The old man was glad bade them be of good cheer. "Watch on, my children," said he, "and let not sleep get hold upon you, lest our enemies triumph over us." With this he passed the trench, and with him the other chiefs of the Achaeans who had been called to the council. Meriones and the brave son of Nestor went also, for the princes bade them. When they were beyond the trench that was dug round the wall they held their meeting on the open ground where there was a space clear of corpses, for it was here that when night fell Hector had turned back from his onslaught on the Argives. They sat down, therefore, and held debate with one another. Nestor spoke first. "My friends," said he, "is there any man bold enough to venture the Trojans, and cut off some straggler, or us news of what the enemy mean to do whether they will stay here by the ships away from the city, or whether, now that they have worsted the Achaeans, they will retire within their walls. If he could learn all this and come back safely here, his fame would be high as heaven in the mouths of all men, and he would be rewarded richly; for the chiefs from all our ships would each of them give him a black ewe with her lamb- which is a present of surpassing value- and he would be asked as a guest to all feasts and clan-gatherings." They all held their peace, but Diomed of the loud war-cry spoke saying, "Nestor, gladly will I visit the host of the Trojans over against us, but if another will go with me I shall do so in greater confidence and comfort. When two men are together, one of them may see some opportunity which the other has not caught sight of; if a man is alone he is less full of resource, and his wit is weaker." On this several offered to go with Diomed. The two Ajaxes, servants of Mars, Meriones, and the son of Nestor all wanted to go, so did Menelaus son of Atreus; Ulysses also wished to go among the host of the Trojans, for he was ever full of daring, and thereon Agamemnon king of men spoke thus: "Diomed," said he, "son of Tydeus, man after my own heart, choose your comrade for yourself- take the best man of those that have offered, for many would now go with you. Do not through delicacy reject the better man, and take the worst out of respect for his lineage, because he is of more royal blood." He said this because he feared for Menelaus. Diomed answered, "If you bid me take the man of my own choice, how in that case can I fail to think of Ulysses, than whom there is no man more eager to face all kinds of danger- and Pallas Minerva loves him well? If he were to go with me we should pass safely through fire itself, for he is quick to see and understand." "Son of Tydeus," replied Ulysses, "say neither good nor ill about me, for you are among Argives who know me well. Let us be going, for the night wanes and dawn is at hand. The stars have gone forward, two-thirds of the night are already spent, and the third is alone left us." They then put on their armour. Brave Thrasymedes provided the son of Tydeus with a sword and a shield (for he had left his own at his ship) and on his head he set a helmet of bull's hide without either peak or crest; it is called a skull-cap and is a common headgear. Meriones found a bow and quiver for Ulysses, and on his head he set a leathern helmet that was lined with a strong plaiting of leathern thongs, while on the outside it was thickly studded with boar's teeth, well and skilfully set into it; next the head there was an inner lining of felt. This helmet had been stolen by Autolycus out of Eleon when he broke into the house of Amyntor son of Ormenus. He gave it to Amphidamas of Cythera to take to Scandea, and Amphidamas gave it as a guest-gift to Molus, who gave it to his son Meriones; and now it was set upon the head of Ulysses. When the pair had armed, they set out, and left the other chieftains behind them. Pallas Minerva sent them a heron by the wayside upon their right hands; they could not see it for the darkness, but they heard its cry. Ulysses was glad when he heard it and prayed to Minerva: "Hear me," he cried, "daughter of aegis-bearing Jove, you who spy out all my ways and who are with me in all my hardships; befriend me in this mine hour, and grant that we may return to the ships covered with glory after having achieved some mighty exploit that shall bring sorrow to the Trojans." Then Diomed of the loud war-cry also prayed: "Hear me too," said he, "daughter of Jove, unweariable; be with me even as you were with my noble father Tydeus when he went to Thebes as envoy sent by the Achaeans. He left the Achaeans by the banks of the river Aesopus, and went to the city bearing a message of peace to the Cadmeians; on his return thence, with your help, goddess, he did great deeds of daring, for you were his ready helper. Even so guide me and guard me now, and in return I will offer you in sacrifice a broad-browed heifer of a year old, unbroken, and never yet brought by man under the yoke. I will gild her horns and will offer her up to you in sacrifice." Thus they prayed, and Pallas Minerva heard their prayer. When they had done praying to the daughter of great Jove, they went their way like two lions prowling by night amid the armour and blood-stained bodies of them that had fallen. Neither again did Hector let the Trojans sleep; for he too called the princes and councillors of the Trojans that he might set his counsel before them. "Is there one," said he, "who for a great reward will do me the service of which I will tell you? He shall be well paid if he will. I will give him a chariot and a couple of horses, the fleetest that can be found at the ships of the Achaeans, if he will dare this thing; and he will win infinite honour to boot; he must go to the ships and find out whether they are still guarded as heretofore, or whether now that we have beaten them the Achaeans design to fly, and through sheer exhaustion are neglecting to keep their watches." They all held their peace; but there was among the Trojans a certain man named Dolon, son of Eumedes, the famous herald- a man rich in gold and bronze. He was ill-favoured, but a good runner, and was an only son among five sisters. He it was that now addressed the Trojans. "I, Hector," said he, "Will to the ships and will exploit them. But first hold up your sceptre and swear that you will give me the chariot, bedight with bronze, and the horses that now carry the noble son of Peleus. I will make you a good scout, and will not fail you. I will go through the host from one end to the other till I come to the ship of Agamemnon, where I take it the princes of the Achaeans are now consulting whether they shall fight or fly." When he had done speaking Hector held up his sceptre, and swore him his oath saying, "May Jove the thundering husband of Juno bear witness that no other Trojan but yourself shall mount those steeds, and that you shall have your will with them for ever." The oath he swore was bootless, but it made Dolon more keen on going. He hung his bow over his shoulder, and as an overall he wore the skin of a grey wolf, while on his head he set a cap of ferret skin. Then he took a pointed javelin, and left the camp for the ships, but he was not to return with any news for Hector. When he had left the horses and the troops behind him, he made all speed on his way, but Ulysses perceived his coming and said to Diomed, "Diomed, here is some one from the camp; I am not sure whether he is a spy, or whether it is some thief who would plunder the bodies of the dead; let him get a little past us, we can then spring upon him and take him. If, however, he is too quick for us, go after him with your spear and hem him in towards the ships away from the Trojan camp, to prevent his getting back to the town." With this they turned out of their way and lay down among the corpses. Dolon suspected nothing and soon passed them, but when he had got about as far as the distance by which a mule-plowed furrow exceeds one that has been ploughed by oxen (for mules can plow fallow land quicker than oxen) they ran after him, and when he heard their footsteps he stood still, for he made sure they were friends from the Trojan camp come by Hector's orders to bid him return; when, however, they were only a spear's cast, or less away form him, he saw that they were enemies as fast as his legs could take him. The others gave chase at once, and as a couple of well-trained hounds press forward after a doe or hare that runs screaming in front of them, even so did the son of Tydeus and Ulysses pursue Dolon and cut him off from his own people. But when he had fled so far towards the ships that he would soon have fallen in with the outposts, Minerva infused fresh strength into the son of Tydeus for fear some other of the Achaeans might have the glory of being first to hit him, and he might himself be only second; he therefore sprang forward with his spear and said, "Stand, or I shall throw my spear, and in that case I shall soon make an end of you." He threw as he spoke, but missed his aim on purpose. The dart flew over the man's right shoulder, and then stuck in the ground. He stood stock still, trembling and in great fear; his teeth chattered, and he turned pale with fear. The two came breathless up to him and seized his hands, whereon he began to weep and said, "Take me alive; I will ransom myself; we have great store of gold, bronze, and wrought iron, and from this my father will satisfy you with a very large ransom, should he hear of my being alive at the ships of the Achaeans." "Fear not," replied Ulysses, "let no thought of death be in your mind; but tell me, and tell me true, why are you thus going about alone in the dead of night away from your camp and towards the ships, while other men are sleeping? Is it to plunder the bodies of the slain, or did Hector send you to spy out what was going on at the ships? Or did you come here of your own mere notion?" Dolon answered, his limbs trembling beneath him: "Hector, with his vain flattering promises, lured me from my better judgement. He said he would give me the horses of the noble son of Peleus and his bronze-bedizened chariot; he bade me go through the darkness of the flying night, get close to the enemy, and find out whether the ships are still guarded as heretofore, or whether, now that we have beaten them, the Achaeans design to fly, and through sheer exhaustion are neglecting to keep their watches." Ulysses smiled at him and answered, "You had indeed set your heart upon a great reward, but the horses of the descendant of Aeacus are hardly to be kept in hand or driven by any other mortal man than Achilles himself, whose mother was an immortal. But tell me, and tell me true, where did you leave Hector when you started? Where lies his armour and his horses? How, too, are the watches and sleeping-ground of the Trojans ordered? What are their plans? Will they stay here by the ships and away from the city, or now that they have worsted the Achaeans, will they retire within their walls?" And Dolon answered, "I will tell you truly all. Hector and the other councillors are now holding conference by the monument of great Ilus, away from the general tumult; as for the guards about which you ask me, there is no chosen watch to keep guard over the host. The Trojans have their watchfires, for they are bound to have them; they, therefore, are awake and keep each other to their duty as sentinels; but the allies who have come from other places are asleep and leave it to the Trojans to keep guard, for their wives and children are not here." Ulysses then said, "Now tell me; are they sleeping among the Trojan troops, or do they lie apart? Explain this that I may understand it." "I will tell you truly all," replied Dolon. "To the seaward lie the Carians, the Paeonian bowmen, the Leleges, the Cauconians, and the noble Pelasgi. The Lysians and proud Mysians, with the Phrygians and Meonians, have their place on the side towards Thymbra; but why ask about an this? If you want to find your way into the host of the Trojans, there are the Thracians, who have lately come here and lie apart from the others at the far end of the camp; and they have Rhesus son of Eioneus for their king. His horses are the finest and strongest that I have ever seen, they are whiter than snow and fleeter than any wind that blows. His chariot is bedight with silver and gold, and he has brought his marvellous golden armour, of the rarest workmanship- too splendid for any mortal man to carry, and meet only for the gods. Now, therefore, take me to the ships or bind me securely here, until you come back and have proved my words whether they be false or true." Diomed looked sternly at him and answered, "Think not, Dolon, for all the good information you have given us, that you shall escape now you are in our hands, for if we ransom you or let you go, you will come some second time to the ships of the Achaeans either as a spy or as an open enemy, but if I kill you and an end of you, you will give no more trouble." On this Dolon would have caught him by the beard to beseech him further, but Diomed struck him in the middle of his neck with his sword and cut through both sinews so that his head fell rolling in the dust while he was yet speaking. They took the ferret-skin cap from his head, and also the wolf-skin, the bow, and his long spear. Ulysses hung them up aloft in honour of Minerva the goddess of plunder, and prayed saying, "Accept these, goddess, for we give them to you in preference to all the gods in Olympus: therefore speed us still further towards the horses and sleeping-ground of the Thracians." With these words he took the spoils and set them upon a tamarisk tree, and they marked the place by pulling up reeds and gathering boughs of tamarisk that they might not miss it as they came back through the' flying hours of darkness. The two then went onwards amid the fallen armour and the blood, and came presently to the company of Thracian soldiers, who were sleeping, tired out with their day's toil; their goodly armour was lying on the ground beside them all orderly in three rows, and each man had his yoke of horses beside him. Rhesus was sleeping in the middle, and hard by him his horses were made fast to the topmost rim of his chariot. Ulysses from some way off saw him and said, "This, Diomed, is the man, and these are the horses about which Dolon whom we killed told us. Do your very utmost; dally not about your armour, but loose the horses at once- or else kill the men yourself, while I see to the horses." Thereon Minerva put courage into the heart of Diomed, and he smote them right and left. They made a hideous groaning as they were being hacked about, and the earth was red with their blood. As a lion springs furiously upon a flock of sheep or goats when he finds without their shepherd, so did the son of Tydeus set upon the Thracian soldiers till he had killed twelve. As he killed them Ulysses came and drew them aside by their feet one by one, that the horses might go forward freely without being frightened as they passed over the dead bodies, for they were not yet used to them. When the son of Tydeus came to the king, he killed him too (which made thirteen), as he was breathing hard, for by the counsel of Minerva an evil dream, the seed of Oeneus, hovered that night over his head. Meanwhile Ulysses untied the horses, made them fast one to another and drove them off, striking them with his bow, for he had forgotten to take the whip from the chariot. Then he whistled as a sign to Diomed. But Diomed stayed where he was, thinking what other daring deed he might accomplish. He was doubting whether to take the chariot in which the king's armour was lying, and draw it out by the pole, or to lift the armour out and carry it off; or whether again, he should not kill some more Thracians. While he was thus hesitating Minerva came up to him and said, "Get back, Diomed, to the ships or you may be driven thither, should some other god rouse the Trojans." Diomed knew that it was the goddess, and at once sprang upon the horses. Ulysses beat them with his bow and they flew onward to the ships of the Achaeans. But Apollo kept no blind look-out when he saw Minerva with the son of Tydeus. He was angry with her, and coming to the host of the Trojans he roused Hippocoon, a counsellor of the Thracians and a noble kinsman of Rhesus. He started up out of his sleep and saw that the horses were no longer in their place, and that the men were gasping in their death-agony; on this he groaned aloud, and called upon his friend by name. Then the whole Trojan camp was in an uproar as the people kept hurrying together, and they marvelled at the deeds of the heroes who had now got away towards the ships. When they reached the place where they had killed Hector's scout, Ulysses stayed his horses, and the son of Tydeus, leaping to the ground, placed the blood-stained spoils in the hands of Ulysses and remounted: then he lashed the horses onwards, and they flew forward nothing loth towards the ships as though of their own free will. Nestor was first to hear the tramp of their feet. "My friends," said he, "princes and counsellors of the Argives, shall I guess right or wrong?- but I must say what I think: there is a sound in my ears as of the tramp of horses. I hope it may Diomed and Ulysses driving in horses from the Trojans, but I much fear that the bravest of the Argives may have come to some harm at their hands." He had hardly done speaking when the two men came in and dismounted, whereon the others shook hands right gladly with them and congratulated them. Nestor knight of Gerene was first to question them. "Tell me," said he, "renowned Ulysses, how did you two come by these horses? Did you steal in among the Trojan forces, or did some god meet you and give them to you? They are like sunbeams. I am well conversant with the Trojans, for old warrior though I am I never hold back by the ships, but I never yet saw or heard of such horses as these are. Surely some god must have met you and given them to you, for you are both of dear to Jove, and to Jove's daughter Minerva." And Ulysses answered, "Nestor son of Neleus, honour to the Achaean name, heaven, if it so will, can give us even better horses than these, for the gods are far mightier than we are. These horses, however, about which you ask me, are freshly come from Thrace. Diomed killed their king with the twelve bravest of his companions. Hard by the ships we took a thirteenth man- a scout whom Hector and the other Trojans had sent as a spy upon our ships." He laughed as he spoke and drove the horses over the ditch, while the other Achaeans followed him gladly. When they reached the strongly built quarters of the son of Tydeus, they tied the horses with thongs of leather to the manger, where the steeds of Diomed stood eating their sweet corn, but Ulysses hung the blood-stained spoils of Dolon at the stern of his ship, that they might prepare a sacred offering to Minerva. As for themselves, they went into the sea and washed the sweat from their bodies, and from their necks and thighs. When the sea-water had taken all the sweat from off them, and had refreshed them, they went into the baths and washed themselves. After they had so done and had anointed themselves with oil, they sat down to table, and drawing from a full mixing-bowl, made a drink-offering of wine to Minerva. ---------------------------------------------------------------------- BOOK XI And now as Dawn rose from her couch beside Tithonus, harbinger of light alike to mortals and immortals, Jove sent fierce Discord with the ensign of war in her hands to the ships of the Achaeans. She took her stand by the huge black hull of Ulysses' ship which was middlemost of all, so that her voice might carry farthest on either side, on the one hand towards the tents of Ajax son of Telamon, and on the other towards those of Achilles- for these two heroes, well-assured of their own strength, had valorously drawn up their ships at the two ends of the line. There she took her stand, and raised a cry both loud and shrill that filled the Achaeans with courage, giving them heart to fight resolutely and with all their might, so that they had rather stay there and do battle than go home in their ships. The son of Atreus shouted aloud and bade the Argives gird themselves for battle while he put on his armour. First he girded his goodly greaves about his legs, making them fast with ankle clasps of silver; and about his chest he set the breastplate which Cinyras had once given him as a guest-gift. It had been noised abroad as far as Cyprus that the Achaeans were about to sail for Troy, and therefore he gave it to the king. It had ten courses of dark cyanus, twelve of gold, and ten of tin. There were serpents of cyanus that reared themselves up towards the neck, three upon either side, like the rainbows which the son of Saturn has set in heaven as a sign to mortal men. About his shoulders he threw his sword, studded with bosses of gold; and the scabbard was of silver with a chain of gold wherewith to hang it. He took moreover the richly-dight shield that covered his body when he was in battle- fair to see, with ten circles of bronze running all round see, wit it. On the body of the shield there were twenty bosses of white tin, with another of dark cyanus in the middle: this last was made to show a Gorgon's head, fierce and grim, with Rout and Panic on either side. The band for the arm to go through was of silver, on which there was a writhing snake of cyanus with three heads that sprang from a single neck, and went in and out among one another. On his head Agamemnon set a helmet, with a peak before and behind, and four plumes of horse-hair that nodded menacingly above it; then he grasped two redoubtable bronze-shod spears, and the gleam of his armour shot from him as a flame into the firmament, while Juno and Minerva thundered in honour of the king of rich Mycene. Every man now left his horses in charge of his charioteer to hold them in readiness by the trench, while he went into battle on foot clad in full armour, and a mighty uproar rose on high into the dawning. The chiefs were armed and at the trench before the horses got there, but these came up presently. The son of Saturn sent a portent of evil sound about their host, and the dew fell red with blood, for he was about to send many a brave man hurrying down to Hades. The Trojans, on the other side upon the rising slope of the plain, were gathered round great Hector, noble Polydamas, Aeneas who was honoured by the Trojans like an immortal, and the three sons of Antenor, Polybus, Agenor, and young Acamas beauteous as a god. Hector's round shield showed in the front rank, and as some baneful star that shines for a moment through a rent in the clouds and is again hidden beneath them; even so was Hector now seen in the front ranks and now again in the hindermost, and his bronze armour gleamed like the lightning of aegis-bearing Jove. And now as a band of reapers mow swathes of wheat or barley upon a rich man's land, and the sheaves fall thick before them, even so did the Trojans and Achaeans fall upon one another; they were in no mood for yielding but fought like wolves, and neither side got the better of the other. Discord was glad as she beheld them, for she was the only god that went among them; the others were not there, but stayed quietly each in his own home among the dells and valleys of Olympus. All of them blamed the son of Saturn for wanting to Live victory to the Trojans, but father Jove heeded them not: he held aloof from all, and sat apart in his all-glorious majesty, looking down upon the city of the Trojans, the ships of the Achaeans, the gleam of bronze, and alike upon the slayers and on the slain. Now so long as the day waxed and it was still morning, their darts rained thick on one another and the people perished, but as the hour drew nigh when a woodman working in some mountain forest will get his midday meal- for he has felled till his hands are weary; he is tired out, and must now have food- then the Danaans with a cry that rang through all their ranks, broke the battalions of the enemy. Agamemnon led them on, and slew first Bienor, a leader of his people, and afterwards his comrade and charioteer Oileus, who sprang from his chariot and was coming full towards him; but Agamemnon struck him on the forehead with his spear; his bronze visor was of no avail against the weapon, which pierced both bronze and bone, so that his brains were battered in and he was killed in full fight. Agamemnon stripped their shirts from off them and left them with their breasts all bare to lie where they had fallen. He then went on to kill Isus and Antiphus two sons of Priam, the one a bastard, the other born in wedlock; they were in the same chariot- the bastard driving, while noble Antiphus fought beside him. Achilles had once taken both of them prisoners in the glades of Ida, and had bound them with fresh withes as they were shepherding, but he had taken a ransom for them; now, however, Agamemnon son of Atreus smote Isus in the chest above the nipple with his spear, while he struck Antiphus hard by the ear and threw him from his chariot. Forthwith he stripped their goodly armour from off them and recognized them, for he had already seen them at ships when Achilles brought them in from Ida. As a lion fastens on the fawns of a hind and crushes them in his great jaws, robbing them of their tender life while he on his way back to his lair- the hind can do nothing for them even though she be close by, for she is in an agony of fear, and flies through the thick forest, sweating, and at her utmost speed before the mighty monster- so, no man of the Trojans could help Isus and Antiphus, for they were themselves flying panic before the Argives. Then King Agamemnon took the two sons of Antimachus, Pisander and brave Hippolochus. It was Antimachus who had been foremost in preventing Helen's being restored to Menelaus, for he was largely bribed by Alexandrus; and now Agamemnon took his two sons, both in the same chariot, trying to bring their horses to a stand- for they had lost hold of the reins and the horses were mad with fear. The son of Atreus sprang upon them like a lion, and the pair besought him from their chariot. "Take us alive," they cried, "son of Atreus, and you shall receive a great ransom for us. Our father Antimachus has great store of gold, bronze, and wrought iron, and from this he will satisfy you with a very large ransom should he hear of our being alive at the ships of the Achaeans." With such piteous words and tears did they beseech the king, but they heard no pitiful answer in return. "If," said Agamemnon, "you are sons of Antimachus, who once at a council of Trojans proposed that Menelaus and Ulysses, who had come to you as envoys, should be killed and not suffered to return, you shall now pay for the foul iniquity of your father." As he spoke he felled Pisander from his chariot to the earth, smiting him on the chest with his spear, so that he lay face uppermost upon the ground. Hippolochus fled, but him too did Agamemnon smite; he cut off his hands and his head- which he sent rolling in among the crowd as though it were a ball. There he let them both lie, and wherever the ranks were thickest thither he flew, while the other Achaeans followed. Foot soldiers drove the foot soldiers of the foe in rout before them, and slew them; horsemen did the like by horsemen, and the thundering tramp of the horses raised a cloud of dust frim off the plain. King Agamemnon followed after, ever slaying them and cheering on the Achaeans. As when some mighty forest is all ablaze- the eddying gusts whirl fire in all directions till the thickets shrivel and are consumed before the blast of the flame- even so fell the heads of the flying Trojans before Agamemnon son of Atreus, and many a noble pair of steeds drew an empty chariot along the highways of war, for lack of drivers who were lying on the plain, more useful now to vultures than to their wives. Jove drew Hector away from the darts and dust, with the carnage and din of battle; but the son of Atreus sped onwards, calling out lustily to the Danaans. They flew on by the tomb of old Ilus, son of Dardanus, in the middle of the plain, and past the place of the wild fig-tree making always for the city- the son of Atreus still shouting, and with hands all bedrabbled in gore; but when they had reached the Scaean gates and the oak tree, there they halted and waited for the others to come up. Meanwhile the Trojans kept on flying over the middle of the plain like a herd cows maddened with fright when a lion has attacked them in the dead of night- he springs on one of them, seizes her neck in the grip of his strong teeth and then laps up her blood and gorges himself upon her entrails- even so did King Agamemnon son of Atreus pursue the foe, ever slaughtering the hindmost as they fled pell-mell before him. Many a man was flung headlong from his chariot by the hand of the son of Atreus, for he wielded his spear with fury. But when he was just about to reach the high wall and the city, the father of gods and men came down from heaven and took his seat, thunderbolt in hand, upon the crest of many-fountained Ida. He then told Iris of the golden wings to carry a message for him. "Go," said he, "fleet Iris, and speak thus to Hector- say that so long as he sees Agamemnon heading his men and making havoc of the Trojan ranks, he is to keep aloof and bid the others bear the brunt of the battle, but when Agamemnon is wounded either by spear or arrow, and takes to his chariot, then will I vouchsafe him strength to slay till he reach the ships and night falls at the going down of the sun." Iris hearkened and obeyed. Down she went to strong Ilius from the crests of Ida, and found Hector son of Priam standing by his chariot and horses. Then she said, "Hector son of Priam, peer of gods in counsel, father Jove has sent me to bear you this message- so long as you see Agamemnon heading his men and making havoc of the Trojan ranks, you are to keep aloof and bid the others bear the brunt of the battle, but when Agamemnon is wounded either by spear or arrow, and takes to his chariot, then will Jove vouchsafe you strength to slay till you reach the ships, and till night falls at the going down of the sun." When she had thus spoken Iris left him, and Hector sprang full armed from his chariot to the ground, brandishing his spear as he went about everywhere among the host, cheering his men on to fight, and stirring the dread strife of battle. The Trojans then wheeled round, and again met the Achaeans, while the Argives on their part strengthened their battalions. The battle was now in array and they stood face to face with one another, Agamemnon ever pressing forward in his eagerness to be ahead of all others. Tell me now ye Muses that dwell in the mansions of Olympus, who, whether of the Trojans or of their allies, was first to face Agamemnon? It was Iphidamas son of Antenor, a man both brave and of great stature, who was brought up in fertile Thrace the mother of sheep. Cisses, his mother's father, brought him up in his own house when he was a child- Cisses, father to fair Theano. When he reached manhood, Cisses would have kept him there, and was for giving him his daughter in marriage, but as soon as he had married he set out to fight the Achaeans with twelve ships that followed him: these he had left at Percote and had come on by land to Ilius. He it was that naw met Agamemnon son of Atreus. When they were close up with one another, the son of Atreus missed his aim, and Iphidamas hit him on the girdle below the cuirass and then flung himself upon him, trusting to his strength of arm; the girdle, however, was not pierced, nor nearly so, for the point of the spear struck against the silver and was turned aside as though it had been lead: King Agamemnon caught it from his hand, and drew it towards him with the fury of a lion; he then drew his sword, and killed Iphidamas by striking him on the neck. So there the poor fellow lay, sleeping a sleep as it were of bronze, killed in the defence of his fellow-citizens, far from his wedded wife, of whom he had had no joy though he had given much for her: he had given a hundred-head of cattle down, and had promised later on to give a thousand sheep and goats mixed, from the countless flocks of which he was possessed. Agamemnon son of Atreus then despoiled him, and carried off his armour into the host of the Achaeans. When noble Coon, Antenor's eldest son, saw this, sore indeed were his eyes at the sight of his fallen brother. Unseen by Agamemnon he got beside him, spear in hand, and wounded him in the middle of his arm below the elbow, the point of the spear going right through the arm. Agamemnon was convulsed with pain, but still not even for this did he leave off struggling and fighting, but grasped his spear that flew as fleet as the wind, and sprang upon Coon who was trying to drag off the body of his brother- his father's son- by the foot, and was crying for help to all the bravest of his comrades; but Agamemnon struck him with a bronze-shod spear and killed him as he was dragging the dead body through the press of men under cover of his shield: he then cut off his head, standing over the body of Iphidamas. Thus did the sons of Antenor meet their fate at the hands of the son of Atreus, and go down into the house of Hades. As long as the blood still welled warm from his wound Agamemnon went about attacking the ranks of the enemy with spear and sword and with great handfuls of stone, but when the blood had ceased to flow and the wound grew dry, the pain became great. As the sharp pangs which the Eilithuiae, goddesses of childbirth, daughters of Juno and dispensers of cruel pain, send upon a woman when she is in labour- even so sharp were the pangs of the son of Atreus. He sprang on to his chariot, and bade his charioteer drive to the ships, for he was in great agony. With a loud clear voice he shouted to the Danaans, "My friends, princes and counsellors of the Argives, defend the ships yourselves, for Jove has not suffered me to fight the whole day through against the Trojans." With this the charioteer turned his horses towards the ships, and they flew forward nothing loth. Their chests were white with foam and their bellies with dust, as they drew the wounded king out of the battle. When Hector saw Agamemnon quit the field, he shouted to the Trojans and Lycians saying, "Trojans, Lycians, and Dardanian warriors, be men, my friends, and acquit yourselves in battle bravely; their best man has left them, and Jove has vouchsafed me a great triumph; charge the foe with your chariots that. you may win still greater glory." With these words he put heart and soul into them all, and as a huntsman hounds his dogs on against a lion or wild boar, even so did Hector, peer of Mars, hound the proud Trojans on against the Achaeans. Full of hope he plunged in among the foremost, and fell on the fight like some fierce tempest that swoops down upon the sea, and lashes its deep blue waters into fury. What, then is the full tale of those whom Hector son of Priam killed in the hour of triumph which Jove then vouchsafed him? First Asaeus, Autonous, and Opites; Dolops son of Clytius, Opheltius and Agelaus; Aesymnus, Orus and Hipponous steadfast in battle; these chieftains of the Achaeans did Hector slay, and then he fell upon the rank and file. As when the west wind hustles the clouds of the white south and beats them down with the fierceness of its fury- the waves of the sea roll high, and the spray is flung aloft in the rage of the wandering wind- even so thick were the heads of them that fell by the hand of Hector. All had then been lost and no help for it, and the Achaeans would have fled pell-mell to their ships, had not Ulysses cried out to Diomed, "Son of Tydeus, what has happened to us that we thus forget our prowess? Come, my good fellow, stand by my side and help me, we shall be shamed for ever if Hector takes the ships." And Diomed answered, "Come what may, I will stand firm; but we shall have scant joy of it, for Jove is minded to give victory to the Trojans rather than to us." With these words he struck Thymbraeus from his chariot to the ground, smiting him in the left breast with his spear, while Ulysses killed Molion who was his squire. These they let lie, now that they had stopped their fighting; the two heroes then went on playing havoc with the foe, like two wild boars that turn in fury and rend the hounds that hunt them. Thus did they turn upon the Trojans and slay them, and the Achaeans were thankful to have breathing time in their flight from Hector. They then took two princes with their chariot, the two sons of Merops of Percote, who excelled all others in the arts of divination. He had forbidden his sons to go to the war, but they would not obey him, for fate lured them to their fall. Diomed son of Tydeus slew them both and stripped them of their armour, while Ulysses killed Hippodamus and Hypeirochus. And now the son of Saturn as he looked down from Ida ordained that neither side should have the advantage, and they kept on killing one another. The son of Tydeus speared Agastrophus son of Paeon in the hip-joint with his spear. His chariot was not at hand for him to fly with, so blindly confident had he been. His squire was in charge of it at some distance and he was fighting on foot among the foremost until he lost his life. Hector soon marked the havoc Diomed and Ulysses were making, and bore down upon them with a loud cry, followed by the Trojan ranks; brave Diomed was dismayed when he saw them, and said to Ulysses who was beside him, "Great Hector is bearing down upon us and we shall be undone; let us stand firm and wait his onset." He poised his spear as he spoke and hurled it, nor did he miss his mark. He had aimed at Hector's head near the top of his helmet, but bronze was turned by bronze, and Hector was untouched, for the spear was stayed by the visored helm made with three plates of metal, which Phoebus Apollo had given him. Hector sprang back with a great bound under cover of the ranks; he fell on his knees and propped himself with his brawny hand leaning on the ground, for darkness had fallen on his eyes. The son of Tydeus having thrown his spear dashed in among the foremost fighters, to the place where he had seen it strike the ground; meanwhile Hector recovered himself and springing back into his chariot mingled with the crowd, by which means he saved his life. But Diomed made at him with his spear and said, "Dog, you have again got away though death was close on your heels. Phoebus Apollo, to whom I ween you pray ere you go into battle, has again saved you, nevertheless I will meet you and make and end of you hereafter, if there is any god who will stand by me too and be my helper. For the present I must pursue those I can lay hands on." As he spoke he began stripping the spoils from the son of Paeon, but Alexandrus husband of lovely Helen aimed an arrow at him, leaning against a pillar of the monument which men had raised to Ilus son of Dardanus, a ruler in days of old. Diomed had taken the cuirass from off the breast of Agastrophus, his heavy helmet also, and the shield from off his shoulders, when Paris drew his bow and let fly an arrow that sped not from his hand in vain, but pierced the flat of Diomed's right foot, going right through it and fixing itself in the ground. Thereon Paris with a hearty laugh sprang forward from his hiding-place, and taunted him saying, "You are wounded- my arrow has not been shot in vain; would that it had hit you in the belly and killed you, for thus the Trojans, who fear you as goats fear a lion, would have had a truce from evil." Diomed all undaunted answered, "Archer, you who without your bow are nothing, slanderer and seducer, if you were to be tried in single combat fighting in full armour, your bow and your arrows would serve you in little stead. Vain is your boast in that you have scratched the sole of my foot. I care no more than if a girl or some silly boy had hit me. A worthless coward can inflict but a light wound; when I wound a man though I but graze his skin it is another matter, for my weapon will lay him low. His wife will tear her cheeks for grief and his children will be fatherless: there will he rot, reddening the earth with his blood, and vultures, not women, will gather round him." Thus he spoke, but Ulysses came up and stood over him. Under this cover he sat down to draw the arrow from his foot, and sharp was the pain he suffered as he did so. Then he sprang on to his chariot and bade the charioteer drive him to the ships, for he was sick at heart. Ulysses was now alone; not one of the Argives stood by him, for they were all panic-stricken. "Alas," said he to himself in his dismay, "what will become of me? It is ill if I turn and fly before these odds, but it will be worse if I am left alone and taken prisoner, for the son of Saturn has struck the rest of the Danaans with panic. But why talk to myself in this way? Well do I know that though cowards quit the field, a hero, whether he wound or be wounded, must stand firm and hold his own." While he was thus in two minds, the ranks of the Trojans advanced and hemmed him in, and bitterly did they come to me it. As hounds and lusty youths set upon a wild boar that sallies from his lair whetting his white tusks- they attack him from every side and can hear the gnashing of his jaws, but for all his fierceness they still hold their ground- even so furiously did the Trojans attack Ulysses. First he sprang spear in hand upon Deiopites and wounded him on the shoulder with a downward blow; then he killed Thoon and Ennomus. After these he struck Chersidamas in the loins under his shield as he had just sprung down from his chariot; so he fell in the dust and clutched the earth in the hollow of his hand. These he let lie, and went on to wound Charops son of Hippasus own brother to noble Socus. Socus, hero that he was, made all speed to help him, and when he was close to Ulysses he said, "Far-famed Ulysses, insatiable of craft and toil, this day you shall either boast of having killed both the sons of Hippasus and stripped them of their armour, or you shall fall before my spear." With these words he struck the shield of Ulysses. The spear went through the shield and passed on through his richly wrought cuirass, tearing the flesh from his side, but Pallas Minerva did not suffer it to pierce the entrails of the hero. Ulysses knew that his hour was not yet come, but he gave ground and said to Socus, "Wretch, you shall now surely die. You have stayed me from fighting further with the Trojans, but you shall now fall by my spear, yielding glory to myself, and your soul to Hades of the noble steeds." Socus had turned in flight, but as he did so, the spear struck him in the back midway between the shoulders, and went right through his chest. He fell heavily to the ground and Ulysses vaunted over him saying, "O Socus, son of Hippasus tamer of horses, death has been too quick for you and you have not escaped him: poor wretch, not even in death shall your father and mother close your eyes, but the ravening vultures shall enshroud you with the flapping of their dark wings and devour you. Whereas even though I fall the Achaeans will give me my due rites of burial." So saying he drew Socus's heavy spear out of his flesh and from his shield, and the blood welled forth when the spear was withdrawn so that he was much dismayed. When the Trojans saw that Ulysses was bleeding they raised a great shout and came on in a body towards him; he therefore gave ground, and called his comrades to come and help him. Thrice did he cry as loudly as man can cry, and thrice did brave Menelaus hear him; he turned, therefore, to Ajax who was close beside him and said, "Ajax, noble son of Telamon, captain of your people, the cry of Ulysses rings in my ears, as though the Trojans had cut him off and were worsting him while he is single-handed. Let us make our way through the throng; it will be well that we defend him; I fear he may come to harm for all his valour if he be left without support, and the Danaans would miss him sorely." He led the way and mighty Ajax went with him. The Trojans had gathered round Ulysses like ravenous mountain jackals round the carcase of some homed stag that has been hit with an arrow- the stag has fled at full speed so long as his blood was warm and his strength has lasted, but when the arrow has overcome him, the savage jackals devour him in the shady glades of the forest. Then heaven sends a fierce lion thither, whereon the jackals fly in terror and the lion robs them of their prey- even so did Trojans many and brave gather round crafty Ulysses, but the hero stood at bay and kept them off with his spear. Ajax then came up with his shield before him like a wall, and stood hard by, whereon the Trojans fled in all directions. Menelaus took Ulysses by the hand, and led him out of the press while his squire brought up his chariot, but Ajax rushed furiously on the Trojans and killed Doryclus, a bastard son of Priam; then he wounded Pandocus, Lysandrus, Pyrasus, and Pylartes; as some swollen torrent comes rushing in full flood from the mountains on to the plain, big with the rain of heaven- many a dry oak and many a pine does it engulf, and much mud does it bring down and cast into the sea- even so did brave Ajax chase the foe furiously over the plain, slaying both men and horses. Hector did not yet know what Ajax was doing, for he was fighting on the extreme left of the battle by the banks of the river Scamander, where the carnage was thickest and the war-cry loudest round Nestor and brave Idomeneus. Among these Hector was making great slaughter with his spear and furious driving, and was destroying the ranks that were opposed to him; still the Achaeans would have given no ground, had not Alexandrus husband of lovely Helen stayed the prowess of Machaon shepherd of his people, by wounding him in the right shoulder with a triple-barbed arrow. The Achaeans were in great fear that as the fight had turned against them the Trojans might take him prisoner, and Idomeneus said to Nestor, "Nestor son of Neleus, honour to the Achaean name, mount your chariot at once; take Machaon with you and drive your horses to the ships as fast as you can. A physician is worth more than several other men put together, for he can cut out arrows and spread healing herbs." Nestor knight of Gerene did as Idomeneus had counselled; he at once mounted his chariot, and Machaon son of the famed physician Aesculapius went with him. He lashed his horses and they flew onward nothing loth towards the ships, as though of their own free will. Then Cebriones seeing the Trojans in confusion said to Hector from his place beside him, "Hector, here are we two fighting on the extreme wing of the battle, while the other Trojans are in pell-mell rout, they and their horses. Ajax son of Telamon is driving them before him; I know him by the breadth of his shield: let us turn our chariot and horses thither, where horse and foot are fighting most desperately, and where the cry of battle is loudest." With this he lashed his goodly steeds, and when they felt the whip they drew the chariot full speed among the Achaeans and Trojans, over the bodies and shields of those that had fallen: the axle was bespattered with blood, and the rail round the car was covered with splashes both from the horses' hoofs and from the tyres of the wheels. Hector tore his way through and flung himself into the thick of the fight, and his presence threw the Danaans into confusion, for his spear was not long idle; nevertheless though he went among the ranks with sword and spear, and throwing great stones, he avoided Ajax son of Telamon, for Jove would have been angry with him if he had fought a better man than himself. Then father Jove from his high throne struck fear into the heart of Ajax, so that he stood there dazed and threw his shield behind him- looking fearfully at the throng of his foes as though he were some wild beast, and turning hither and thither but crouching slowly backwards. As peasants with their hounds chase a lion from their stockyard, and watch by night to prevent his carrying off the pick of their herd- he makes his greedy spring, but in vain, for the darts from many a strong hand fall thick around him, with burning brands that scare him for all his fury, and when morning comes he slinks foiled and angry away- even so did Ajax, sorely against his will, retreat angrily before the Trojans, fearing for the ships of the Achaeans. Or as some lazy ass that has had many a cudgel broken about his back, when he into a field begins eating the corn- boys beat him but he is too many for them, and though they lay about with their sticks they cannot hurt him; still when he has had his fill they at last drive him from the field- even so did the Trojans and their allies pursue great Ajax, ever smiting the middle of his shield with their darts. Now and again he would turn and show fight, keeping back the battalions of the Trojans, and then he would again retreat; but he prevented any of them from making his way to the ships. Single-handed he stood midway between the Trojans and Achaeans: the spears that sped from their hands stuck some of them in his mighty shield, while many, though thirsting for his blood, fell to the ground ere they could reach him to the wounding of his fair flesh. Now when Eurypylus the brave son of Euaemon saw that Ajax was being overpowered by the rain of arrows, he went up to him and hurled his spear. He struck Apisaon son of Phausius in the liver below the midriff, and laid him low. Eurypylus sprang upon him, and stripped the armour from his shoulders; but when Alexandrus saw him, he aimed an arrow at him which struck him in the right thigh; the arrow broke, but the point that was left in the wound dragged on the thigh; he drew back, therefore, under cover of his comrades to save his life, shouting as he did so to the Danaans, "My friends, princes and counsellors of the Argives, rally to the defence of Ajax who is being overpowered, and I doubt whether he will come out of the fight alive. Hither, then, to the rescue of great Ajax son of Telamon." Even so did he cry when he was wounded; thereon the others came near, and gathered round him, holding their shields upwards from their shoulders so as to give him cover. Ajax then made towards them, and turned round to stand at bay as soon as he had reached his men. Thus then did they fight as it were a flaming fire. Meanwhile the mares of Neleus, all in a lather with sweat, were bearing Nestor out of the fight, and with him Machaon shepherd of his people. Achilles saw and took note, for he was standing on the stern of his ship watching the hard stress and struggle of the fight. He called from the ship to his comrade Patroclus, who heard him in the tent and came out looking like Mars himself- here indeed was the beginning of the ill that presently befell him. "Why," said he, "Achilles do you call me? what do you what do you want with me?" And Achilles answered, "Noble son of Menoetius, man after my own heart, I take it that I shall now have the Achaeans praying at my knees, for they are in great straits; go, Patroclus, and ask Nestor who is that he is bearing away wounded from the field; from his back I should say it was Machaon son of Aesculapius, but I could not see his face for the horses went by me at full speed." Patroclus did as his dear comrade had bidden him, and set off running by the ships and tents of the Achaeans. When Nestor and Machaon had reached the tents of the son of Neleus, they dismounted, and an esquire, Eurymedon, took the horses from the chariot. The pair then stood in the breeze by the seaside to dry the sweat from their shirts, and when they had so done they came inside and took their seats. Fair Hecamede, whom Nestor had had awarded to him from Tenedos when Achilles took it, mixed them a mess; she was daughter of wise Arsinous, and the Achaeans had given her to Nestor because he excelled all of them in counsel. First she set for them a fair and well-made table that had feet of cyanus; on it there was a vessel of bronze and an onion to give relish to the drink, with honey and cakes of barley-meal. There was also a cup of rare workmanship which the old man had brought with him from home, studded with bosses of gold; it had four handles, on each of which there were two golden doves feeding, and it had two feet to stand on. Any one else would hardly have been able to lift it from the table when it was full, but Nestor could do so quite easily. In this the woman, as fair as a goddess, mixed them a mess with Pramnian wine; she grated goat's milk cheese into it with a bronze grater, threw in a handful of white barley-meal, and having thus prepared the mess she bade them drink it. When they had done so and had thus quenched their thirst, they fell talking with one another, and at this moment Patroclus appeared at the door. When the old man saw him he sprang from his seat, seized his hand, led him into the tent, and bade him take his place among them; but Patroclus stood where he was and said, "Noble sir, I may not stay, you cannot persuade me to come in; he that sent me is not one to be trifled with, and he bade me ask who the wounded man was whom you were bearing away from the field. I can now see for myself that he is Machaon shepherd of his people. I must go back and tell Achilles. You, sir, know what a terrible man he is, and how ready to blame even where no blame should lie." And Nestor answered, "Why should Achilles care to know how many of the Achaeans may be wounded? He recks not of the dismay that reigns in our host; our most valiant chieftains lie disabled, brave Diomed son of Tydeus is wounded; so are Ulysses and Agamemnon; Eurypylus has been hit with an arrow in the thigh, and I have just been bringing this man from the field- he too wounded- with an arrow; nevertheless Achilles, so valiant though he be, cares not and knows no ruth. Will he wait till the ships, do what we may, are in a blaze, and we perish one upon the other? As for me, I have no strength nor stay in me any longer; would that I Were still young and strong as in the days when there was a fight between us and the men of Elis about some cattle-raiding. I then killed Itymoneus the valiant son of Hypeirochus a dweller in Elis, as I was driving in the spoil; he was hit by a dart thrown my hand while fighting in the front rank in defence of his cows, so he fell and the country people around him were in great fear. We drove off a vast quantity of booty from the plain, fifty herds of cattle and as many flocks of sheep; fifty droves also of pigs, and as many wide-spreading flocks of goats. Of horses moreover we seized a hundred and fifty, all of them mares, and many had foals running with them. All these did we drive by night to Pylus the city of Neleus, taking them within the city; and the heart of Neleus was glad in that I had taken so much, though it was the first time I had ever been in the field. At daybreak the heralds went round crying that all in Elis to whom there was a debt owing should come; and the leading Pylians assembled to divide the spoils. There were many to whom the Epeans owed chattels, for we men of Pylus were few and had been oppressed with wrong; in former years Hercules had come, and had laid his hand heavy upon us, so that all our best men had perished. Neleus had had twelve sons, but I alone was left; the others had all been killed. The Epeans presuming upon all this had looked down upon us and had done us much evil. My father chose a herd of cattle and a great flock of sheep- three hundred in all- and he took their shepherds with him, for there was a great debt due to him in Elis, to wit four horses, winners of prizes. They and their chariots with them had gone to the games and were to run for a tripod, but King Augeas took them, and sent back their driver grieving for the loss of his horses. Neleus was angered by what he had both said and done, and took great value in return, but he divided the rest, that no man might have less than his full share. "Thus did we order all things, and offer sacrifices to the gods throughout the city; but three days afterwards the Epeans came in a body, many in number, they and their chariots, in full array, and with them the two Moliones in their armour, though they were still lads and unused to fighting. Now there is a certain town, Thryoessa, perched upon a rock on the river Alpheus, the border city Pylus; this they would destroy, and pitched their camp about it, but when they had crossed their whole plain, Minerva darted down by night from Olympus and bade us set ourselves in array; and she found willing soldiers in Pylos, for the men meant fighting. Neleus would not let me arm, and hid my horses, for he said that as yet I could know nothing about war; nevertheless Minerva so ordered the fight that, all on foot as I was, I fought among our mounted forces and vied with the foremost of them. There is a river Minyeius that falls into the sea near Arene, and there they that were mounted (and I with them) waited till morning, when the companies of foot soldiers came up with us in force. Thence in full panoply and equipment we came towards noon to the sacred waters of the Alpheus, and there we offered victims to almighty Jove, with a bull to Alpheus, another to Neptune, and a herd-heifer to Minerva. After this we took supper in our companies, and laid us down to rest each in his armour by the river. "The Epeans were beleaguering the city and were determined to take it, but ere this might be there was a desperate fight in store for them. When the sun's rays began to fall upon the earth we joined battle, praying to Jove and to Minerva, and when the fight had begun, I was the first to kill my man and take his horses- to wit the warrior Mulius. He was son-in-law to Augeas, having married his eldest daughter, golden-haired Agamede, who knew the virtues of every herb which grows upon the face of the earth. I speared him as he was coming towards me, and when he fell headlong in the dust, I sprang upon his chariot and took my place in the front ranks. The Epeans fled in all directions when they saw the captain of their horsemen (the best man they had) laid low, and I swept down on them like a whirlwind, taking fifty chariots- and in each of them two men bit the dust, slain by my spear. I should have even killed the two Moliones sons of Actor, unless their real father, Neptune lord of the earthquake, had hidden them in a thick mist and borne them out of the fight. Thereon Jove vouchsafed the Pylians a great victory, for we chased them far over the plain, killing the men and bringing in their armour, till we had brought our horses to Buprasium rich in wheat and to the Olenian rock, with the hill that is called Alision, at which point Minerva turned the people back. There I slew the last man and left him; then the Achaeans drove their horses back from Buprasium to Pylos and gave thanks to Jove among the gods, and among mortal men to Nestor. "Such was I among my peers, as surely as ever was, but Achilles is for keeping all his valour for himself; bitterly will he rue it hereafter when the host is being cut to pieces. My good friend, did not Menoetius charge you thus, on the day when he sent you from Phthia to Agamemnon? Ulysses and I were in the house, inside, and heard all that he said to you; for we came to the fair house of Peleus while beating up recruits throughout all Achaea, and when we got there we found Menoetius and yourself, and Achilles with you. The old knight Peleus was in the outer court, roasting the fat thigh-bones of a heifer to Jove the lord of thunder; and he held a gold chalice in his hand from which he poured drink-offerings of wine over the burning sacrifice. You two were busy cutting up the heifer, and at that moment we stood at the gates, whereon Achilles sprang to his feet, led us by the hand into the house, placed us at table, and set before us such hospitable entertainment as guests expect. When we had satisfied ourselves with meat and drink, I said my say and urged both of you to join us. You were ready enough to do so, and the two old men charged you much and straitly. Old Peleus bade his son Achilles fight ever among the foremost and outvie his peers, while Menoetius the son of Actor spoke thus to you: 'My son,' said he, 'Achilles is of nobler birth than you are, but you are older than he, though he is far the better man of the two. Counsel him wisely, guide him in the right way, and he will follow you to his own profit.' Thus did your father charge you, but you have forgotten; nevertheless, even now, say all this to Achilles if he will listen to you. Who knows but with heaven's help you may talk him over, for it is good to take a friend's advice. If, however, he is fearful about some oracle, or if his mother has told him something from Jove, then let him send you, and let the rest of the Myrmidons follow with you, if perchance you may bring light and saving to the Danaans. And let him send you into battle clad in his own armour, that the Trojans may mistake you for him and leave off fighting; the sons of the Achaeans may thus have time to get their breath, for they are hard pressed and there is little breathing time in battle. You, who are fresh, might easily drive a tired enemy back to his walls and away from the tents and ships." With these words he moved the heart of Patroclus, who set off running by the line of the ships to Achilles, descendant of Aeacus. When he had got as far as the ships of Ulysses, where was their place of assembly and court of justice, with their altars dedicated to the gods, Eurypylus son of Euaemon met him, wounded in the thigh with an arrow, and limping out of the fight. Sweat rained from his head and shoulders, and black blood welled from his cruel wound, but his mind did not wander. The son of Menoetius when he saw him had compassion upon him and spoke piteously saying, "O unhappy princes and counsellors of the Danaans, are you then doomed to feed the hounds of Troy with your fat, far from your friends and your native land? say, noble Eurypylus, will the Achaeans be able to hold great Hector in check, or will they fall now before his spear?" Wounded Eurypylus made answer, "Noble Patroclus, there is no hope left for the Achaeans but they will perish at their ships. All they that were princes among us are lying struck down and wounded at the hands of the Trojans, who are waxing stronger and stronger. But save me and take me to your ship; cut out the arrow from my thigh; wash the black blood from off it with warm water, and lay upon it those gracious herbs which, so they say, have been shown you by Achilles, who was himself shown them by Chiron, most righteous of all the centaurs. For of the physicians Podalirius and Machaon, I hear that the one is lying wounded in his tent and is himself in need of healing, while the other is fighting the Trojans upon the plain." "Hero Eurypylus," replied the brave son of Menoetius, "how may these things be? What can I do? I am on my way to bear a message to noble Achilles from Nestor of Gerene, bulwark of the Achaeans, but even so I will not be unmindful your distress." With this he clasped him round the middle and led him into the tent, and a servant, when he saw him, spread bullock-skins on the ground for him to lie on. He laid him at full length and cut out the sharp arrow from his thigh; he washed the black blood from the wound with warm water; he then crushed a bitter herb, rubbing it between his hands, and spread it upon the wound; this was a virtuous herb which killed all pain; so the wound presently dried and the blood left off flowing. ---------------------------------------------------------------------- BOOK XII So the son of Menoetius was attending to the hurt of Eurypylus within the tent, but the Argives and Trojans still fought desperately, nor were the trench and the high wall above it, to keep the Trojans in check longer. They had built it to protect their ships, and had dug the trench all round it that it might safeguard both the ships and the rich spoils which they had taken, but they had not offered hecatombs to the gods. It had been built without the consent of the immortals, and therefore it did not last. So long as Hector lived and Achilles nursed his anger, and so long as the city of Priam remained untaken, the great wall of the Achaeans stood firm; but when the bravest of the Trojans were no more, and many also of the Argives, though some were yet left alive when, moreover, the city was sacked in the tenth year, and the Argives had gone back with their ships to their own country- then Neptune and Apollo took counsel to destroy the wall, and they turned on to it the streams of all the rivers from Mount Ida into the sea, Rhesus, Heptaporus, Caresus, Rhodius, Grenicus, Aesopus, and goodly Scamander, with Simois, where many a shield and helm had fallen, and many a hero of the race of demigods had bitten the dust. Phoebus Apollo turned the mouths of all these rivers together and made them flow for nine days against the wall, while Jove rained the whole time that he might wash it sooner into the sea. Neptune himself, trident in hand, surveyed the work and threw into the sea all the foundations of beams and stones which the Achaeans had laid with so much toil; he made all level by the mighty stream of the Hellespont, and then when he had swept the wall away he spread a great beach of sand over the place where it had been. This done he turned the rivers back into their old courses. This was what Neptune and Apollo were to do in after time; but as yet battle and turmoil were still raging round the wall till its timbers rang under the blows that rained upon them. The Argives, cowed by the scourge of Jove, were hemmed in at their ships in fear of Hector the mighty minister of Rout, who as heretofore fought with the force and fury of a whirlwind. As a lion or wild boar turns fiercely on the dogs and men that attack him, while these form solid wall and shower their javelins as they face him- his courage is all undaunted, but his high spirit will be the death of him; many a time does he charge at his pursuers to scatter them, and they fall back as often as he does so- even so did Hector go about among the host exhorting his men, and cheering them on to cross the trench. But the horses dared not do so, and stood neighing upon its brink, for the width frightened them. They could neither jump it nor cross it, for it had overhanging banks all round upon either side, above which there were the sharp stakes that the sons of the Achaeans had planted so close and strong as a defence against all who would assail it; a horse, therefore, could not get into it and draw his chariot after him, but those who were on foot kept trying their very utmost. Then Polydamas went up to Hector and said, "Hector, and you other captains of the Trojans and allies, it is madness for us to try and drive our horses across the trench; it will be very hard to cross, for it is full of sharp stakes, and beyond these there is the wall. Our horses therefore cannot get down into it, and would be of no use if they did; moreover it is a narrow place and we should come to harm. If, indeed, great Jove is minded to help the Trojans, and in his anger will utterly destroy the Achaeans, I would myself gladly see them perish now and here far from Argos; but if they should rally and we are driven back from the ships pell-mell into the trench there will be not so much as a man get back to the city to tell the tale. Now, therefore, let us all do as I say; let our squires hold our horses by the trench, but let us follow Hector in a body on foot, clad in full armour, and if the day of their doom is at hand the Achaeans will not be able to withstand us." Thus spoke Polydamas and his saying pleased Hector, who sprang in full armour to the ground, and all the other Trojans, when they saw him do so, also left their chariots. Each man then gave his horses over to his charioteer in charge to hold them ready for him at the trench. Then they formed themselves into companies, made themselves ready, and in five bodies followed their leaders. Those that went with Hector and Polydamas were the bravest and most in number, and the most determined to break through the wall and fight at the ships. Cebriones was also joined with them as third in command, for Hector had left his chariot in charge of a less valiant soldier. The next company was led by Paris, Alcathous, and Agenor; the third by Helenus and Deiphobus, two sons of Priam, and with them was the hero Asius- Asius the son of Hyrtacus, whose great black horses of the breed that comes from the river Selleis had brought him from Arisbe. Aeneas the valiant son of Anchises led the fourth; he and the two sons of Antenor, Archelochus and Acamas, men well versed in all the arts of war. Sarpedon was captain over the allies, and took with him Glaucus and Asteropaeus whom he deemed most valiant after himself- for he was far the best man of them all. These helped to array one another in their ox-hide shields, and then charged straight at the Danaans, for they felt sure that they would not hold out longer and that they should themselves now fall upon the ships. The rest of the Trojans and their allies now followed the counsel of Polydamas but Asius son of Hyrtacus would not leave his horses and his esquire behind him; in his foolhardiness he took them on with him towards the ships, nor did he fail to come by his end in consequence. Nevermore was he to return to wind-beaten Ilius, exulting in his chariot and his horses; ere he could do so, death of ill-omened name had overshadowed him and he had fallen by the spear of Idomeneus the noble son of Deucalion. He had driven towards the left wing of the ships, by which way the Achaeans used to return with their chariots and horses from the plain. Hither he drove and found the gates with their doors opened wide, and the great bar down- for the gatemen kept them open so as to let those of their comrades enter who might be flying towards the ships. Hither of set purpose did he direct his horses, and his men followed him with a loud cry, for they felt sure that the Achaeans would not hold out longer, and that they should now fall upon the ships. Little did they know that at the gates they should find two of the bravest chieftains, proud sons of the fighting Lapithae- the one, Polypoetes, mighty son of Pirithous, and the other Leonteus, peer of murderous Mars. These stood before the gates like two high oak trees upon the mountains, that tower from their wide-spreading roots, and year after year battle with wind and rain- even so did these two men await the onset of great Asius confidently and without flinching. The Trojans led by him and by Iamenus, Orestes, Adamas the son of Asius, Thoon and Oenomaus, raised a loud cry of battle and made straight for the wall, holding their shields of dry ox-hide above their heads; for a while the two defenders remained inside and cheered the Achaeans on to stand firm in the defence of their ships; when, however, they saw that the Trojans were attacking the wall, while the Danaans were crying out for help and being routed, they rushed outside and fought in front of the gates like two wild boars upon the mountains that abide the attack of men and dogs, and charging on either side break down the wood all round them tearing it up by the roots, and one can hear the clattering of their tusks, till some one hits them and makes an end of them- even so did the gleaming bronze rattle about their breasts, as the weapons fell upon them; for they fought with great fury, trusting to their own prowess and to those who were on the wall above them. These threw great stones at their assailants in defence of themselves their tents and their ships. The stones fell thick as the flakes of snow which some fierce blast drives from the dark clouds and showers down in sheets upon the earth- even so fell the weapons from the hands alike of Trojans and Achaeans. Helmet and shield rang out as the great stones rained upon them, and Asius the son of Hyrtacus in his dismay cried aloud and smote his two thighs. "Father Jove," he cried, "of a truth you too are altogether given to lying. I made sure the Argive heroes could not withstand us, whereas like slim-waisted wasps, or bees that have their nests in the rocks by the wayside- they leave not the holes wherein they have built undefended, but fight for their little ones against all who would take them- even so these men, though they be but two, will not be driven from the gates, but stand firm either to slay or be slain." He spoke, but moved not the mind of Jove, whose counsel it then was to give glory to Hector. Meanwhile the rest of the Trojans were fighting about the other gates; I, however, am no god to be able to tell about all these things, for the battle raged everywhere about the stone wall as it were a fiery furnace. The Argives, discomfited though they were, were forced to defend their ships, and all the gods who were defending the Achaeans were vexed in spirit; but the Lapithae kept on fighting with might and main. Thereon Polypoetes, mighty son of Pirithous, hit Damasus with a spear upon his cheek-pierced helmet. The helmet did not protect him, for the point of the spear went through it, and broke the bone, so that the brain inside was scattered about, and he died fighting. He then slew Pylon and Ormenus. Leonteus, of the race of Mars, killed Hippomachus the son of Antimachus by striking him with his spear upon the girdle. He then drew his sword and sprang first upon Antiphates whom he killed in combat, and who fell face upwards on the earth. After him he killed Menon, Iamenus, and Orestes, and laid them low one after the other. While they were busy stripping the armour from these heroes, the youths who were led on by Polydamas and Hector (and these were the greater part and the most valiant of those that were trying to break through the wall and fire the ships) were still standing by the trench, uncertain what they should do; for they had seen a sign from heaven when they had essayed to cross it- a soaring eagle that flew skirting the left wing of their host, with a monstrous blood-red snake in its talons still alive and struggling to escape. The snake was still bent on revenge, wriggling and twisting itself backwards till it struck the bird that held it, on the neck and breast; whereon the bird being in pain, let it fall, dropping it into the middle of the host, and then flew down the wind with a sharp cry. The Trojans were struck with terror when they saw the snake, portent of aegis-bearing Jove, writhing in the midst of them, and Polydamas went up to Hector and said, "Hector, at our councils of war you are ever given to rebuke me, even when I speak wisely, as though it were not well, forsooth, that one of the people should cross your will either in the field or at the council board; you would have them support you always: nevertheless I will say what I think will be best; let us not now go on to fight the Danaans at their ships, for I know what will happen if this soaring eagle which skirted the left wing of our with a monstrous blood-red snake in its talons (the snake being still alive) was really sent as an omen to the Trojans on their essaying to cross the trench. The eagle let go her hold; she did not succeed in taking it home to her little ones, and so will it be- with ourselves; even though by a mighty effort we break through the gates and wall of the Achaeans, and they give way before us, still we shall not return in good order by the way we came, but shall leave many a man behind us whom the Achaeans will do to death in defence of their ships. Thus would any seer who was expert in these matters, and was trusted by the people, read the portent." Hector looked fiercely at him and said, "Polydamas, I like not of your reading. You can find a better saying than this if you will. If, however, you have spoken in good earnest, then indeed has heaven robbed you of your reason. You would have me pay no heed to the counsels of Jove, nor to the promises he made me- and he bowed his head in confirmation; you bid me be ruled rather by the flight of wild-fowl. What care I whether they fly towards dawn or dark, and whether they be on my right hand or on my left? Let us put our trust rather in the counsel of great Jove, king of mortals and immortals. There is one omen, and one only- that a man should fight for his country. Why are you so fearful? Though we be all of us slain at the ships of the Argives you are not likely to be killed yourself, for you are not steadfast nor courageous. If you will. not fight, or would talk others over from doing so, you shall fall forthwith before my spear." With these words he led the way, and the others followed after with a cry that rent the air. Then Jove the lord of thunder sent the blast of a mighty wind from the mountains of Ida, that bore the dust down towards the ships; he thus lulled the Achaeans into security, and gave victory to Hector and to the Trojans, who, trusting to their own might and to the signs he had shown them, essayed to break through the great wall of the Achaeans. They tore down the breastworks from the walls, and overthrew the battlements; they upheaved the buttresses, which the Achaeans had set in front of the wall in order to support it; when they had pulled these down they made sure of breaking through the wall, but the Danaans still showed no sign of giving ground; they still fenced the battlements with their shields of ox-hide, and hurled their missiles down upon the foe as soon as any came below the wall. The two Ajaxes went about everywhere on the walls cheering on the Achaeans, giving fair words to some while they spoke sharply to any one whom they saw to be remiss. "My friends," they cried, "Argives one and all- good bad and indifferent, for there was never fight yet, in which all were of equal prowess- there is now work enough, as you very well know, for all of you. See that you none of you turn in flight towards the ships, daunted by the shouting of the foe, but press forward and keep one another in heart, if it may so be that Olympian Jove the lord of lightning will vouchsafe us to repel our foes, and drive them back towards the city." Thus did the two go about shouting and cheering the Achaeans on. As the flakes that fall thick upon a winter's day, when Jove is minded to snow and to display these his arrows to mankind- he lulls the wind to rest, and snows hour after hour till he has buried the tops of the high mountains, the headlands that jut into the sea, the grassy plains, and the tilled fields of men; the snow lies deep upon the forelands, and havens of the grey sea, but the waves as they come rolling in stay it that it can come no further, though all else is wrapped as with a mantle so heavy are the heavens with snow- even thus thickly did the stones fall on one side and on the other, some thrown at the Trojans, and some by the Trojans at the Achaeans; and the whole wall was in an uproar. Still the Trojans and brave Hector would not yet have broken down the gates and the great bar, had not Jove turned his son Sarpedon against the Argives as a lion against a herd of horned cattle. Before him he held his shield of hammered bronze, that the smith had beaten so fair and round, and had lined with ox hides which he had made fast with rivets of gold all round the shield; this he held in front of him, and brandishing his two spears came on like some lion of the wilderness, who has been long famished for want of meat and will dare break even into a well-fenced homestead to try and get at the sheep. He may find the shepherds keeping watch over their flocks with dogs and spears, but he is in no mind to be driven from the fold till he has had a try for it; he will either spring on a sheep and carry it off, or be hit by a spear from strong hand- even so was Sarpedon fain to attack the wall and break down its battlements. Then he said to Glaucus son of Hippolochus, "Glaucus, why in Lycia do we receive especial honour as regards our place at table? Why are the choicest portions served us and our cups kept brimming, and why do men look up to us as though we were gods? Moreover we hold a large estate by the banks of the river Xanthus, fair with orchard lawns and wheat-growing land; it becomes us, therefore, to take our stand at the head of all the Lycians and bear the brunt of the fight, that one may say to another, Our princes in Lycia eat the fat of the land and drink best of wine, but they are fine fellows; they fight well and are ever at the front in battle.' My good friend, if, when we were once out of this fight, we could escape old age and death thenceforward and for ever, I should neither press forward myself nor bid you do so, but death in ten thousand shapes hangs ever over our heads, and no man can elude him; therefore let us go forward and either win glory for ourselves, or yield it to another." Glaucus heeded his saying, and the pair forthwith led on the host of Lycians. Menestheus son of Peteos was dismayed when he saw them, for it was against his part of the wall that they came- bringing destruction with them; he looked along the wall for some chieftain to support his comrades and saw the two Ajaxes, men ever eager for the fray, and Teucer, who had just come from his tent, standing near them; but he could not make his voice heard by shouting to them, so great an uproar was there from crashing shields and helmets and the battering of gates with a din which reached the skies. For all the gates had been closed, and the Trojans were hammering at them to try and break their way through them. Menestheus, therefore, sent Thootes with a message to Ajax. "Run, good Thootes," said and call Ajax, or better still bid both come, for it will be all over with us here directly; the leaders of the Lycians are upon us, men who have ever fought desperately heretofore. But if the have too much on their hands to let them come, at any rate let Ajax son of Telamon do so, and let Teucer the famous bowman come with him." The messenger did as he was told, and set off running along the wall of the Achaeans. When he reached the Ajaxes he said to them, "Sirs, princes of the Argives, the son of noble Peteos bids you come to him for a while and help him. You had better both come if you can, or it will be all over with him directly; the leaders of the Lycians are upon him, men who have ever fought desperately heretofore; if you have too much on your hands to let both come, at any rate let Ajax son of Telamon do so, and let Teucer the famous bowman come with him." Great Ajax, son of Telamon, heeded the message, and at once spoke to the son of Oileus. "Ajax," said he, "do you two, yourself and brave Lycomedes, stay here and keep the Danaans in heart to fight their hardest. I will go over yonder, and bear my part in the fray, but I will come back here at once as soon as I have given them the help they need." With this, Ajax son of Telamon set off, and Teucer his brother by the same father went also, with Pandion to carry Teucer's bow. They went along inside the wall, and when they came to the tower where Menestheus was (and hard pressed indeed did they find him) the brave captains and leaders of the Lycians were storming the battlements as it were a thick dark cloud, fighting in close quarters, and raising the battle-cry aloud. First, Ajax son of Telamon killed brave Epicles, a comrade of Sarpedon, hitting him with a jagged stone that lay by the battlements at the very top of the wall. As men now are, even one who is in the bloom of youth could hardly lift it with his two hands, but Ajax raised it high aloft and flung it down, smashing Epicles' four-crested helmet so that the bones of his head were crushed to pieces, and he fell from the high wall as though he were diving, with no more life left in him. Then Teucer wounded Glaucus the brave son of Hippolochus as he was coming on to attack the wall. He saw his shoulder bare and aimed an arrow at it, which made Glaucus leave off fighting. Thereon he sprang covertly down for fear some of the Achaeans might see that he was wounded and taunt him. Sarpedon was stung with grief when he saw Glaucus leave him, still he did not leave off fighting, but aimed his spear at Alcmaon the son of Thestor and hit him. He drew his spear back again Alcmaon came down headlong after it with his bronzed armour rattling round him. Then Sarpedon seized the battlement in his strong hands, and tugged at it till it an gave way together, and a breach was made through which many might pass. Ajax and Teucer then both of them attacked him. Teucer hit him with an arrow on the band that bore the shield which covered his body, but Jove saved his son from destruction that he might not fall by the ships' sterns. Meanwhile Ajax sprang on him and pierced his shield, but the spear did not go clean through, though it hustled him back that he could come on no further. He therefore retired a little space from the battlement, yet without losing all his ground, for he still thought to cover himself with glory. Then he turned round and shouted to the brave Lycians saying, "Lycians, why do you thus fail me? For all my prowess I cannot break through the wall and open a way to the ships single-handed. Come close on behind me, for the more there are of us the better." The Lycians, shamed by his rebuke, pressed closer round him who was their counsellor their king. The Argives on their part got their men in fighting order within the wall, and there was a deadly struggle between them. The Lycians could not break through the wall and force their way to the ships, nor could the Danaans drive the Lycians from the wall now that they had once reached it. As two men, measuring-rods in hand, quarrel about their boundaries in a field that they own in common, and stickle for their rights though they be but in a mere strip, even so did the battlements now serve as a bone of contention, and they beat one another's round shields for their possession. Many a man's body was wounded with the pitiless bronze, as he turned round and bared his back to the foe, and many were struck clean through their shields; the wall and battlements were everywhere deluged with the blood alike of Trojans and of Achaeans. But even so the Trojans could not rout the Achaeans, who still held on; and as some honest hard-working woman weighs wool in her balance and sees that the scales be true, for she would gain some pitiful earnings for her little ones, even so was the fight balanced evenly between them till the time came when Jove gave the greater glory to Hector son of Priam, who was first to spring towards the wall of the Achaeans. As he did so, he cried aloud to the Trojans, "Up, Trojans, break the wall of the Argives, and fling fire upon their ships." Thus did he hound them on, and in one body they rushed straight at the wall as he had bidden them, and scaled the battlements with sharp spears in their hands. Hector laid hold of a stone that lay just outside the gates and was thick at one end but pointed at the other; two of the best men in a town, as men now are, could hardly raise it from the ground and put it on to a waggon, but Hector lifted it quite easily by himself, for the son of scheming Saturn made it light for him. As a shepherd picks up a ram's fleece with one hand and finds it no burden, so easily did Hector lift the great stone and drive it right at the doors that closed the gates so strong and so firmly set. These doors were double and high, and were kept closed by two cross-bars to which there was but one key. When he had got close up to them, Hector strode towards them that his blow might gain in force and struck them in the middle, leaning his whole weight against them. He broke both hinges, and the stone fell inside by reason of its great weight. The portals re-echoed with the sound, the bars held no longer, and the doors flew open, one one way, and the other the other, through the force of the blow. Then brave Hector leaped inside with a face as dark as that of flying night. The gleaming bronze flashed fiercely about his body and he had tow spears in his hand. None but a god could have withstood him as he flung himself into the gateway, and his eyes glared like fire. Then he turned round towards the Trojans and called on them to scale the wall, and they did as he bade them- some of them at once climbing over the wall, while others passed through the gates. The Danaans then fled panic-stricken towards their ships, and all was uproar and confusion. ---------------------------------------------------------------------- BOOK XIII Now when Jove had thus brought Hector and the Trojans to the ships, he left them to their never-ending toil, and turned his keen eyes away, looking elsewhither towards the horse-breeders of Thrace, the Mysians, fighters at close quarters, the noble Hippemolgi, who live on milk, and the Abians, justest of mankind. He no longer turned so much as a glance towards Troy, for he did not think that any of the immortals would go and help either Trojans or Danaans. But King Neptune had kept no blind look-out; he had been looking admiringly on the battle from his seat on the topmost crests of wooded Samothrace, whence he could see all Ida, with the city of Priam and the ships of the Achaeans. He had come from under the sea and taken his place here, for he pitied the Achaeans who were being overcome by the Trojans; and he was furiously angry with Jove. Presently he came down from his post on the mountain top, and as he strode swiftly onwards the high hills and the forest quaked beneath the tread of his immortal feet. Three strides he took, and with the fourth he reached his goal- Aegae, where is his glittering golden palace, imperishable, in the depths of the sea. When he got there, he yoked his fleet brazen-footed steeds with their manes of gold all flying in the wind; he clothed himself in raiment of gold, grasped his gold whip, and took his stand upon his chariot. As he went his way over the waves the sea-monsters left their lairs, for they knew their lord, and came gambolling round him from every quarter of the deep, while the sea in her gladness opened a path before his chariot. So lightly did the horses fly that the bronze axle of the car was not even wet beneath it; and thus his bounding steeds took him to the ships of the Achaeans. Now there is a certain huge cavern in the depths of the sea midway between Tenedos and rocky Imbrus; here Neptune lord of the earthquake stayed his horses, unyoked them, and set before them their ambrosial forage. He hobbled their feet with hobbles of gold which none could either unloose or break, so that they might stay there in that place until their lord should return. This done he went his way to the host of the Achaeans. Now the Trojans followed Hector son of Priam in close array like a storm-cloud or flame of fire, fighting with might and main and raising the cry battle; for they deemed that they should take the ships of the Achaeans and kill all their chiefest heroes then and there. Meanwhile earth-encircling Neptune lord of the earthquake cheered on the Argives, for he had come up out of the sea and had assumed the form and voice of Calchas. First he spoke to the two Ajaxes, who were doing their best already, and said, "Ajaxes, you two can be the saving of the Achaeans if you will put out all your strength and not let yourselves be daunted. I am not afraid that the Trojans, who have got over the wall in force, will be victorious in any other part, for the Achaeans can hold all of them in check, but I much fear that some evil will befall us here where furious Hector, who boasts himself the son of great Jove himself, is leading them on like a pillar of flame. May some god, then, put it into your hearts to make a firm stand here, and to incite others to do the like. In this case you will drive him from the ships even though he be inspired by Jove himself." As he spoke the earth-encircling lord of the earthquake struck both of them with his sceptre and filled their hearts with daring. He made their legs light and active, as also their hands and their feet. Then, as the soaring falcon poises on the wing high above some sheer rock, and presently swoops down to chase some bird over the plain, even so did Neptune lord of the earthquake wing his flight into the air and leave them. Of the two, swift Ajax son of Oileus was the first to know who it was that had been speaking with them, and said to Ajax son of Telamon, "Ajax, this is one of the gods that dwell on Olympus, who in the likeness of the prophet is bidding us fight hard by our ships. It was not Calchas the seer and diviner of omens; I knew him at once by his feet and knees as he turned away, for the gods are soon recognised. Moreover I feel the lust of battle burn more fiercely within me, while my hands and my feet under me are more eager for the fray." And Ajax son of Telamon answered, "I too feel my hands grasp my spear more firmly; my strength is greater, and my feet more nimble; I long, moreover, to meet furious Hector son of Priam, even in single combat." Thus did they converse, exulting in the hunger after battle with which the god had filled them. Meanwhile the earth-encircler roused the Achaeans, who were resting in the rear by the ships overcome at once by hard fighting and by grief at seeing that the Trojans had got over the wall in force. Tears began falling from their eyes as they beheld them, for they made sure that they should not escape destruction; but the lord of the earthquake passed lightly about among them and urged their battalions to the front. First he went up to Teucer and Leitus, the hero Peneleos, and Thoas and Deipyrus; Meriones also and Antilochus, valiant warriors; all did he exhort. "Shame on you young Argives," he cried, "it was on your prowess I relied for the saving of our ships; if you fight not with might and main, this very day will see us overcome by the Trojans. Of a truth my eyes behold a great and terrible portent which I had never thought to see- the Trojans at our ships- they, who were heretofore like panic-stricken hinds, the prey of jackals and wolves in a forest, with no strength but in flight for they cannot defend themselves. Hitherto the Trojans dared not for one moment face the attack of the Achaeans, but now they have sallied far from their city and are fighting at our very ships through the cowardice of our leader and the disaffection of the people themselves, who in their discontent care not to fight in defence of the ships but are being slaughtered near them. True, King Agamemnon son of Atreus is the cause of our disaster by having insulted the son of Peleus, still this is no reason why we should leave off fighting. Let us be quick to heal, for the hearts of the brave heal quickly. You do ill to be thus remiss, you, who are the finest soldiers in our whole army. I blame no man for keeping out of battle if he is a weakling, but I am indignant with such men as you are. My good friends, matters will soon become even worse through this slackness; think, each one of you, of his own honour and credit, for the hazard of the fight is extreme. Great Hector is now fighting at our ships; he has broken through the gates and the strong bolt that held them." Thus did the earth-encircler address the Achaeans and urge them on. Thereon round the two Ajaxes there gathered strong bands of men, of whom not even Mars nor Minerva, marshaller of hosts could make light if they went among them, for they were the picked men of all those who were now awaiting the onset of Hector and the Trojans. They made a living fence, spear to spear, shield to shield, buckler to buckler, helmet to helmet, and man to man. The horse-hair crests on their gleaming helmets touched one another as they nodded forward, so closely seffied were they; the spears they brandished in their strong hands were interlaced, and their hearts were set on battle. The Trojans advanced in a dense body, with Hector at their head pressing right on as a rock that comes thundering down the side of some mountain from whose brow the winter torrents have torn it; the foundations of the dull thing have been loosened by floods of rain, and as it bounds headlong on its way it sets the whole forest in an uproar; it swerves neither to right nor left till it reaches level ground, but then for all its fury it can go no further- even so easily did Hector for a while seem as though he would career through the tents and ships of the Achaeans till he had reached the sea in his murderous course; but the closely serried battalions stayed him when he reached them, for the sons of the Achaeans thrust at him with swords and spears pointed at both ends, and drove him from them so that he staggered and gave ground; thereon he shouted to the Trojans, "Trojans, Lycians, and Dardanians, fighters in close combat, stand firm: the Achaeans have set themselves as a wall against me, but they will not check me for long; they will give ground before me if the mightiest of the gods, the thundering spouse of Juno, has indeed inspired my onset." With these words he put heart and soul into them all. Deiphobus son of Priam went about among them intent on deeds of daring with his round shield before him, under cover of which he strode quickly forward. Meriones took aim at him with a spear, nor did he fail to hit the broad orb of ox-hide; but he was far from piercing it for the spear broke in two pieces long ere he could do so; moreover Deiphobus had seen it coming and had held his shield well away from him. Meriones drew back under cover of his comrades, angry alike at having failed to vanquish Deiphobus, and having broken his spear. He turned therefore towards the ships and tents to fetch a spear which he had left behind in his tent. The others continued fighting, and the cry of battle rose up into the heavens. Teucer son of Telamon was the first to kill his man, to wit, the warrior Imbrius son of Mentor rich in horses. Until the Achaeans came he had lived in Pedaeum, and had married Medesicaste a bastard daughter of Priam; but on the arrival of the Danaan fleet he had gone back to Ilius, and was a great man among the Trojans, dwelling near Priam himself, who gave him like honour with his own sons. The son of Telamon now struck him under the ear with a spear which he then drew back again, and Imbrius fell headlong as an ash-tree when it is felled on the crest of some high mountain beacon, and its delicate green foliage comes toppling down to the ground. Thus did he fall with his bronze-dight armour ringing harshly round him, and Teucer sprang forward with intent to strip him of his armour; but as he was doing so, Hector took aim at him with a spear. Teucer saw the spear coming and swerved aside, whereon it hit Amphimachus, son of Cteatus son of Actor, in the chest as he was coming into battle, and his armour rang rattling round him as he fell heavily to the ground. Hector sprang forward to take Amphimachus's helmet from off his temples, and in a moment Ajax threw a spear at him, but did not wound him, for he was encased all over in his terrible armour; nevertheless the spear struck the boss of his shield with such force as to drive him back from the two corpses, which the Achaeans then drew off. Stichius and Menestheus, captains of the Athenians, bore away Amphimachus to the host of the Achaeans, while the two brave and impetuous Ajaxes did the like by Imbrius. As two lions snatch a goat from the hounds that have it in their fangs, and bear it through thick brushwood high above the ground in their jaws, thus did the Ajaxes bear aloft the body of Imbrius, and strip it of its armour. Then the son of Oileus severed the head from the neck in revenge for the death of Amphimachus, and sent it whirling over the crowd as though it had been a ball, till fell in the dust at Hector's feet. Neptune was exceedingly angry that his grandson Amphimachus should have fallen; he therefore went to the tents and ships of the Achaeans to urge the Danaans still further, and to devise evil for the Trojans. Idomeneus met him, as he was taking leave of a comrade, who had just come to him from the fight, wounded in the knee. His fellow-soldiers bore him off the field, and Idomeneus having given orders to the physicians went on to his tent, for he was still thirsting for battle. Neptune spoke in the likeness and with the voice of Thoas son of Andraemon who ruled the Aetolians of all Pleuron and high Calydon, and was honoured among his people as though he were a god. "Idomeneus," said he, "lawgiver to the Cretans, what has now become of the threats with which the sons of the Achaeans used to threaten the Trojans?" And Idomeneus chief among the Cretans answered, "Thoas, no one, so far as I know, is in fault, for we can all fight. None are held back neither by fear nor slackness, but it seems to be the of almighty Jove that the Achaeans should perish ingloriously here far from Argos: you, Thoas, have been always staunch, and you keep others in heart if you see any fail in duty; be not then remiss now, but exhort all to do their utmost." To this Neptune lord of the earthquake made answer, "Idomeneus, may he never return from Troy, but remain here for dogs to batten upon, who is this day wilfully slack in fighting. Get your armour and go, we must make all haste together if we may be of any use, though we are only two. Even cowards gain courage from companionship, and we two can hold our own with the bravest." Therewith the god went back into the thick of the fight, and Idomeneus when he had reached his tent donned his armour, grasped his two spears, and sallied forth. As the lightning which the son of Saturn brandishes from bright Olympus when he would show a sign to mortals, and its gleam flashes far and wide- even so did his armour gleam about him as he ran. Meriones his sturdy squire met him while he was still near his tent (for he was going to fetch his spear) and Idomeneus said "Meriones, fleet son of Molus, best of comrades, why have you left the field? Are you wounded, and is the point of the weapon hurting you? or have you been sent to fetch me? I want no fetching; I had far rather fight than stay in my tent." "Idomeneus," answered Meriones, "I come for a spear, if I can find one in my tent; I have broken the one I had, in throwing it at the shield of Deiphobus." And Idomeneus captain of the Cretans answered, "You will find one spear, or twenty if you so please, standing up against the end wall of my tent. I have taken them from Trojans whom I have killed, for I am not one to keep my enemy at arm's length; therefore I have spears, bossed shields, helmets, and burnished corslets." Then Meriones said, "I too in my tent and at my ship have spoils taken from the Trojans, but they are not at hand. I have been at all times valorous, and wherever there has been hard fighting have held my own among the foremost. There may be those among the Achaeans who do not know how I fight, but you know it well enough yourself." Idomeneus answered, "I know you for a brave man: you need not tell me. If the best men at the ships were being chosen to go on an ambush- and there is nothing like this for showing what a man is made of; it comes out then who is cowardly and who brave; the coward will change colour at every touch and turn; he is full of fears, and keeps shifting his weight first on one knee and then on the other; his heart beats fast as he thinks of death, and one can hear the chattering of his teeth; whereas the brave man will not change colour nor be on finding himself in ambush, but is all the time longing to go into action- if the best men were being chosen for such a service, no one could make light of your courage nor feats of arms. If you were struck by a dart or smitten in close combat, it would not be from behind, in your neck nor back, but the weapon would hit you in the chest or belly as you were pressing forward to a place in the front ranks. But let us no longer stay here talking like children, lest we be ill spoken of; go, fetch your spear from the tent at once." On this Meriones, peer of Mars, went to the tent and got himself a spear of bronze. He then followed after Idomeneus, big with great deeds of valour. As when baneful Mars sallies forth to battle, and his son Panic so strong and dauntless goes with him, to strike terror even into the heart of a hero- the pair have gone from Thrace to arm themselves among the Ephyri or the brave Phlegyans, but they will not listen to both the contending hosts, and will give victory to one side or to the other- even so did Meriones and Idomeneus, captains of men, go out to battle clad in their bronze armour. Meriones was first to speak. "Son of Deucalion," said he, "where would you have us begin fighting? On the right wing of the host, in the centre, or on the left wing, where I take it the Achaeans will be weakest?" Idomeneus answered, "There are others to defend the centre- the two Ajaxes and Teucer, who is the finest archer of all the Achaeans, and is good also in a hand-to-hand fight. These will give Hector son of Priam enough to do; fight as he may, he will find it hard to vanquish their indomitable fury, and fire the ships, unless the son of Saturn fling a firebrand upon them with his own hand. Great Ajax son of Telamon will yield to no man who is in mortal mould and eats the grain of Ceres, if bronze and great stones can overthrow him. He would not yield even to Achilles in hand-to-hand fight, and in fleetness of foot there is none to beat him; let us turn therefore towards the left wing, that we may know forthwith whether we are to give glory to some other, or he to us." Meriones, peer of fleet Mars, then led the way till they came to the part of the host which Idomeneus had named. Now when the Trojans saw Idomeneus coming on like a flame of fire, him and his squire clad in their richly wrought armour, they shouted and made towards him all in a body, and a furious hand-to-hand fight raged under the ships' sterns. Fierce as the shrill winds that whistle upon a day when dust lies deep on the roads, and the gusts raise it into a thick cloud- even such was the fury of the combat, and might and main did they hack at each other with spear and sword throughout the host. The field bristled with the long and deadly spears which they bore. Dazzling was the sheen of their gleaming helmets, their fresh-burnished breastplates, and glittering shields as they joined battle with one another. Iron indeed must be his courage who could take pleasure in the sight of such a turmoil, and look on it without being dismayed. Thus did the two mighty sons of Saturn devise evil for mortal heroes. Jove was minded to give victory to the Trojans and to Hector, so as to do honour to fleet Achilles, nevertheless he did not mean to utterly overthrow the Achaean host before Ilius, and only wanted to glorify Thetis and her valiant son. Neptune on the other hand went about among the Argives to incite them, having come up from the grey sea in secret, for he was grieved at seeing them vanquished by the Trojans, and was furiously angry with Jove. Both were of the same race and country, but Jove was elder born and knew more, therefore Neptune feared to defend the Argives openly, but in the likeness of man, he kept on encouraging them throughout their host. Thus, then, did these two devise a knot of war and battle, that none could unloose or break, and set both sides tugging at it, to the failing of men's knees beneath them. And now Idomeneus, though his hair was already flecked with grey, called loud on the Danaans and spread panic among the Trojans as he leaped in among them. He slew Othryoneus from Cabesus, a sojourner, who had but lately come to take part in the war. He sought Cassandra the fairest of Priam's daughters in marriage, but offered no gifts of wooing, for he promised a great thing, to wit, that he would drive the sons of the Achaeans willy nilly from Troy; old King Priam had given his consent and promised her to him, whereon he fought on the strength of the promises thus made to him. Idomeneus aimed a spear, and hit him as he came striding on. His cuirass of bronze did not protect him, and the spear stuck in his belly, so that he fell heavily to the ground. Then Idomeneus vaunted over him saying, "Othryoneus, there is no one in the world whom I shall admire more than I do you, if you indeed perform what you have promised Priam son of Dardanus in return for his daughter. We too will make you an offer; we will give you the loveliest daughter of the son of Atreus, and will bring her from Argos for you to marry, if you will sack the goodly city of Ilius in company with ourselves; so come along with me, that we may make a covenant at the ships about the marriage, and we will not be hard upon you about gifts of wooing." With this Idomeneus began dragging him by the foot through the thick of the fight, but Asius came up to protect the body, on foot, in front of his horses which his esquire drove so close behind him that he could feel their 'breath upon his shoulder. He was longing to strike down Idomeneus, but ere he could do so Idomeneus smote him with his spear in the throat under the chin, and the bronze point went clean through it. He fell as an oak, or poplar, or pine which shipwrights have felled for ship's timber upon the mountains with whetted axes- even thus did he lie full length in front of his chariot and horses, grinding his teeth and clutching at the bloodstained just. His charioteer was struck with panic and did not dare turn his horses round and escape: thereupon Antilochus hit him in the middle of his body with a spear; his cuirass of bronze did not protect him, and the spear stuck in his belly. He fell gasping from his chariot and Antilochus great Nestor's son, drove his horses from the Trojans to the Achaeans. Deiphobus then came close up to Idomeneus to avenge Asius, and took aim at him with a spear, but Idomeneus was on the look-out and avoided it, for he was covered by the round shield he always bore- a shield of oxhide and bronze with two arm-rods on the inside. He crouched under cover of this, and the spear flew over him, but the shield rang out as the spear grazed it, and the weapon sped not in vain from the strong hand of Deiphobus, for it struck Hypsenor son of Hippasus, shepherd of his people, in the liver under the midriff, and his limbs failed beneath him. Deiphobus vaunted over him and cried with a loud voice saying, "Of a truth Asius has not fallen unavenied; he will be glad even while passing into the house of Hades, strong warden of the gate, that I have sent some one to escort him." Thus did he vaunt, and the Argives were stung by his saying. Noble Antilochus was more angry than any one, but grief did not make him forget his friend and comrade. He ran up to him, bestrode him, and covered him with his shield; then two of his staunch comrades, Mecisteus son of Echius, and Alastor stooped down, and bore him away groaning heavily to the ships. But Idomeneus ceased not his fury. He kept on striving continually either to enshroud some Trojan in the darkness of death, or himself to fall while warding off the evil day from the Achaeans. Then fell Alcathous son of noble Aesyetes: he was son-in-law to Anchises, having married his eldest daughter Hippodameia who was the darling of her father and mother, and excelled all her generation in beauty, accomplishments, and understanding, wherefore the bravest man in all Troy had taken her to wife- him did Neptune lay low by the hand of Idomeneus, blinding his bright eyes and binding his strong limbs in fetters so that he could neither go back nor to one side, but stood stock still like pillar or lofty tree when Idomeneus struck him with a spear in the middle of his chest. The coat of mail that had hitherto protected his body was now broken, and rang harshly as the spear tore through it. He fell heavily to the ground, and the spear stuck in his heart, which still beat, and made the butt-end of the spear quiver till dread Mars put an end to his life. Idomeneus vaunted over him and cried with a loud voice saying, "Deiphobus, since you are in a mood to vaunt, shall we cry quits now that we have killed three men to your one? Nay, sir, stand in fight with me yourself, that you may learn what manner of Jove-begotten man am I that have come hither. Jove first begot Minos chief ruler in Crete, and Minos in his turn begot a son, noble Deucalion; Deucalion begot me to be a ruler over many men in Crete, and my ships have now brought me hither, to be the bane of yourself, your father, and the Trojans." Thus did he speak, and Deiphobus was in two minds, whether to go back and fetch some other Trojan to help him, or to take up the challenge single-handed. In the end, he deemed it best to go and fetch Aeneas, whom he found standing in the rear, for he had long been aggrieved with Priam because in spite his brave deeds he did not give him his due share of honour. Deiphobus went up to him and said, "Aeneas, prince among the Trojans, if you know any ties of kinship, help me now to defend the body of your sister's husband; come with me to the rescue of Alcathous, who being husband to your sister brought you up when you were a child in his house, and now Idomeneus has slain him." With these words he moved the heart of Aeneas, and he went in pursuit of Idomeneus, big with great deeds of valour; but Idomeneus was not to be thus daunted as though he were a mere child; he held his ground as a wild boar at bay upon the mountains, who abides the coming of a great crowd of men in some lonely place- the bristles stand upright on his back, his eyes flash fire, and he whets his tusks in his eagerness to defend himself against hounds and men- even so did famed Idomeneus hold his ground and budge not at the coming of Aeneas. He cried aloud to his comrades looking towards Ascalaphus, Aphareus, Deipyrus, Meriones, and Antilochus, all of them brave soldiers- "Hither my friends," he cried, "and leave me not single-handed- I go in great fear by fleet Aeneas, who is coming against me, and is a redoubtable dispenser of death battle. Moreover he is in the flower of youth when a man's strength is greatest; if I was of the same age as he is and in my present mind, either he or I should soon bear away the prize of victory On this, all of them as one man stood near him, shield on shoulder. Aeneas on the other side called to his comrades, looking towards Deiphobus, Paris, and Agenor, who were leaders of the Trojans along with himself, and the people followed them as sheep follow the ram when they go down to drink after they have been feeding, and the heart of the shepherd is glad- even so was the heart of Aeneas gladdened when he saw his people follow him. Then they fought furiously in close combat about the body of Alcathous, wielding their long spears; and the bronze armour about their bodies rang fearfully as they took aim at one another in the press of the fight, while the two heroes Aeneas and Idomeneus, peers of Mars, outxied every one in their desire to hack at each other with sword and spear. Aeneas took aim first, but Idomeneus was on the lookout and avoided the spear, so that it sped from Aeneas' strong hand in vain, and fell quivering in the ground. Idomeneus meanwhile smote Oenomaus in the middle of his belly, and broke the plate of his corslet, whereon his bowels came gushing out and he clutched the earth in the palms of his hands as he fell sprawling in the dust. Idomeneus drew his spear out of the body, but could not strip him of the rest of his armour for the rain of darts that were showered upon him: moreover his strength was now beginning to fail him so that he could no longer charge, and could neither spring forward to recover his own weapon nor swerve aside to avoid one that was aimed at him; therefore, though he still defended himself in hand-to-hand fight, his heavy feet could not bear him swiftly out of the battle. Deiphobus aimed a spear at him as he was retreating slowly from the field, for his bitterness against him was as fierce as ever, but again he missed him, and hit Ascalaphus, the son of Mars; the spear went through his shoulder, and he clutched the earth in the palms of his hands as he fell sprawling in the dust. Grim Mars of awful voice did not yet know that his son had fallen, for he was sitting on the summits of Olympus under the golden clouds, by command of Jove, where the other gods were also sitting, forbidden to take part in the battle. Meanwhile men fought furiously about the body. Deiphobus tore the helmet from off his head, but Meriones sprang upon him, and struck him on the arm with a spear so that the visored helmet fell from his hand and came ringing down upon the ground. Thereon Meriones sprang upon him like a vulture, drew the spear from his shoulder, and fell back under cover of his men. Then Polites, own brother of Deiphobus passed his arms around his waist, and bore him away from the battle till he got to his horses that were standing in the rear of the fight with the chariot and their driver. These took him towards the city groaning and in great pain, with the blood flowing from his arm. The others still fought on, and the battle-cry rose to heaven without ceasing. Aeneas sprang on Aphareus son of Caletor, and struck him with a spear in his throat which was turned towards him; his head fell on one side, his helmet and shield came down along with him, and death, life's foe, was shed around him. Antilochus spied his chance, flew forward towards Thoon, and wounded him as he was turning round. He laid open the vein that runs all the way up the back to the neck; he cut this vein clean away throughout its whole course, and Thoon fell in the dust face upwards, stretching out his hands imploringly towards his comrades. Antilochus sprang upon him and stripped the armour from his shoulders, glaring round him fearfully as he did so. The Trojans came about him on every side and struck his broad and gleaming shield, but could not wound his body, for Neptune stood guard over the son of Nestor, though the darts fell thickly round him. He was never clear of the foe, but was always in the thick of the fight; his spear was never idle; he poised and aimed it in every direction, so eager was he to hit some one from a distance or to fight him hand to hand. As he was thus aiming among the crowd, he was seen by Adamas son of Asius, who rushed towards him and struck him with a spear in the middle of his shield, but Neptune made its point without effect, for he grudged him the life of Antilochus. One half, therefore, of the spear stuck fast like a charred stake in Antilochus's shield, while the other lay on the ground. Adamas then sought shelter under cover of his men, but Meriones followed after and hit him with a spear midway between the private parts and the navel, where a wound is particualrly painful to wretched mortals. There did Meriones transfix him, and he writhed convulsively about the spear as some bull whom mountain herdsmen have bound with ropes of withes and are taking away perforce. Even so did he move convulsively for a while, but not for very long, till Meriones came up and drew the spear out of his body, and his eyes were veiled in darkness. Helenus then struck Deipyrus with a great Thracian sword, hitting him on the temple in close combat and tearing the helmet from his head; the helmet fell to the ground, and one of those who were fighting on the Achaean side took charge of it as it rolled at his feet, but the eyes of Deipyrus were closed in the darkness of death. On this Menelaus was grieved, and made menacingly towards Helenus, brandishing his spear; but Helenus drew his bow, and the two attacked one another at one and the same moment, the one with his spear, and the other with his bow and arrow. The son of Priam hit the breastplate of Menelaus's corslet, but the arrow glanced from off it. As black beans or pulse come pattering down on to a threshing-floor from the broad winnowing-shovel, blown by shrill winds and shaken by the shovel- even so did the arrow glance off and recoil from the shield of Menelaus, who in his turn wounded the hand with which Helenus carried his bow; the spear went right through his hand and stuck in the bow itself, so that to his life he retreated under cover of his men, with his hand dragging by his side- for the spear weighed it down till Agenor drew it out and bound the hand carefully up in a woollen sling which his esquire had with him. Pisander then made straight at Menelaus- his evil destiny luring him on to his doom, for he was to fall in fight with you, O Menelaus. When the two were hard by one another the spear of the son of Atreus turned aside and he missed his aim; Pisander then struck the shield of brave Menelaus but could not pierce it, for the shield stayed the spear and broke the shaft; nevertheless he was glad and made sure of victory; forthwith, however, the son of Atreus drew his sword and sprang upon him. Pisander then seized the bronze battle-axe, with its long and polished handle of olive wood that hung by his side under his shield, and the two made at one another. Pisander struck the peak of Menelaus's crested helmet just under the crest itself, and Menelaus hit Pisander as he was coming towards him, on the forehead, just at the rise of his nose; the bones cracked and his two gore-bedrabbled eyes fell by his feet in the dust. He fell backwards to the ground, and Menelaus set his heel upon him, stripped him of his armour, and vaunted over him saying, "Even thus shall you Trojans leave the ships of the Achaeans, proud and insatiate of battle though you be: nor shall you lack any of the disgrace and shame which you have heaped upon myself. Cowardly she-wolves that you are, you feared not the anger of dread Jove, avenger of violated hospitality, who will one day destroy your city; you stole my wedded wife and wickedly carried off much treasure when you were her guest, and now you would fling fire upon our ships, and kill our heroes. A day will come when, rage as you may, you shall be stayed. O father Jove, you, who they say art above all both gods and men in wisdom, and from whom all things that befall us do proceed, how can you thus favour the Trojans- men so proud and overweening, that they are never tired of fighting? All things pall after a while- sleep, love, sweet song, and stately dance- still these are things of which a man would surely have his fill rather than of battle, whereas it is of battle that the Trojans are insatiate." So saying Menelaus stripped the blood-stained armour from the body of Pisander, and handed it over to his men; then he again ranged himself among those who were in the front of the fight. Harpalion son of King Pylaemenes then sprang upon him; he had come to fight at Troy along with his father, but he did not go home again. He struck the middle of Menelaus's shield with his spear but could not pierce it, and to save his life drew back under cover of his men, looking round him on every side lest he should be wounded. But Meriones aimed a bronze-tipped arrow at him as he was leaving the field, and hit him on the right buttock; the arrow pierced the bone through and through, and penetrated the bladder, so he sat down where he was and breathed his last in the arms of his comrades, stretched like a worm upon the ground and watering the earth with the blood that flowed from his wound. The brave Paphlagonians tended him with all due care; they raised him into his chariot, and bore him sadly off to the city of Troy; his father went also with him weeping bitterly, but there was no ransom that could bring his dead son to life again. Paris was deeply grieved by the death of Harpalion, who was his host when he went among the Paphlagonians; he aimed an arrow, therefore, in order to avenge him. Now there was a certain man named Euchenor, son of Polyidus the prophet, a brave man and wealthy, whose home was in Corinth. This Euchenor had set sail for Troy well knowing that it would be the death of him, for his good old father Polyidus had often told him that he must either stay at home and die of a terrible disease, or go with the Achaeans and perish at the hands of the Trojans; he chose, therefore, to avoid incurring the heavy fine the Achaeans would have laid upon him, and at the same time to escape the pain and suffering of disease. Paris now smote him on the jaw under his ear, whereon the life went out of him and he was enshrouded in the darkness of death. Thus then did they fight as it were a flaming fire. But Hector had not yet heard, and did not know that the Argives were making havoc of his men on the left wing of the battle, where the Achaeans ere long would have triumphed over them, so vigorously did Neptune cheer them on and help them. He therefore held on at the point where he had first forced his way through the gates and the wall, after breaking through the serried ranks of Danaan warriors. It was here that the ships of Ajax and Protesilaus were drawn up by the sea-shore; here the wall was at its lowest, and the fight both of man and horse raged most fiercely. The Boeotians and the Ionians with their long tunics, the Locrians, the men of Phthia, and the famous force of the Epeans could hardly stay Hector as he rushed on towards the ships, nor could they drive him from them, for he was as a wall of fire. The chosen men of the Athenians were in the van, led by Menestheus son of Peteos, with whom were also Pheidas, Stichius, and stalwart Bias: Meges son of Phyleus, Amphion, and Dracius commanded the Epeans, while Medon and staunch Podarces led the men of Phthia. Of these, Medon was bastard son to Oileus and brother of Ajax, but he lived in Phylace away from his own country, for he had killed the brother of his stepmother Eriopis, the wife of Oileus; the other, Podarces, was the son of Iphiclus son of Phylacus. These two stood in the van of the Phthians, and defended the ships along with the Boeotians. Ajax son of Oileus never for a moment left the side of Ajax son of Telamon, but as two swart oxen both strain their utmost at the plough which they are drawing in a fallow field, and the sweat steams upwards from about the roots of their horns- nothing but the yoke divides them as they break up the ground till they reach the end of the field- even so did the two Ajaxes stand shoulder to shoulder by one another. Many and brave comrades followed the son of Telamon, to relieve him of his shield when he was overcome with sweat and toil, but the Locrians did not follow so close after the son of Oileus, for they could not hold their own in a hand-to-hand fight. They had no bronze helmets with plumes of horse-hair, neither had they shields nor ashen spears, but they had come to Troy armed with bows, and with slings of twisted wool from which they showered their missiles to break the ranks of the Trojans. The others, therefore, with their heavy armour bore the brunt of the fight with the Trojans and with Hector, while the Locrians shot from behind, under their cover; and thus the Trojans began to lose heart, for the arrows threw them into confusion. The Trojans would now have been driven in sorry plight from the ships and tents back to windy Ilius, had not Polydamas presently said to Hector, "Hector, there is no persuading you to take advice. Because heaven has so richly endowed you with the arts of war, you think that you must therefore excel others in counsel; but you cannot thus claim preeminence in all things. Heaven has made one man an excellent soldier; of another it has made a dancer or a singer and player on the lyre; while yet in another Jove has implanted a wise understanding of which men reap fruit to the saving of many, and he himself knows more about it than any one; therefore I will say what I think will be best. The fight has hemmed you in as with a circle of fire, and even now that the Trojans are within the wall some of them stand aloof in full armour, while others are fighting scattered and outnumbered near the ships. Draw back, therefore, and call your chieftains round you, that we may advise together whether to fall now upon the ships in the hope that heaven may vouchsafe us victory, or to beat a retreat while we can yet safely do so. I greatly fear that the Achaeans will pay us their debt of yesterday in full, for there is one abiding at their ships who is never weary of battle, and who will not hold aloof much longer." Thus spoke Polydamas, and his words pleased Hector well. He sprang in full armour from his chariot and said, "Polydamas, gather the chieftains here; I will go yonder into the fight, but will return at once when I have given them their orders." He then sped onward, towering like a snowy mountain, and with a loud cry flew through the ranks of the Trojans and their allies. When they heard his voice they all hastened to gather round Polydamas the excellent son of Panthous, but Hector kept on among the foremost, looking everywhere to find Deiphobus and prince Helenus, Adamas son of Asius, and Asius son of Hyrtacus; living, indeed, and scatheless he could no longer find them, for the two last were lying by the sterns of the Achaean ships, slain by the Argives, while the others had been also stricken and wounded by them; but upon the left wing of the dread battle he found Alexandrus, husband of lovely Helen, cheering his men and urging them on to fight. He went up to him and upbraided him. "Paris," said he, "evil-hearted Paris, fair to see but woman-mad and false of tongue, where are Deiphobus and King Helenus? Where are Adamas son of Asius, and Asius son of Hyrtacus? Where too is Othryoneus? Ilius is undone and will now surely fall!" Alexandrus answered, "Hector, why find fault when there is no one to find fault with? I should hold aloof from battle on any day rather than this, for my mother bore me with nothing of the coward about me. From the moment when you set our men fighting about the ships we have been staying here and doing battle with the Danaans. Our comrades about whom you ask me are dead; Deiphobus and King Helenus alone have left the field, wounded both of them in the hand, but the son of Saturn saved them alive. Now, therefore, lead on where you would have us go, and we will follow with right goodwill; you shall not find us fail you in so far as our strength holds out, but no man can do more than in him lies, no matter how willing he may be." With these words he satisfied his brother, and the two went towards the part of the battle where the fight was thickest, about Cebriones, brave Polydamas, Phalces, Orthaeus, godlike Polyphetes, Palmys, Ascanius, and Morys son of Hippotion, who had come from fertile Ascania on the preceding day to relieve other troops. Then Jove urged them on to fight. They flew forth like the blasts of some fierce wind that strike earth in the van of a thunderstorm- they buffet the salt sea into an uproar; many and mighty are the great waves that come crashing in one after the other upon the shore with their arching heads all crested with foam- even so did rank behind rank of Trojans arrayed in gleaming armour follow their leaders onward. The way was led by Hector son of Priam, peer of murderous Mars, with his round shield before him- his shield of ox-hides covered with plates of bronze- and his gleaming helmet upon his temples. He kept stepping forward under cover of his shield in every direction, making trial of the ranks to see if they would give way be him, but he could not daunt the courage of the Achaeans. Ajax was the first to stride out and challenge him. "Sir," he cried, "draw near; why do you think thus vainly to dismay the Argives? We Achaeans are excellent soldiers, but the scourge of Jove has fallen heavily upon us. Your heart, forsooth, is set on destroying our ships, but we too have bands that can keep you at bay, and your own fair town shall be sooner taken and sacked by ourselves. The time is near when you shall pray Jove and all the gods in your flight, that your steeds may be swifter than hawks as they raise the dust on the plain and bear you back to your city." As he was thus speaking a bird flew by upon his right hand, and the host of the Achaeans shouted, for they took heart at the omen. But Hector answered, "Ajax, braggart and false of tongue, would that I were as sure of being son for evermore to aegis-bearing Jove, with Queen Juno for my mother, and of being held in like honour with Minerva and Apollo, as I am that this day is big with the destruction of the Achaeans; and you shall fall among them if you dare abide my spear; it shall rend your fair body and bid you glut our hounds and birds of prey with your fat and your flesh, as you fall by the ships of the Achaeans." With these words he led the way and the others followed after with a cry that rent the air, while the host shouted behind them. The Argives on their part raised a shout likewise, nor did they forget their prowess, but stood firm against the onslaught of the Trojan chieftains, and the cry from both the hosts rose up to heaven and to the brightness of Jove's presence. ---------------------------------------------------------------------- BOOK XIV Nestor was sitting over his wine, but the cry of battle did not escape him, and he said to the son of Aesculapius, "What, noble Machaon, is the meaning of all this? The shouts of men fighting by our ships grow stronger and stronger; stay here, therefore, and sit over your wine, while fair Hecamede heats you a bath and washes the clotted blood from off you. I will go at once to the look-out station and see what it is all about." As he spoke he took up the shield of his son Thrasymedes that was lying in his tent, all gleaming with bronze, for Thrasymedes had taken his father's shield; he grasped his redoubtable bronze-shod spear, and as soon as he was outside saw the disastrous rout of the Achaeans who, now that their wall was overthrown, were flying pell-mell before the Trojans. As when there is a heavy swell upon the sea, but the waves are dumb- they keep their eyes on the watch for the quarter whence the fierce winds may spring upon them, but they stay where they are and set neither this way nor that, till some particular wind sweeps down from heaven to determine them- even so did the old man ponder whether to make for the crowd of Danaans, or go in search of Agamemnon. In the end he deemed it best to go to the son of Atreus; but meanwhile the hosts were fighting and killing one another, and the hard bronze rattled on their bodies, as they thrust at one another with their swords and spears. The wounded kings, the son of Tydeus, Ulysses, and Agamemnon son of Atreus, fell in Nestor as they were coming up from their ships- for theirs were drawn up some way from where the fighting was going on, being on the shore itself inasmuch as they had been beached first, while the wall had been built behind the hindermost. The stretch of the shore, wide though it was, did not afford room for all the ships, and the host was cramped for space, therefore they had placed the ships in rows one behind the other, and had filled the whole opening of the bay between the two points that formed it. The kings, leaning on their spears, were coming out to survey the fight, being in great anxiety, and when old Nestor met them they were filled with dismay. Then King Agamemnon said to him, "Nestor son of Neleus, honour to the Achaean name, why have you left the battle to come hither? I fear that what dread Hector said will come true, when he vaunted among the Trojans saying that he would not return to Ilius till he had fired our ships and killed us; this is what he said, and now it is all coming true. Alas! others of the Achaeans, like Achilles, are in anger with me that they refuse to fight by the sterns of our ships." Then Nestor knight of Gerene answered, "It is indeed as you say; it is all coming true at this moment, and even Jove who thunders from on high cannot prevent it. Fallen is the wall on which we relied as an impregnable bulwark both for us and our fleet. The Trojans are fighting stubbornly and without ceasing at the ships; look where you may you cannot see from what quarter the rout of the Achaeans is coming; they are being killed in a confused mass and the battle-cry ascends to heaven; let us think, if counsel can be of any use, what we had better do; but I do not advise our going into battle ourselves, for a man cannot fight when he is wounded." And King Agamemnon answered, "Nestor, if the Trojans are indeed fighting at the rear of our ships, and neither the wall nor the trench has served us- over which the Danaans toiled so hard, and which they deemed would be an impregnable bulwark both for us and our fleet- I see it must be the will of Jove that the Achaeans should perish ingloriously here, far from Argos. I knew when Jove was willing to defend us, and I know now that he is raising the Trojans to like honour with the gods, while us, on the other hand, he bas bound hand and foot. Now, therefore, let us all do as I say; let us bring down the ships that are on the beach and draw them into the water; let us make them fast to their mooring-stones a little way out, against the fall of night- if even by night the Trojans will desist from fighting; we may then draw down the rest of the fleet. There is nothing wrong in flying ruin even by night. It is better for a man that he should fly and be saved than be caught and killed." Ulysses looked fiercely at him and said, "Son of Atreus, what are you talking about? Wretch, you should have commanded some other and baser army, and not been ruler over us to whom Jove has allotted a life of hard fighting from youth to old age, till we every one of us perish. Is it thus that you would quit the city of Troy, to win which we have suffered so much hardship? Hold your peace, lest some other of the Achaeans hear you say what no man who knows how to give good counsel, no king over so great a host as that of the Argives should ever have let fall from his lips. I despise your judgement utterly for what you have been saying. Would you, then, have us draw down our ships into the water while the battle is raging, and thus play further into the hands of the conquering Trojans? It would be ruin; the Achaeans will not go on fighting when they see the ships being drawn into the water, but will cease attacking and keep turning their eyes towards them; your counsel, therefore, Sir captain, would be our destruction." Agamemnon answered, "Ulysses, your rebuke has stung me to the heart. I am not, however, ordering the Achaeans to draw their ships into the sea whether they will or no. Some one, it may be, old or young, can offer us better counsel which I shall rejoice to hear." Then said Diomed, "Such an one is at hand; he is not far to seek, if you will listen to me and not resent my speaking though I am younger than any of you. I am by lineage son to a noble sire, Tydeus, who lies buried at Thebes. For Portheus had three noble sons, two of whom, Agrius and Melas, abode in Pleuron and rocky Calydon. The third was the knight Oeneus, my father's father, and he was the most valiant of them all. Oeeneus remained in his own country, but my father (as Jove and the other gods ordained it) migrated to Argos. He married into the family of Adrastus, and his house was one of great abundance, for he had large estates of rich corn-growing land, with much orchard ground as well, and he had many sheep; moreover he excelled all the Argives in the use of the spear. You must yourselves have heard whether these things are true or no; therefore when I say well despise not my words as though I were a coward or of ignoble birth. I say, then, let us go to the fight as we needs must, wounded though we be. When there, we may keep out of the battle and beyond the range of the spears lest we get fresh wounds in addition to what we have already, but we can spur on others, who have been indulging their spleen and holding aloof from battle hitherto." Thus did he speak; whereon they did even as he had said and set out, King Agamemnon leading the way. Meanwhile Neptune had kept no blind look-out, and came up to them in the semblance of an old man. He took Agamemnon's right hand in his own and said, "Son of Atreus, I take it Achilles is glad now that he sees the Achaeans routed and slain, for he is utterly without remorse- may he come to a bad end and heaven confound him. As for yourself, the blessed gods are not yet so bitterly angry with you but that the princes and counsellors of the Trojans shall again raise the dust upon the plain, and you shall see them flying from the ships and tents towards their city." With this he raised a mighty cry of battle, and sped forward to the plain. The voice that came from his deep chest was as that of nine or ten thousand men when they are shouting in the thick of a fight, and it put fresh courage into the hearts of the Achaeans to wage war and do battle without ceasing. Juno of the golden throne looked down as she stood upon a peak of Olympus and her heart was gladdened at the sight of him who was at once her brother and her brother-in-law, hurrying hither and thither amid the fighting. Then she turned her eyes to Jove as he sat on the topmost crests of many-fountained Ida, and loathed him. She set herself to think how she might hoodwink him, and in the end she deemed that it would be best for her to go to Ida and array herself in rich attire, in the hope that Jove might become enamoured of her, and wish to embrace her. While he was thus engaged a sweet and careless sleep might be made to steal over his eyes and senses. She went, therefore, to the room which her son Vulcan had made her, and the doors of which he had cunningly fastened by means of a secret key so that no other god could open them. Here she entered and closed the doors behind her. She cleansed all the dirt from her fair body with ambrosia, then she anointed herself with olive oil, ambrosial, very soft, and scented specially for herself- if it were so much as shaken in the bronze-floored house of Jove, the scent pervaded the universe of heaven and earth. With this she anointed her delicate skin, and then she plaited the fair ambrosial locks that flowed in a stream of golden tresses from her immortal head. She put on the wondrous robe which Minerva had worked for her with consummate art, and had embroidered with manifold devices; she fastened it about her bosom with golden clasps, and she girded herself with a girdle that had a hundred tassels: then she fastened her earrings, three brilliant pendants that glistened most beautifully, through the pierced lobes of her ears, and threw a lovely new veil over her head. She bound her sandals on to her feet, and when she had arrayed herself perfectly to her satisfaction, she left her room and called Venus to come aside and speak to her. "My dear child," said she, "will you do what I am going to ask of you, or will refuse me because you are angry at my being on the Danaan side, while you are on the Trojan?" Jove's daughter Venus answered, "Juno, august queen of goddesses, daughter of mighty Saturn, say what you want, and I will do it for at once, if I can, and if it can be done at all." Then Juno told her a lying tale and said, "I want you to endow me with some of those fascinating charms, the spells of which bring all things mortal and immortal to your feet. I am going to the world's end to visit Oceanus (from whom all we gods proceed) and mother Tethys: they received me in their house, took care of me, and brought me up, having taken me over from Rhaea when Jove imprisoned great Saturn in the depths that are under earth and sea. I must go and see them that I may make peace between them; they have been quarrelling, and are so angry that they have not slept with one another this long while; if I can bring them round and restore them to one another's embraces, they will be grateful to me and love me for ever afterwards." Thereon laughter-loving Venus said, "I cannot and must not refuse you, for you sleep in the arms of Jove who is our king." As she spoke she loosed from her bosom the curiously embroidered girdle into which all her charms had been wrought- love, desire, and that sweet flattery which steals the judgement even of the most prudent. She gave the girdle to Juno and said, "Take this girdle wherein all my charms reside and lay it in your bosom. If you will wear it I promise you that your errand, be it what it may, will not be bootless." When she heard this Juno smiled, and still smiling she laid the girdle in her bosom. Venus now went back into the house of Jove, while Juno darted down from the summits of Olympus. She passed over Pieria and fair Emathia, and went on and on till she came to the snowy ranges of the Thracian horsemen, over whose topmost crests she sped without ever setting foot to ground. When she came to Athos she went on over the, waves of the sea till she reached Lemnos, the city of noble Thoas. There she met Sleep, own brother to Death, and caught him by the hand, saying, "Sleep, you who lord it alike over mortals and immortals, if you ever did me a service in times past, do one for me now, and I shall be grateful to you ever after. Close Jove's keen eyes for me in slumber while I hold him clasped in my embrace, and I will give you a beautiful golden seat, that can never fall to pieces; my clubfooted son Vulcan shall make it for you, and he shall give it a footstool for you to rest your fair feet upon when you are at table." Then Sleep answered, "Juno, great queen of goddesses, daughter of mighty Saturn, I would lull any other of the gods to sleep without compunction, not even excepting the waters of Oceanus from whom all of them proceed, but I dare not go near Jove, nor send him to sleep unless he bids me. I have had one lesson already through doing what you asked me, on the day when Jove's mighty son Hercules set sail from Ilius after having sacked the city of the Trojans. At your bidding I suffused my sweet self over the mind of aegis-bearing Jove, and laid him to rest; meanwhile you hatched a plot against Hercules, and set the blasts of the angry winds beating upon the sea, till you took him to the goodly city of Cos away from all his friends. Jove was furious when he awoke, and began hurling the gods about all over the house; he was looking more particularly for myself, and would have flung me down through space into the sea where I should never have been heard of any more, had not Night who cows both men and gods protected me. I fled to her and Jove left off looking for me in spite of his being so angry, for he did not dare do anything to displease Night. And now you are again asking me to do something on which I cannot venture." And Juno said, "Sleep, why do you take such notions as those into your head? Do you think Jove will be as anxious to help the Trojans, as he was about his own son? Come, I will marry you to one of the youngest of the Graces, and she shall be your own- Pasithea, whom you have always wanted to marry." Sleep was pleased when he heard this, and answered, "Then swear it to me by the dread waters of the river Styx; lay one hand on the bounteous earth, and the other on the sheen of the sea, so that all the gods who dwell down below with Saturn may be our witnesses, and see that you really do give me one of the youngest of the Graces- Pasithea, whom I have always wanted to marry." Juno did as he had said. She swore, and invoked all the gods of the nether world, who are called Titans, to witness. When she had completed her oath, the two enshrouded themselves in a thick mist and sped lightly forward, leaving Lemnos and Imbrus behind them. Presently they reached many-fountained Ida, mother of wild beasts, and Lectum where they left the sea to go on by land, and the tops of the trees of the forest soughed under the going of their feet. Here Sleep halted, and ere Jove caught sight of him he climbed a lofty pine-tree- the tallest that reared its head towards heaven on all Ida. He hid himself behind the branches and sat there in the semblance of the sweet-singing bird that haunts the mountains and is called Chalcis by the gods, but men call it Cymindis. Juno then went to Gargarus, the topmost peak of Ida, and Jove, driver of the clouds, set eyes upon her. As soon as he did so he became inflamed with the same passionate desire for her that he had felt when they had first enjoyed each other's embraces, and slept with one another without their dear parents knowing anything about it. He went up to her and said, "What do you want that you have come hither from Olympus- and that too with neither chariot nor horses to convey you?" Then Juno told him a lying tale and said, "I am going to the world's end, to visit Oceanus, from whom all we gods proceed, and mother Tethys; they received me into their house, took care of me, and brought me up. I must go and see them that I may make peace between them: they have been quarrelling, and are so angry that they have not slept with one another this long time. The horses that will take me over land and sea are stationed on the lowermost spurs of many-fountained Ida, and I have come here from Olympus on purpose to consult you. I was afraid you might be angry with me later on, if I went to the house of Oceanus without letting you know." And Jove said, "Juno, you can choose some other time for paying your visit to Oceanus- for the present let us devote ourselves to love and to the enjoyment of one another. Never yet have I been so overpowered by passion neither for goddess nor mortal woman as I am at this moment for yourself- not even when I was in love with the wife of Ixion who bore me Pirithous, peer of gods in counsel, nor yet with Danae the daintily-ancled daughter of Acrisius, who bore me the famed hero Perseus. Then there was the daughter of Phoenix, who bore me Minos and Rhadamanthus: there was Semele, and Alcmena in Thebes by whom I begot my lion-hearted son Hercules, while Semele became mother to Bacchus the comforter of mankind. There was queen Ceres again, and lovely Leto, and yourself- but with none of these was I ever so much enamoured as I now am with you." Juno again answered him with a lying tale. "Most dread son of Saturn," she exclaimed, "what are you talking about? Would you have us enjoy one another here on the top of Mount Ida, where everything can be seen? What if one of the ever-living gods should see us sleeping together, and tell the others? It would be such a scandal that when I had risen from your embraces I could never show myself inside your house again; but if you are so minded, there is a room which your son Vulcan has made me, and he has given it good strong doors; if you would so have it, let us go thither and lie down." And Jove answered, "Juno, you need not be afraid that either god or man will see you, for I will enshroud both of us in such a dense golden cloud, that the very sun for all his bright piercing beams shall not see through it." With this the son of Saturn caught his wife in his embrace; whereon the earth sprouted them a cushion of young grass, with dew-bespangled lotus, crocus, and hyacinth, so soft and thick that it raised them well above the ground. Here they laid themselves down and overhead they were covered by a fair cloud of gold, from which there fell glittering dew-drops. Thus, then, did the sire of all things repose peacefully on the crest of Ida, overcome at once by sleep and love, and he held his spouse in his arms. Meanwhile Sleep made off to the ships of the Achaeans, to tell earth-encircling Neptune, lord of the earthquake. When he had found him he said, "Now, Neptune, you can help the Danaans with a will, and give them victory though it be only for a short time while Jove is still sleeping. I have sent him into a sweet slumber, and Juno has beguiled him into going to bed with her." Sleep now departed and went his ways to and fro among mankind, leaving Neptune more eager than ever to help the Danaans. He darted forward among the first ranks and shouted saying, "Argives, shall we let Hector son of Priam have the triumph of taking our ships and covering himself with glory? This is what he says that he shall now do, seeing that Achilles is still in dudgeon at his ship; We shall get on very well without him if we keep each other in heart and stand by one another. Now, therefore, let us all do as I say. Let us each take the best and largest shield we can lay hold of, put on our helmets, and sally forth with our longest spears in our hands; will lead you on, and Hector son of Priam, rage as he may, will not dare to hold out against us. If any good staunch soldier has only a small shield, let him hand it over to a worse man, and take a larger one for himself." Thus did he speak, and they did even as he had said. The son of Tydeus, Ulysses, and Agamemnon, wounded though they were, set the others in array, and went about everywhere effecting the exchanges of armour; the most valiant took the best armour, and gave the worse to the worse man. When they had donned their bronze armour they marched on with Neptune at their head. In his strong hand he grasped his terrible sword, keen of edge and flashing like lightning; woe to him who comes across it in the day of battle; all men quake for fear and keep away from it. Hector on the other side set the Trojans in array. Thereon Neptune and Hector waged fierce war on one another- Hector on the Trojan and Neptune on the Argive side. Mighty was the uproar as the two forces met; the sea came rolling in towards the ships and tents of the Achaeans, but waves do not thunder on the shore more loudly when driven before the blast of Boreas, nor do the flames of a forest fire roar more fiercely when it is well alight upon the mountains, nor does the wind bellow with ruder music as it tears on through the tops of when it is blowing its hardest, than the terrible shout which the Trojans and Achaeans raised as they sprang upon one another. Hector first aimed his spear at Ajax, who was turned full towards him, nor did he miss his aim. The spear struck him where two bands passed over his chest- the band of his shield and that of his silver-studded sword- and these protected his body. Hector was angry that his spear should have been hurled in vain, and withdrew under cover of his men. As he was thus retreating, Ajax son of Telamon struck him with a stone, of which there were many lying about under the men's feet as they fought- brought there to give support to the ships' sides as they lay on the shore. Ajax caught up one of them and struck Hector above the rim of his shield close to his neck; the blow made him spin round like a top and reel in all directions. As an oak falls headlong when uprooted by the lightning flash of father Jove, and there is a terrible smell of brimstone- no man can help being dismayed if he is standing near it, for a thunderbolt is a very awful thing- even so did Hector fall to earth and bite the dust. His spear fell from his hand, but his shield and helmet were made fast about his body, and his bronze armour rang about him. The sons of the Achaeans came running with a loud cry towards him, hoping to drag him away, and they showered their darts on the Trojans, but none of them could wound him before he was surrounded and covered by the princes Polydamas, Aeneas, Agenor, Sarpedon captain of the Lycians, and noble Glaucus: of the others, too, there was not one who was unmindful of him, and they held their round shields over him to cover him. His comrades then lifted him off the ground and bore him away from the battle to the place where his horses stood waiting for him at the rear of the fight with their driver and the chariot; these then took him towards the city groaning and in great pain. When they reached the ford of the air stream of Xanthus, begotten of Immortal Jove, they took him from off his chariot and laid him down on the ground; they poured water over him, and as they did so he breathed again and opened his eyes. Then kneeling on his knees he vomited blood, but soon fell back on to the ground, and his eyes were again closed in darkness for he was still sturined by the blow. When the Argives saw Hector leaving the field, they took heart and set upon the Trojans yet more furiously. Ajax fleet son of Oileus began by springing on Satnius son of Enops and wounding him with his spear: a fair naiad nymph had borne him to Enops as he was herding cattle by the banks of the river Satnioeis. The son of Oileus came up to him and struck him in the flank so that he fell, and a fierce fight between Trojans and Danaans raged round his body. Polydamas son of Panthous drew near to avenge him, and wounded Prothoenor son of Areilycus on the right shoulder; the terrible spear went right through his shoulder, and he clutched the earth as he fell in the dust. Polydamas vaunted loudly over him saying, "Again I take it that the spear has not sped in vain from the strong hand of the son of Panthous; an Argive has caught it in his body, and it will serve him for a staff as he goes down into the house of Hades." The Argives were maddened by this boasting. Ajax son of Telamon was more angry than any, for the man had fallen close be, him; so he aimed at Polydamas as he was retreating, but Polydamas saved himself by swerving aside and the spear struck Archelochus son of Antenor, for heaven counselled his destruction; it struck him where the head springs from the neck at the top joint of the spine, and severed both the tendons at the back of the head. His head, mouth, and nostrils reached the ground long before his legs and knees could do so, and Ajax shouted to Polydamas saying, "Think, Polydamas, and tell me truly whether this man is not as well worth killing as Prothoenor was: he seems rich, and of rich family, a brother, it may be, or son of the knight Antenor, for he is very like him." But he knew well who it was, and the Trojans were greatly angered. Acamas then bestrode his brother's body and wounded Promachus the Boeotian with his spear, for he was trying to drag his brother's body away. Acamas vaunted loudly over him saying, "Argive archers, braggarts that you are, toil and suffering shall not be for us only, but some of you too shall fall here as well as ourselves. See how Promachus now sleeps, vanquished by my spear; payment for my brother's blood has not long delayed; a man, therefore, may well be thankful if he leaves a kinsman in his house behind him to avenge his fall." His taunts infuriated the Argives, and Peneleos was more enraged than any of them. He sprang towards Acamas, but Acamas did not stand his ground, and he killed Ilioneus son of the rich flock-master Phorbas, whom Mercury had favoured and endowed with greater wealth than any other of the Trojans. Ilioneus was his only son, and Peneleos now wounded him in the eye under his eyebrows, tearing the eye-ball from its socket: the spear went right through the eye into the nape of the neck, and he fell, stretching out both hands before him. Peneleos then drew his sword and smote him on the neck, so that both head and helmet came tumbling down to the ground with the spear still sticking in the eye; he then held up the head, as though it had been a poppy-head, and showed it to the Trojans, vaunting over them as he did so. "Trojans," he cried, "bid the father and mother of noble Ilioneus make moan for him in their house, for the wife also of Promachus son of Alegenor will never be gladdened by the coming of her dear husband- when we Argives return with our ships from Troy." As he spoke fear fell upon them, and every man looked round about to see whither he might fly for safety. Tell me now, O Muses that dwell on Olympus, who was the first of the Argives to bear away blood-stained spoils after Neptune lord of the earthquake had turned the fortune of war. Ajax son of Telamon was first to wound Hyrtius son of Gyrtius, captain of the staunch Mysians. Antilochus killed Phalces and Mermerus, while Meriones slew Morys and Hippotion, Teucer also killed Prothoon and Periphetes. The son of Atreus then wounded Hyperenor shepherd of his people, in the flank, and the bronze point made his entrails gush out as it tore in among them; on this his life came hurrying out of him at the place where he had been wounded, and his eyes were closed in darkness. Ajax son of Oileus killed more than any other, for there was no man so fleet as he to pursue flying foes when Jove had spread panic among them. ---------------------------------------------------------------------- BOOK XV But when their flight had taken them past the trench and the set stakes, and many had fallen by the hands of the Danaans, the Trojans made a halt on reaching their chariots, routed and pale with fear. Jove now woke on the crests of Ida, where he was lying with golden-throned Juno by his side, and starting to his feet he saw the Trojans and Achaeans, the one thrown into confusion, and the others driving them pell-mell before them with King Neptune in their midst. He saw Hector lying on the ground with his comrades gathered round him, gasping for breath, wandering in mind and vomiting blood, for it was not the feeblest of the Achaeans who struck him. The sire of gods and men had pity on him, and looked fiercely on Juno. "I see, Juno," said he, "you mischief- making trickster, that your cunning has stayed Hector from fighting and has caused the rout of his host. I am in half a mind to thrash you, in which case you will be the first to reap the fruits of your scurvy knavery. Do you not remember how once upon a time I had you hanged? I fastened two anvils on to your feet, and bound your hands in a chain of gold which none might break, and you hung in mid-air among the clouds. All the gods in Olympus were in a fury, but they could not reach you to set you free; when I caught any one of them I gripped him and hurled him from the heavenly threshold till he came fainting down to earth; yet even this did not relieve my mind from the incessant anxiety which I felt about noble Hercules whom you and Boreas had spitefully conveyed beyond the seas to Cos, after suborning the tempests; but I rescued him, and notwithstanding all his mighty labours I brought him back again to Argos. I would remind you of this that you may learn to leave off being so deceitful, and discover how much you are likely to gain by the embraces out of which you have come here to trick me." Juno trembled as he spoke, and said, "May heaven above and earth below be my witnesses, with the waters of the river Styx- and this is the most solemn oath that a blessed god can take- nay, I swear also by your own almighty head and by our bridal bed- things over which I could never possibly perjure myself- that Neptune is not punishing Hector and the Trojans and helping the Achaeans through any doing of mine; it is all of his own mere motion because he was sorry to see the Achaeans hard pressed at their ships: if I were advising him, I should tell him to do as you bid him." The sire of gods and men smiled and answered, "If you, Juno, were always to support me when we sit in council of the gods, Neptune, like it or no, would soon come round to your and my way of thinking. If, then, you are speaking the truth and mean what you say, go among the rank and file of the gods, and tell Iris and Apollo lord of the bow, that I want them- Iris, that she may go to the Achaean host and tell Neptune to leave off fighting and go home, and Apollo, that he may send Hector again into battle and give him fresh strength; he will thus forget his present sufferings, and drive the Achaeans back in confusion till they fall among the ships of Achilles son of Peleus. Achilles will then send his comrade Patroclus into battle, and Hector will kill him in front of Ilius after he has slain many warriors, and among them my own noble son Sarpedon. Achilles will kill Hector to avenge Patroclus, and from that time I will bring it about that the Achaeans shall persistently drive the Trojans back till they fulfil the counsels of Minerva and take Ilius. But I will not stay my anger, nor permit any god to help the Danaans till I have accomplished the desire of the son of Peleus, according to the promise I made by bowing my head on the day when Thetis touched my knees and besought me to give him honour." Juno heeded his words and went from the heights of Ida to great Olympus. Swift as the thought of one whose fancy carries him over vast continents, and he says to himself, "Now I will be here, or there," and he would have all manner of things- even so swiftly did Juno wing her way till she came to high Olympus and went in among the gods who were gathered in the house of Jove. When they saw her they all of them came up to her, and held out their cups to her by way of greeting. She let the others be, but took the cup offered her by lovely Themis, who was first to come running up to her. "Juno," said she, "why are you here? And you seem troubled- has your husband the son of Saturn been frightening you?" And Juno answered, "Themis, do not ask me about it. You know what a proud and cruel disposition my husband has. Lead the gods to table, where you and all the immortals can hear the wicked designs which he has avowed. Many a one, mortal and immortal, will be angered by them, however peaceably he may be feasting now." On this Juno sat down, and the gods were troubled throughout the house of Jove. Laughter sat on her lips but her brow was furrowed with care, and she spoke up in a rage. "Fools that we are," she cried, "to be thus madly angry with Jove; we keep on wanting to go up to him and stay him by force or by persuasion, but he sits aloof and cares for nobody, for he knows that he is much stronger than any other of the immortals. Make the best, therefore, of whatever ills he may choose to send each one of you; Mars, I take it, has had a taste of them already, for his son Ascalaphus has fallen in battle- the man whom of all others he loved most dearly and whose father he owns himself to be." When he heard this Mars smote his two sturdy thighs with the flat of his hands, and said in anger, "Do not blame me, you gods that dwell in heaven, if I go to the ships of the Achaeans and avenge the death of my son, even though it end in my being struck by Jove's lightning and lying in blood and dust among the corpses." As he spoke he gave orders to yoke his horses Panic and Rout, while he put on his armour. On this, Jove would have been roused to still more fierce and implacable enmity against the other immortals, had not Minerva, ararmed for the safety of the gods, sprung from her seat and hurried outside. She tore the helmet from his head and the shield from his shoulders, and she took the bronze spear from his strong hand and set it on one side; then she said to Mars, "Madman, you are undone; you have ears that hear not, or you have lost all judgement and understanding; have you not heard what Juno has said on coming straight from the presence of Olympian Jove? Do you wish to go through all kinds of suffering before you are brought back sick and sorry to Olympus, after having caused infinite mischief to all us others? Jove would instantly leave the Trojans and Achaeans to themselves; he would come to Olympus to punish us, and would grip us up one after another, guilty or not guilty. Therefore lay aside your anger for the death of your son; better men than he have either been killed already or will fall hereafter, and one cannot protect every one's whole family." With these words she took Mars back to his seat. Meanwhile Juno called Apollo outside, with Iris the messenger of the gods. "Jove," she said to them, "desires you to go to him at once on Mt. Ida; when you have seen him you are to do as he may then bid you." Thereon Juno left them and resumed her seat inside, while Iris and Apollo made all haste on their way. When they reached many-fountained Ida, mother of wild beasts, they found Jove seated on topmost Gargarus with a fragrant cloud encircling his head as with a diadem. They stood before his presence, and he was pleased with them for having been so quick in obeying the orders his wife had given them. He spoke to Iris first. "Go," said he, "fleet Iris, tell King Neptune what I now bid you- and tell him true. Bid him leave off fighting, and either join the company of the gods, or go down into the sea. If he takes no heed and disobeys me, let him consider well whether he is strong enough to hold his own against me if I attack him. I am older and much stronger than he is; yet he is not afraid to set himself up as on a level with myself, of whom all the other gods stand in awe." Iris, fleet as the wind, obeyed him, and as the cold hail or snowflakes that fly from out the clouds before the blast of Boreas, even so did she wing her way till she came close up to the great shaker of the earth. Then she said, "I have come, O dark-haired king that holds the world in his embrace, to bring you a message from Jove. He bids you leave off fighting, and either join the company of the gods or go down into the sea; if, however, you take no heed and disobey him, he says he will come down here and fight you. He would have you keep out of his reach, for he is older and much stronger than you are, and yet you are not afraid to set yourself up as on a level with himself, of whom all the other gods stand in awe." Neptune was very angry and said, "Great heavens! strong as Jove may be, he has said more than he can do if he has threatened violence against me, who am of like honour with himself. We were three brothers whom Rhea bore to Saturn- Jove, myself, and Hades who rules the world below. Heaven and earth were divided into three parts, and each of us was to have an equal share. When we cast lots, it fell to me to have my dwelling in the sea for evermore; Hades took the darkness of the realms under the earth, while air and sky and clouds were the portion that fell to Jove; but earth and great Olympus are the common property of all. Therefore I will not walk as Jove would have me. For all his strength, let him keep to his own third share and be contented without threatening to lay hands upon me as though I were nobody. Let him keep his bragging talk for his own sons and daughters, who must perforce obey him. Iris fleet as the wind then answered, "Am I really, Neptune, to take this daring and unyielding message to Jove, or will you reconsider your answer? Sensible people are open to argument, and you know that the Erinyes always range themselves on the side of the older person." Neptune answered, "Goddess Iris, your words have been spoken in season. It is well when a messenger shows so much discretion. Nevertheless it cuts me to the very heart that any one should rebuke so angrily another who is his own peer, and of like empire with himself. Now, however, I will give way in spite of my displeasure; furthermore let me tell you, and I mean what I say- if contrary to the desire of myself, Minerva driver of the spoil, Juno, Mercury, and King Vulcan, Jove spares steep Ilius, and will not let the Achaeans have the great triumph of sacking it, let him understand that he will incur our implacable resentment." Neptune now left the field to go down under the sea, and sorely did the Achaeans miss him. Then Jove said to Apollo, "Go, dear Phoebus, to Hector, for Neptune who holds the earth in his embrace has now gone down under the sea to avoid the severity of my displeasure. Had he not done so those gods who are below with Saturn would have come to hear of the fight between us. It is better for both of us that he should have curbed his anger and kept out of my reach, for I should have had much trouble with him. Take, then, your tasselled aegis, and shake it furiously, so as to set the Achaean heroes in a panic; take, moreover, brave Hector, O Far-Darter, into your own care, and rouse him to deeds of daring, till the Achaeans are sent flying back to their ships and to the Hellespont. From that point I will think it well over, how the Achaeans may have a respite from their troubles." Apollo obeyed his father's saying, and left the crests of Ida, flying like a falcon, bane of doves and swiftest of all birds. He found Hector no longer lying upon the ground, but sitting up, for he had just come to himself again. He knew those who were about him, and the sweat and hard breathing had left him from the moment when the will of aegis-bearing Jove had revived him. Apollo stood beside him and said, "Hector, son of Priam, why are you so faint, and why are you here away from the others? Has any mishap befallen you?" Hector in a weak voice answered, "And which, kind sir, of the gods are you, who now ask me thus? Do you not know that Ajax struck me on the chest with a stone as I was killing his comrades at the ships of the Achaeans, and compelled me to leave off fighting? I made sure that this very day I should breathe my last and go down into the house of Hades." Then King Apollo said to him, "Take heart; the son of Saturn has sent you a mighty helper from Ida to stand by you and defend you, even me, Phoebus Apollo of the golden sword, who have been guardian hitherto not only of yourself but of your city. Now, therefore, order your horsemen to drive their chariots to the ships in great multitudes. I will go before your horses to smooth the way for them, and will turn the Achaeans in flight." As he spoke he infused great strength into the shepherd of his people. And as a horse, stabled and full-fed, breaks loose and gallops gloriously over the plain to the place where he is wont to take his bath in the river- he tosses his head, and his mane streams over his shoulders as in all the pride of his strength he flies full speed to the pastures where the mares are feeding- even so Hector, when he heard what the god said, urged his horsemen on, and sped forward as fast as his limbs could take him. As country peasants set their hounds on to a homed stag or wild goat- he has taken shelter under rock or thicket, and they cannot find him, but, lo, a bearded lion whom their shouts have roused stands in their path, and they are in no further humour for the chase- even so the Achaeans were still charging on in a body, using their swords and spears pointed at both ends, but when they saw Hector going about among his men they were afraid, and their hearts fell down into their feet. Then spoke Thoas son of Andraemon, leader of the Aetolians, a man who could throw a good throw, and who was staunch also in close fight, while few could surpass him in debate when opinions were divided. He then with all sincerity and goodwill addressed them thus: "What, in heaven's name, do I now see? Is it not Hector come to life again? Every one made sure he had been killed by Ajax son of Telamon, but it seems that one of the gods has again rescued him. He has killed many of us Danaans already, and I take it will yet do so, for the hand of Jove must be with him or he would never dare show himself so masterful in the forefront of the battle. Now, therefore, let us all do as I say; let us order the main body of our forces to fall back upon the ships, but let those of us who profess to be the flower of the army stand firm, and see whether we cannot hold Hector back at the point of our spears as soon as he comes near us; I conceive that he will then think better of it before he tries to charge into the press of the Danaans." Thus did he speak, and they did even as he had said. Those who were about Ajax and King Idomeneus, the followers moreover of Teucer, Meriones, and Meges peer of Mars called all their best men about them and sustained the fight against Hector and the Trojans, but the main body fell back upon the ships of the Achaeans. The Trojans pressed forward in a dense body, with Hector striding on at their head. Before him went Phoebus Apollo shrouded in cloud about his shoulders. He bore aloft the terrible aegis with its shaggy fringe, which Vulcan the smith had given Jove to strike terror into the hearts of men. With this in his hand he led on the Trojans. The Argives held together and stood their ground. The cry of battle rose high from either side, and the arrows flew from the bowstrings. Many a spear sped from strong hands and fastened in the bodies of many a valiant warrior, while others fell to earth midway, before they could taste of man's fair flesh and glut themselves with blood. So long as Phoebus Apollo held his aegis quietly and without shaking it, the weapons on either side took effect and the people fell, but when he shook it straight in the face of the Danaans and raised his mighty battle-cry their hearts fainted within them and they forgot their former prowess. As when two wild beasts spring in the dead of night on a herd of cattle or a large flock of sheep when the herdsman is not there- even so were the Danaans struck helpless, for Apollo filled them with panic and gave victory to Hector and the Trojans. The fight then became more scattered and they killed one another where they best could. Hector killed Stichius and Arcesilaus, the one, leader of the Boeotians, and the other, friend and comrade of Menestheus. Aeneas killed Medon and Iasus. The first was bastard son to Oileus, and brother to Ajax, but he lived in Phylace away from his own country, for he had killed a man, a kinsman of his stepmother Eriopis whom Oileus had married. Iasus had become a leader of the Athenians, and was son of Sphelus the son of Boucolos. Polydamas killed Mecisteus, and Polites Echius, in the front of the battle, while Agenor slew Clonius. Paris struck Deiochus from behind in the lower part of the shoulder, as he was flying among the foremost, and the point of the spear went clean through him. While they were spoiling these heroes of their armour, the Achaeans were flying pellmell to the trench and the set stakes, and were forced back within their wall. Hector then cried out to the Trojans, "Forward to the ships, and let the spoils be. If I see any man keeping back on the other side the wall away from the ships I will have him killed: his kinsmen and kinswomen shall not give him his dues of fire, but dogs shall tear him in pieces in front of our city." As he spoke he laid his whip about his horses' shoulders and called to the Trojans throughout their ranks; the Trojans shouted with a cry that rent the air, and kept their horses neck and neck with his own. Phoebus Apollo went before, and kicked down the banks of the deep trench into its middle so as to make a great broad bridge, as broad as the throw of a spear when a man is trying his strength. The Trojan battalions poured over the bridge, and Apollo with his redoubtable aegis led the way. He kicked down the wall of the Achaeans as easily as a child who playing on the sea-shore has built a house of sand and then kicks it down again and destroys it- even so did you, O Apollo, shed toil and trouble upon the Argives, filling them with panic and confusion. Thus then were the Achaeans hemmed in at their ships, calling out to one another and raising their hands with loud cries every man to heaven. Nestor of Gerene, tower of strength to the Achaeans, lifted up his hands to the starry firmament of heaven, and prayed more fervently than any of them. "Father Jove," said he, "if ever any one in wheat-growing Argos burned you fat thigh-bones of sheep or heifer and prayed that he might return safely home, whereon you bowed your head to him in assent, bear it in mind now, and suffer not the Trojans to triumph thus over the Achaeans." All counselling Jove thundered loudly in answer to die prayer of the aged son of Neleus. When the heard Jove thunder they flung themselves yet more fiercely on the Achaeans. As a wave breaking over the bulwarks of a ship when the sea runs high before a gale- for it is the force of the wind that makes the waves so great- even so did the Trojans spring over the wall with a shout, and drive their chariots onwards. The two sides fought with their double-pointed spears in hand-to-hand encounter-the Trojans from their chariots, and the Achaeans climbing up into their ships and wielding the long pikes that were lying on the decks ready for use in a sea-fight, jointed and shod with bronze. Now Patroclus, so long as the Achaeans and Trojans were fighting about the wall, but were not yet within it and at the ships, remained sitting in the tent of good Eurypylus, entertaining him with his conversation and spreading herbs over his wound to ease his pain. When, however, he saw the Trojans swarming through the breach in the wall, while the Achaeans were clamouring and struck with panic, he cried aloud, and smote his two thighs with the flat of his hands. "Eurypylus," said he in his dismay, "I know you want me badly, but I cannot stay with you any longer, for there is hard fighting going on; a servant shall take care of you now, for I must make all speed to Achilles, and induce him to fight if I can; who knows but with heaven's help I may persuade him. A man does well to listen to the advice of a friend." When he had thus spoken he went his way. The Achaeans stood firm and resisted the attack of the Trojans, yet though these were fewer in number, they could not drive them back from the ships, neither could the Trojans break the Achaean ranks and make their way in among the tents and ships. As a carpenter's line gives a true edge to a piece of ship's timber, in the hand of some skilled workman whom Minerva has instructed in all kinds of useful arts- even so level was the issue of the fight between the two sides, as they fought some round one and some round another. Hector made straight for Ajax, and the two fought fiercely about the same ship. Hector could not force Ajax back and fire the ship, nor yet could Ajax drive Hector from the spot to which heaven had brought him. Then Ajax struck Caletor son of Clytius in the chest with a spear as he was bringing fire towards the ship. He fell heavily to the ground and the torch dropped from his hand. When Hector saw his cousin fallen in front of the ship he shouted to the Trojans and Lycians saying, "Trojans, Lycians, and Dardanians good in close fight, bate not a jot, but rescue the son of Clytius lest the Achaeans strip him of his armour now that he has fallen." He then aimed a spear at Ajax, and missed him, but he hit Lycophron a follower of Ajax, who came from Cythera, but was living with Ajax inasmuch as he had killed a man among the Cythereans. Hector's spear struck him on the head below the ear, and he fell headlong from the ship's prow on to the ground with no life left in him. Ajax shook with rage and said to his brother, "Teucer, my good fellow, our trusty comrade the son of Mastor has fallen, he came to live with us from Cythera and whom we honoured as much as our own parents. Hector has just killed him; fetch your deadly arrows at once and the bow which Phoebus Apollo gave you." Teucer heard him and hastened towards him with his bow and quiver in his hands. Forthwith he showered his arrows on the Trojans, and hit Cleitus the son of Pisenor, comrade of Polydamas the noble son of Panthous, with the reins in his hands as he was attending to his horses; he was in the middle of the very thickest part of the fight, doing good service to Hector and the Trojans, but evil had now come upon him, and not one of those who were fain to do so could avert it, for the arrow struck him on the back of the neck. He fell from his chariot and his horses shook the empty car as they swerved aside. King Polydamas saw what had happened, and was the first to come up to the horses; he gave them in charge to Astynous son of Protiaon, and ordered him to look on, and to keep the horses near at hand. He then went back and took his place in the front ranks. Teucer then aimed another arrow at Hector, and there would have been no more fighting at the ships if he had hit him and killed him then and there: Jove, however, who kept watch over Hector, had his eyes on Teucer, and deprived him of his triumph, by breaking his bowstring for him just as he was drawing it and about to take his aim; on this the arrow went astray and the bow fell from his hands. Teucer shook with anger and said to his brother, "Alas, see how heaven thwarts us in all we do; it has broken my bowstring and snatched the bow from my hand, though I strung it this selfsame morning that it might serve me for many an arrow." Ajax son of Telamon answered, "My good fellow, let your bow and your arrows be, for Jove has made them useless in order to spite the Danaans. Take your spear, lay your shield upon your shoulder, and both fight the Trojans yourself and urge others to do so. They may be successful for the moment but if we fight as we ought they will find it a hard matter to take the ships." Teucer then took his bow and put it by in his tent. He hung a shield four hides thick about his shoulders, and on his comely head he set his helmet well wrought with a crest of horse-hair that nodded menacingly above it; he grasped his redoubtable bronze-shod spear, and forthwith he was by the side of Ajax. When Hector saw that Teucer's bow was of no more use to him, he shouted out to the Trojans and Lycians, "Trojans, Lycians, and Dardanians good in close fight, be men, my friends, and show your mettle here at the ships, for I see the weapon of one of their chieftains made useless by the hand of Jove. It is easy to see when Jove is helping people and means to help them still further, or again when he is bringing them down and will do nothing for them; he is now on our side, and is going against the Argives. Therefore swarm round the ships and fight. If any of you is struck by spear or sword and loses his life, let him die; he dies with honour who dies fighting for his country; and he will leave his wife and children safe behind him, with his house and allotment unplundered if only the Achaeans can be driven back to their own land, they and their ships." With these words he put heart and soul into them all. Ajax on the other side exhorted his comrades saying, "Shame on you Argives, we are now utterly undone, unless we can save ourselves by driving the enemy from our ships. Do you think, if Hector takes them, that you will be able to get home by land? Can you not hear him cheering on his whole host to fire our fleet, and bidding them remember that they are not at a dance but in battle? Our only course is to fight them with might and main; we had better chance it, life or death, once for all, than fight long and without issue hemmed in at our ships by worse men than ourselves." With these words he put life and soul into them all. Hector then killed Schedius son of Perimedes, leader of the Phoceans, and Ajax killed Laodamas captain of foot soldiers and son to Antenor. Polydamas killed Otus of Cyllene a comrade of the son of Phyleus and chief of the proud Epeans. When Meges saw this he sprang upon him, but Polydamas crouched down, and he missed him, for Apollo would not suffer the son of Panthous to fall in battle; but the spear hit Croesmus in the middle of his chest, whereon he fell heavily to the ground, and Meges stripped him of his armour. At that moment the valiant soldier Dolops son of Lampus sprang upon Lampus was son of Laomedon and for his valour, while his son Dolops was versed in all the ways of war. He then struck the middle of the son of Phyleus' shield with his spear, setting on him at close quarters, but his good corslet made with plates of metal saved him; Phyleus had brought it from Ephyra and the river Selleis, where his host, King Euphetes, had given it him to wear in battle and protect him. It now served to save the life of his son. Then Meges struck the topmost crest of Dolops's bronze helmet with his spear and tore away its plume of horse-hair, so that all newly dyed with scarlet as it was it tumbled down into the dust. While he was still fighting and confident of victory, Menelaus came up to help Meges, and got by the side of Dolops unperceived; he then speared him in the shoulder, from behind, and the point, driven so furiously, went through into his chest, whereon he fell headlong. The two then made towards him to strip him of his armour, but Hector called on all his brothers for help, and he especially upbraided brave Melanippus son of Hiketaon, who erewhile used to pasture his herds of cattle in Percote before the war broke out; but when the ships of the Danaans came, he went back to Ilius, where he was eminent among the Trojans, and lived near Priam who treated him as one of his own sons. Hector now rebuked him and said, "Why, Melanippus, are we thus remiss? do you take no note of the death of your kinsman, and do you not see how they are trying to take Dolops's armour? Follow me; there must be no fighting the Argives from a distance now, but we must do so in close combat till either we kill them or they take the high wall of Ilius and slay her people." He led on as he spoke, and the hero Melanippus followed after. Meanwhile Ajax son of Telamon was cheering on the Argives. "My friends," he cried, "be men, and fear dishonour; quit yourselves in battle so as to win respect from one another. Men who respect each other's good opinion are less likely to be killed than those who do not, but in flight there is neither gain nor glory." Thus did he exhort men who were already bent upon driving back the Trojans. They laid his words to heart and hedged the ships as with a wall of bronze, while Jove urged on the Trojans. Menelaus of the loud battle-cry urged Antilochus on. "Antilochus," said he, "you are young and there is none of the Achaeans more fleet of foot or more valiant than you are. See if you cannot spring upon some Trojan and kill him." He hurried away when he had thus spurred Antilochus, who at once darted out from the front ranks and aimed a spear, after looking carefully round him. The Trojans fell back as he threw, and the dart did not speed from his hand without effect, for it struck Melanippus the proud son of Hiketaon in the breast by the nipple as he was coming forward, and his armour rang rattling round him as he fell heavily to the ground. Antilochus sprang upon him as a dog springs on a fawn which a hunter has hit as it was breaking away from its covert, and killed it. Even so, O Melanippus, did stalwart Antilochus spring upon you to strip you of your armour; but noble Hector marked him, and came running up to him through the thick of the battle. Antilochus, brave soldier though he was, would not stay to face him, but fled like some savage creature which knows it has done wrong, and flies, when it has killed a dog or a man who is herding his cattle, before a body of men can be gathered to attack it. Even so did the son of Nestor fly, and the Trojans and Hector with a cry that rent the air showered their weapons after him; nor did he turn round and stay his flight till he had reached his comrades. The Trojans, fierce as lions, were still rushing on towards the ships in fulfilment of the behests of Jove who kept spurring them on to new deeds of daring, while he deadened the courage of the Argives and defeated them by encouraging the Trojans. For he meant giving glory to Hector son of Priam, and letting him throw fire upon the ships, till he had fulfilled the unrighteous prayer that Thetis had made him; Jove, therefore, bided his time till he should see the glare of a blazing ship. From that hour he was about so to order that the Trojans should be driven back from the ships and to vouchsafe glory to the Achaeans. With this purpose he inspired Hector son of Priam, who was cager enough already, to assail the ships. His fury was as that of Mars, or as when a fire is raging in the glades of some dense forest upon the mountains; he foamed at the mouth, his eyes glared under his terrible eye-brows, and his helmet quivered on his temples by reason of the fury with which he fought. Jove from heaven was with him, and though he was but one against many, vouchsafed him victory and glory; for he was doomed to an early death, and already Pallas Minerva was hurrying on the hour of his destruction at the hands of the son of Peleus. Now, however, he kept trying to break the ranks of the enemy wherever he could see them thickest, and in the goodliest armour; but do what he might he could not break through them, for they stood as a tower foursquare, or as some high cliff rising from the grey sea that braves the anger of the gale, and of the waves that thunder up against it. He fell upon them like flames of fire from every quarter. As when a wave, raised mountain high by wind and storm, breaks over a ship and covers it deep in foam, the fierce winds roar against the mast, the hearts of the sailors fail them for fear, and they are saved but by a very little from destruction- even so were the hearts of the Achaeans fainting within them. Or as a savage lion attacking a herd of cows while they are feeding by thousands in the low-lying meadows by some wide-watered shore- the herdsman is at his wit's end how to protect his herd and keeps going about now in the van and now in the rear of his cattle, while the lion springs into the thick of them and fastens on a cow so that they all tremble for fear- even so were the Achaeans utterly panic-stricken by Hector and father Jove. Nevertheless Hector only killed Periphetes of Mycenae; he was son of Copreus who was wont to take the orders of King Eurystheus to mighty Hercules, but the son was a far better man than the father in every way; he was fleet of foot, a valiant warrior, and in understanding ranked among the foremost men of Mycenae. He it was who then afforded Hector a triumph, for as he was turning back he stumbled against the rim of his shield which reached his feet, and served to keep the javelins off him. He tripped against this and fell face upward, his helmet ringing loudly about his head as he did so. Hector saw him fall and ran up to him; he then thrust a spear into his chest, and killed him close to his own comrades. These, for all their sorrow, could not help him for they were themselves terribly afraid of Hector. They had now reached the ships and the prows of those that had been drawn up first were on every side of them, but the Trojans came pouring after them. The Argives were driven back from the first row of ships, but they made a stand by their tents without being broken up and scattered; shame and fear restrained them. They kept shouting incessantly to one another, and Nestor of Gerene, tower of strength to the Achaeans, was loudest in imploring every man by his parents, and beseeching him to stand firm. "Be men, my friends," he cried, "and respect one another's good opinion. Think, all of you, on your children, your wives, your property, and your parents whether these be alive or dead. On their behalf though they are not here, I implore you to stand firm, and not to turn in flight." With these words he put heart and soul into them all. Minerva lifted the thick veil of darkness from their eyes, and much light fell upon them, alike on the side of the ships and on that where the fight was raging. They could see Hector and all his men, both those in the rear who were taking no part in the battle, and those who were fighting by the ships. Ajax could not bring himself to retreat along with the rest, but strode from deck to deck with a great sea-pike in his hands twelve cubits long and jointed with rings. As a man skilled in feats of horsemanship couples four horses together and comes tearing full speed along the public way from the country into some large town- many both men and women marvel as they see him for he keeps all the time changing his horse, springing from one to another without ever missing his feet while the horses are at a gallop- even so did Ajax go striding from one ship's deck to another, and his voice went up into the heavens. He kept on shouting his orders to the Danaans and exhorting them to defend their ships and tents; neither did Hector remain within the main body of the Trojan warriors, but as a dun eagle swoops down upon a flock of wild-fowl feeding near a river-geese, it may be, or cranes, or long-necked swans- even so did Hector make straight for a dark-prowed ship, rushing right towards it; for Jove with his mighty hand impelled him forward, and roused his people to follow him. And now the battle again raged furiously at the ships. You would have thought the men were coming on fresh and unwearied, so fiercely did they fight; and this was the mind in which they were- the Achaeans did not believe they should escape destruction but thought themselves doomed, while there was not a Trojan but his heart beat high with the hope of firing the ships and putting the Achaean heroes to the sword. Thus were the two sides minded. Then Hector seized the stern of the good ship that had brought Protesilaus to Troy, but never bore him back to his native land. Round this ship there raged a close hand-to-hand fight between Danaans and Trojans. They did not fight at a distance with bows and javelins, but with one mind hacked at one another in close combat with their mighty swords and spears pointed at both ends; they fought moreover with keen battle-axes and with hatchets. Many a good stout blade hilted and scabbarded with iron, fell from hand or shoulder as they fought, and the earth ran red with blood. Hector, when he had seized the ship, would not loose his hold but held on to its curved stern and shouted to the Trojans, "Bring fire, and raise the battle-cry all of you with a single voice. Now has Jove vouchsafed us a day that will pay us for all the rest; this day we shall take the ships which came hither against heaven's will, and which have caused us such infinite suffering through the cowardice of our councillors, who when I would have done battle at the ships held me back and forbade the host to follow me; if Jove did then indeed warp our judgements, himself now commands me and cheers me on." As he spoke thus the Trojans sprang yet more fiercely on the Achaeans, and Ajax no longer held his ground, for he was overcome by the darts that were flung at him, and made sure that he was doomed. Therefore he left the raised deck at the stern, and stepped back on to the seven-foot bench of the oarsmen. Here he stood on the look-out, and with his spear held back Trojan whom he saw bringing fire to the ships. All the time he kept on shouting at the top of his voice and exhorting the Danaans. "My friends," he cried, "Danaan heroes, servants of Mars, be men my friends, and fight with might and with main. Can we hope to find helpers hereafter, or a wall to shield us more surely than the one we have? There is no strong city within reach, whence we may draw fresh forces to turn the scales in our favour. We are on the plain of the armed Trojans with the sea behind us, and far from our own country. Our salvation, therefore, is in the might of our hands and in hard fighting." As he spoke he wielded his spear with still greater fury, and when any Trojan made towards the ships with fire at Hector's bidding, he would be on the look-out for him, and drive at him with his long spear. Twelve men did he thus kill in hand-to-hand fight before the ships. ---------------------------------------------------------------------- BOOK XVI Thus did they fight about the ship of Protesilaus. Then Patroclus drew near to Achilles with tears welling from his eyes, as from some spring whose crystal stream falls over the ledges of a high precipice. When Achilles saw him thus weeping he was sorry for him and said, "Why, Patroclus, do you stand there weeping like some silly child that comes running to her mother, and begs to be taken up and carried- she catches hold of her mother's dress to stay her though she is in a hurry, and looks tearfully up until her mother carries her- even such tears, Patroclus, are you now shedding. Have you anything to say to the Myrmidons or to myself? or have you had news from Phthia which you alone know? They tell me Menoetius son of Actor is still alive, as also Peleus son of Aeacus, among the Myrmidons- men whose loss we two should bitterly deplore; or are you grieving about the Argives and the way in which they are being killed at the ships, throu their own high-handed doings? Do not hide anything from me but tell me that both of us may know about it." Then, O knight Patroclus, with a deep sigh you answered, "Achilles, son of Peleus, foremost champion of the Achaeans, do not be angry, but I weep for the disaster that has now befallen the Argives. All those who have been their champions so far are lying at the ships, wounded by sword or spear. Brave Diomed son of Tydeus has been hit with a spear, while famed Ulysses and Agamemnon have received sword-wounds; Eurypylus again has been struck with an arrow in the thigh; skilled apothecaries are attending to these heroes, and healing them of their wounds; are you still, O Achilles, so inexorable? May it never be my lot to nurse such a passion as you have done, to the baning of your own good name. Who in future story will speak well of you unless you now save the Argives from ruin? You know no pity; knight Peleus was not your father nor Thetis your mother, but the grey sea bore you and the sheer cliffs begot you, so cruel and remorseless are you. If however you are kept back through knowledge of some oracle, or if your mother Thetis has told you something from the mouth of Jove, at least send me and the Myrmidons with me, if I may bring deliverance to the Danaans. Let me moreover wear your armour; the Trojans may thus mistake me for you and quit the field, so that the hard-pressed sons of the Achaeans may have breathing time- which while they are fighting may hardly be. We who are fresh might soon drive tired men back from our ships and tents to their own city." He knew not what he was asking, nor that he was suing for his own destruction. Achilles was deeply moved and answered, "What, noble Patroclus, are you saying? I know no prophesyings which I am heeding, nor has my mother told me anything from the mouth of Jove, but I am cut to the very heart that one of my own rank should dare to rob me because he is more powerful than I am. This, after all that I have gone through, is more than I can endure. The girl whom the sons of the Achaeans chose for me, whom I won as the fruit of my spear on having sacked a city- her has King Agamemnon taken from me as though I were some common vagrant. Still, let bygones be bygones: no man may keep his anger for ever; I said I would not relent till battle and the cry of war had reached my own ships; nevertheless, now gird my armour about your shoulders, and lead the Myrmidons to battle, for the dark cloud of Trojans has burst furiously over our fleet; the Argives are driven back on to the beach, cooped within a narrow space, and the whole people of Troy has taken heart to sally out against them, because they see not the visor of my helmet gleaming near them. Had they seen this, there would not have been a creek nor grip that had not been filled with their dead as they fled back again. And so it would have been, if only King Agamemnon had dealt fairly by me. As it is the Trojans have beset our host. Diomed son of Tydeus no longer wields his spear to defend the Danaans, neither have I heard the voice of the son of Atreus coming from his hated head, whereas that of murderous Hector rings in my cars as he gives orders to the Trojans, who triumph over the Achaeans and fill the whole plain with their cry of battle. But even so, Patroclus, fall upon them and save the fleet, lest the Trojans fire it and prevent us from being able to return. Do, however, as I now bid you, that you may win me great honour from all the Danaans, and that they may restore the girl to me again and give me rich gifts into the bargain. When you have driven the Trojans from the ships, come back again. Though Juno's thundering husband should put triumph within your reach, do not fight the Trojans further in my absence, or you will rob me of glory that should be mine. And do not for lust of battle go on killing the Trojans nor lead the Achaeans on to Ilius, lest one of the ever-living gods from Olympus attack you- for Phoebus Apollo loves them well: return when you have freed the ships from peril, and let others wage war upon the plain. Would, by father Jove, Minerva, and Apollo, that not a single man of all the Trojans might be left alive, nor yet of the Argives, but that we two might be alone left to tear aside the mantle that veils the brow of Troy." Thus did they converse. But Ajax could no longer hold his ground for the shower of darts that rained upon him; the will of Jove and the javelins of the Trojans were too much for him; the helmet that gleamed about his temples rang with the continuous clatter of the missiles that kept pouring on to it and on to the cheek-pieces that protected his face. Moreover his left shoulder was tired with having held his shield so long, yet for all this, let fly at him as they would, they could not make him give ground. He could hardly draw his breath, the sweat rained from every pore of his body, he had not a moment's respite, and on all sides he was beset by danger upon danger. And now, tell me, O Muses that hold your mansions on Olympus, how fire was thrown upon the ships of the Achaeans. Hector came close up and let drive with his great sword at the ashen spear of Ajax. He cut it clean in two just behind where the point was fastened on to the shaft of the spear. Ajax, therefore, had now nothing but a headless spear, while the bronze point flew some way off and came ringing down on to the ground. Ajax knew the hand of heaven in this, and was dismayed at seeing that Jove had now left him utterly defenceless and was willing victory for the Trojans. Therefore he drew back, and the Trojans flung fire upon the ship which was at once wrapped in flame. The fire was now flaring about the ship's stern, whereon Achilles smote his two thighs and said to Patroclus, "Up, noble knight, for I see the glare of hostile fire at our fleet; up, lest they destroy our ships, and there be no way by which we may retreat. Gird on your armour at once while I call our people together." As he spoke Patroclus put on his armour. First he greaved his legs with greaves of good make, and fitted with ancle-clasps of silver; after this he donned the cuirass of the son of Aeacus, richly inlaid and studded. He hung his silver-studded sword of bronze about his shoulders, and then his mighty shield. On his comely head he set his helmet, well wrought, with a crest of horse-hair that nodded menacingly above it. He grasped two redoubtable spears that suited his hands, but he did not take the spear of noble Achilles, so stout and strong, for none other of the Achaeans could wield it, though Achilles could do so easily. This was the ashen spear from Mount Pelion, which Chiron had cut upon a mountain top and had given to Peleus, wherewith to deal out death among heroes. He bade Automedon yoke his horses with all speed, for he was the man whom he held in honour next after Achilles, and on whose support in battle he could rely most firmly. Automedon therefore yoked the fleet horses Xanthus and Balius, steeds that could fly like the wind: these were they whom the harpy Podarge bore to the west wind, as she was grazing in a meadow by the waters of the river Oceanus. In the side traces he set the noble horse Pedasus, whom Achilles had brought away with him when he sacked the city of Eetion, and who, mortal steed though he was, could take his place along with those that were immortal. Meanwhile Achilles went about everywhere among the tents, and bade his Myrmidons put on their armour. Even as fierce ravening wolves that are feasting upon a homed stag which they have killed upon the mountains, and their jaws are red with blood- they go in a pack to lap water from the clear spring with their long thin tongues; and they reek of blood and slaughter; they know not what fear is, for it is hunger drives them- even so did the leaders and counsellors of the Myrmidons gather round the good squire of the fleet descendant of Aeacus, and among them stood Achilles himself cheering on both men and horses. Fifty ships had noble Achilles brought to Troy, and in each there was a crew of fifty oarsmen. Over these he set five captains whom he could trust, while he was himself commander over them all. Menesthius of the gleaming corslet, son to the river Spercheius that streams from heaven, was captain of the first company. Fair Polydora daughter of Peleus bore him to ever-flowing Spercheius- a woman mated with a god- but he was called son of Borus son of Perieres, with whom his mother was living as his wedded wife, and who gave great wealth to gain her. The second company was led by noble Eudorus, son to an unwedded woman. Polymele, daughter of Phylas the graceful dancer, bore him; the mighty slayer of Argos was enamoured of her as he saw her among the singing women at a dance held in honour of Diana the rushing huntress of the golden arrows; he therefore- Mercury, giver of all good- went with her into an upper chamber, and lay with her in secret, whereon she bore him a noble son Eudorus, singularly fleet of foot and in fight valiant. When Ilithuia goddess of the pains of child-birth brought him to the light of day, and he saw the face of the sun, mighty Echecles son of Actor took the mother to wife, and gave great wealth to gain her, but her father Phylas brought the child up, and took care of him, doting as fondly upon him as though he were his own son. The third company was led by Pisander son of Maemalus, the finest spearman among all the Myrmidons next to Achilles' own comrade Patroclus. The old knight Phoenix was captain of the fourth company, and Alcimedon, noble son of Laerceus of the fifth. When Achilles had chosen his men and had stationed them all with their captains, he charged them straitly saying, "Myrmidons, remember your threats against the Trojans while you were at the ships in the time of my anger, and you were all complaining of me. 'Cruel son of Peleus,' you would say, 'your mother must have suckled you on gall, so ruthless are you. You keep us here at the ships against our will; if you are so relentless it were better we went home over the sea.' Often have you gathered and thus chided with me. The hour is now come for those high feats of arms that you have so long been pining for, therefore keep high hearts each one of you to do battle with the Trojans." With these words he put heart and soul into them all, and they serried their companies yet more closely when they heard the of their king. As the stones which a builder sets in the wall of some high house which is to give shelter from the winds- even so closely were the helmets and bossed shields set against one another. Shield pressed on shield, helm on helm, and man on man; so close were they that the horse-hair plumes on the gleaming ridges of their helmets touched each other as they bent their heads. In front of them all two men put on their armour- Patroclus and Automedon- two men, with but one mind to lead the Myrmidons. Then Achilles went inside his tent and opened the lid of the strong chest which silver-footed Thetis had given him to take on board ship, and which she had filled with shirts, cloaks to keep out the cold, and good thick rugs. In this chest he had a cup of rare workmanship, from which no man but himself might drink, nor would he make offering from it to any other god save only to father Jove. He took the cup from the chest and cleansed it with sulphur; this done he rinsed it clean water, and after he had washed his hands he drew wine. Then he stood in the middle of the court and prayed, looking towards heaven, and making his drink-offering of wine; nor was he unseen of Jove whose joy is in thunder. "King Jove," he cried, "lord of Dodona, god of the Pelasgi, who dwellest afar, you who hold wintry Dodona in your sway, where your prophets the Selli dwell around you with their feet unwashed and their couches made upon the ground- if you heard me when I prayed to you aforetime, and did me honour while you sent disaster on the Achaeans, vouchsafe me now the fulfilment of yet this further prayer. I shall stay here where my ships are lying, but I shall send my comrade into battle at the head of many Myrmidons. Grant, O all-seeing Jove, that victory may go with him; put your courage into his heart that Hector may learn whether my squire is man enough to fight alone, or whether his might is only then so indomitable when I myself enter the turmoil of war. Afterwards when he has chased the fight and the cry of battle from the ships, grant that he may return unharmed, with his armour and his comrades, fighters in close combat." Thus did he pray, and all-counselling Jove heard his prayer. Part of it he did indeed vouchsafe him- but not the whole. He granted that Patroclus should thrust back war and battle from the ships, but refused to let him come safely out of the fight. When he had made his drink-offering and had thus prayed, Achilles went inside his tent and put back the cup into his chest. Then he again came out, for he still loved to look upon the fierce fight that raged between the Trojans and Achaeans. Meanwhile the armed band that was about Patroclus marched on till they sprang high in hope upon the Trojans. They came swarming out like wasps whose nests are by the roadside, and whom silly children love to tease, whereon any one who happens to be passing may get stung- or again, if a wayfarer going along the road vexes them by accident, every wasp will come flying out in a fury to defend his little ones- even with such rage and courage did the Myrmidons swarm from their ships, and their cry of battle rose heavenwards. Patroclus called out to his men at the top of his voice, "Myrmidons, followers of Achilles son of Peleus, be men my friends, fight with might and with main, that we may win glory for the son of Peleus, who is far the foremost man at the ships of the Argives- he, and his close fighting followers. The son of Atreus King Agamemnon will thus learn his folly in showing no respect to the bravest of the Achaeans." With these words he put heart and soul into them all, and they fell in a body upon the Trojans. The ships rang again with the cry which the Achaeans raised, and when the Trojans saw the brave son of Menoetius and his squire all gleaming in their armour, they were daunted and their battalions were thrown into confusion, for they thought the fleet son of Peleus must now have put aside his anger, and have been reconciled to Agamemnon; every one, therefore, looked round about to see whither he might fly for safety. Patroclus first aimed a spear into the middle of the press where men were packed most closely, by the stern of the ship of Protesilaus. He hit Pyraechmes who had led his Paeonian horsemen from the Amydon and the broad waters of the river Axius; the spear struck him on the right shoulder, and with a groan he fell backwards in the dust; on this his men were thrown into confusion, for by killing their leader, who was the finest soldier among them, Patroclus struck panic into them all. He thus drove them from the ship and quenched the fire that was then blazing- leaving the half-burnt ship to lie where it was. The Trojans were now driven back with a shout that rent the skies, while the Danaans poured after them from their ships, shouting also without ceasing. As when Jove, gatherer of the thunder-cloud, spreads a dense canopy on the top of some lofty mountain, and all the peaks, the jutting headlands, and forest glades show out in the great light that flashes from the bursting heavens, even so when the Danaans had now driven back the fire from their ships, they took breath for a little while; but the fury of the fight was not yet over, for the Trojans were not driven back in utter rout, but still gave battle, and were ousted from their ground only by sheer fighting. The fight then became more scattered, and the chieftains killed one another when and how they could. The valiant son of Menoetius first drove his spear into the thigh of Areilycus just as he was turning round; the point went clean through, and broke the bone so that he fell forward. Meanwhile Menelaus struck Thoas in the chest, where it was exposed near the rim of his shield, and he fell dead. The son of Phyleus saw Amphiclus about to attack him, and ere he could do so took aim at the upper part of his thigh, where the muscles are thicker than in any other part; the spear tore through all the sinews of the leg, and his eyes were closed in darkness. Of the sons of Nestor one, Antilochus, speared Atymnius, driving the point of the spear through his throat, and down he fell. Maris then sprang on Antilochus in hand-to-hand fight to avenge his brother, and bestrode the body spear in hand; but valiant Thrasymedes was too quick for him, and in a moment had struck him in the shoulder ere he could deal his blow; his aim was true, and the spear severed all the muscles at the root of his arm, and tore them right down to the bone, so he fell heavily to the ground and his eyes were closed in darkness. Thus did these two noble comrades of Sarpedon go down to Erebus slain by the two sons of Nestor; they were the warrior sons of Amisodorus, who had reared the invincible Chimaera, to the bane of many. Ajax son of Oileus sprang on Cleobulus and took him alive as he was entangled in the crush; but he killed him then and there by a sword-blow on the neck. The sword reeked with his blood, while dark death and the strong hand of fate gripped him and closed his eyes. Peneleos and Lycon now met in close fight, for they had missed each other with their spears. They had both thrown without effect, so now they drew their swords. Lycon struck the plumed crest of Peneleos' helmet but his sword broke at the hilt, while Peneleos smote Lycon on the neck under the ear. The blade sank so deep that the head was held on by nothing but the skin, and there was no more life left in him. Meriones gave chase to Acamas on foot and caught him up just as he was about to mount his chariot; he drove a spear through his right shoulder so that he fell headlong from the car, and his eyes were closed in darkness. Idomeneus speared Erymas in the mouth; the bronze point of the spear went clean through it beneath the brain, crashing in among the white bones and smashing them up. His teeth were all of them knocked out and the blood came gushing in a stream from both his eyes; it also came gurgling up from his mouth and nostrils, and the darkness of death enfolded him round about. Thus did these chieftains of the Danaans each of them kill his man. As ravening wolves seize on kids or lambs, fastening on them when they are alone on the hillsides and have strayed from the main flock through the carelessness of the shepherd- and when the wolves see this they pounce upon them at once because they cannot defend themselves- even so did the Danaans now fall on the Trojans, who fled with ill-omened cries in their panic and had no more fight left in them. Meanwhile great Ajax kept on trying to drive a spear into Hector, but Hector was so skilful that he held his broad shoulders well under cover of his ox-hide shield, ever on the look-out for the whizzing of the arrows and the heavy thud of the spears. He well knew that the fortunes of the day had changed, but still stood his ground and tried to protect his comrades. As when a cloud goes up into heaven from Olympus, rising out of a clear sky when Jove is brewing a gale- even with such panic stricken rout did the Trojans now fly, and there was no order in their going. Hector's fleet horses bore him and his armour out of the fight, and he left the Trojan host penned in by the deep trench against their will. Many a yoke of horses snapped the pole of their chariots in the trench and left their master's car behind them. Patroclus gave chase, calling impetuously on the Danaans and full of fury against the Trojans, who, being now no longer in a body, filled all the ways with their cries of panic and rout; the air was darkened with the clouds of dust they raised, and the horses strained every nerve in their flight from the tents and ships towards the city. Patroclus kept on heading his horses wherever he saw most men flying in confusion, cheering on his men the while. Chariots were being smashed in all directions, and many a man came tumbling down from his own car to fall beneath the wheels of that of Patroclus, whose immortal steeds, given by the gods to Peleus, sprang over the trench at a bound as they sped onward. He was intent on trying to get near Hector, for he had set his heart on spearing him, but Hector's horses were now hurrying him away. As the whole dark earth bows before some tempest on an autumn day when Jove rains his hardest to punish men for giving crooked judgement in their courts, and arriving justice therefrom without heed to the decrees of heaven- all the rivers run full and the torrents tear many a new channel as they roar headlong from the mountains to the dark sea, and it fares ill with the works of men- even such was the stress and strain of the Trojan horses in their flight. Patroclus now cut off the battalions that were nearest to him and drove them back to the ships. They were doing their best to reach the city, but he would not Yet them, and bore down on them between the river and the ships and wall. Many a fallen comrade did he then avenge. First he hit Pronous with a spear on the chest where it was exposed near the rim of his shield, and he fell heavily to the ground. Next he sprang on Thestor son of Enops, who was sitting all huddled up in his chariot, for he had lost his head and the reins had been torn out of his hands. Patroclus went up to him and drove a spear into his right jaw; he thus hooked him by the teeth and the spear pulled him over the rim of his car, as one who sits at the end of some jutting rock and draws a strong fish out of the sea with a hook and a line- even so with his spear did he pull Thestor all gaping from his chariot; he then threw him down on his face and he died while falling. On this, as Erylaus was on to attack him, he struck him full on the head with a stone, and his brains were all battered inside his helmet, whereon he fell headlong to the ground and the pangs of death took hold upon him. Then he laid low, one after the other, Erymas, Amphoterus, Epaltes, Tlepolemus, Echius son of Damastor, Pyris, lpheus, Euippus and Polymelus son of Argeas. Now when Sarpedon saw his comrades, men who wore ungirdled tunics, being overcome by Patroclus son of Menoetius, he rebuked the Lycians saying. "Shame on you, where are you flying to? Show your mettle; I will myself meet this man in fight and learn who it is that is so masterful; he has done us much hurt, and has stretched many a brave man upon the ground." He sprang from his chariot as he spoke, and Patroclus, when he saw this, leaped on to the ground also. The two then rushed at one another with loud cries like eagle-beaked crook-taloned vultures that scream and tear at one another in some high mountain fastness. The son of scheming Saturn looked down upon them in pity and said to Juno who was his wife and sister, "Alas, that it should be the lot of Sarpedon whom I love so dearly to perish by the hand of Patroclus. I am in two minds whether to catch him up out of the fight and set him down safe and sound in the fertile land of Lycia, or to let him now fall by the hand of the son of Menoetius." And Juno answered, "Most dread son of Saturn, what is this that you are saying? Would you snatch a mortal man, whose doom has long been fated, out of the jaws of death? Do as you will, but we shall not all of us be of your mind. I say further, and lay my saying to your heart, that if you send Sarpedon safely to his own home, some other of the gods will be also wanting to escort his son out of battle, for there are many sons of gods fighting round the city of Troy, and you will make every one jealous. If, however, you are fond of him and pity him, let him indeed fall by the hand of Patroclus, but as soon as the life is gone out of him, send Death and sweet Sleep to bear him off the field and take him to the broad lands of Lycia, where his brothers and his kinsmen will bury him with mound and pillar, in due honour to the dead." The sire of gods and men assented, but he shed a rain of blood upon the earth in honour of his son whom Patroclus was about to kill on the rich plain of Troy far from his home. When they were now come close to one another Patroclus struck Thrasydemus, the brave squire of Sarpedon, in the lower part of the belly, and killed him. Sarpedon then aimed a spear at Patroclus and missed him, but he struck the horse Pedasus in the right shoulder, and it screamed aloud as it lay, groaning in the dust until the life went out of it. The other two horses began to plunge; the pole of the chariot cracked and they got entangled in the reins through the fall of the horse that was yoked along with them; but Automedon knew what to do; without the loss of a moment he drew the keen blade that hung by his sturdy thigh and cut the third horse adrift; whereon the other two righted themselves, and pulling hard at the reins again went together into battle. Sarpedon now took a second aim at Patroclus, and again missed him, the point of the spear passed over his left shoulder without hitting him. Patroclus then aimed in his turn, and the spear sped not from his hand in vain, for he hit Sarpedon just where the midriff surrounds the ever-beating heart. He fell like some oak or silver poplar or tall pine to which woodmen have laid their axes upon the mountains to make timber for ship-building- even so did he lie stretched at full length in front of his chariot and horses, moaning and clutching at the blood-stained dust. As when a lion springs with a bound upon a herd of cattle and fastens on a great black bull which dies bellowing in its clutches- even so did the leader of the Lycian warriors struggle in death as he fell by the hand of Patroclus. He called on his trusty comrade and said, "Glaucus, my brother, hero among heroes, put forth all your strength, fight with might and main, now if ever quit yourself like a valiant soldier. First go about among the Lycian captains and bid them fight for Sarpedon; then yourself also do battle to save my armour from being taken. My name will haunt you henceforth and for ever if the Achaeans rob me of my armour now that I have fallen at their ships. Do your very utmost and call all my people together." Death closed his eyes as he spoke. Patroclus planted his heel on his breast and drew the spear from his body, whereon his senses came out along with it, and he drew out both spear-point and Sarpedon's soul at the same time. Hard by the Myrmidons held his snorting steeds, who were wild with panic at finding themselves deserted by their lords. Glaucus was overcome with grief when he heard what Sarpedon said, for he could not help him. He had to support his arm with his other hand, being in great pain through the wound which Teucer's arrow had given him when Teucer was defending the wall as he, Glaucus, was assailing it. Therefore he prayed to far-darting Apollo saying, "Hear me O king from your seat, may be in the rich land of Lycia, or may be in Troy, for in all places you can hear the prayer of one who is in distress, as I now am. I have a grievous wound; my hand is aching with pain, there is no staunching the blood, and my whole arm drags by reason of my hurt, so that I cannot grasp my sword nor go among my foes and fight them, thou our prince, Jove's son Sarpedon, is slain. Jove defended not his son, do you, therefore, O king, heal me of my wound, ease my pain and grant me strength both to cheer on the Lycians and to fight along with them round the body of him who has fallen." Thus did he pray, and Apollo heard his prayer. He eased his pain, staunched the black blood from the wound, and gave him new strength. Glaucus perceived this, and was thankful that the mighty god had answered his prayer; forthwith, therefore, he went among the Lycian captains, and bade them come to fight about the body of Sarpedon. From these he strode on among the Trojans to Polydamas son of Panthous and Agenor; he then went in search of Aeneas and Hector, and when he had found them he said, "Hector, you have utterly forgotten your allies, who languish here for your sake far from friends and home while you do nothing to support them. Sarpedon leader of the Lycian warriors has fallen- he who was at once the right and might of Lycia; Mars has laid him low by the spear of Patroclus. Stand by him, my friends, and suffer not the Myrmidons to strip him of his armour, nor to treat his body with contumely in revenge for all the Danaans whom we have speared at the ships." As he spoke the Trojans were plunged in extreme and ungovernable grief; for Sarpedon, alien though he was, had been one of the main stays of their city, both as having much people with him, and himself the foremost among them all. Led by Hector, who was infuriated by the fall of Sarpedon, they made instantly for the Danaans with all their might, while the undaunted spirit of Patroclus son of Menoetius cheered on the Achaeans. First he spoke to the two Ajaxes, men who needed no bidding. "Ajaxes," said he, "may it now please you to show youselves the men you have always been, or even better- Sarpedon is fallen- he who was first to overleap the wall of the Achaeans; let us take the body and outrage it; let us strip the armour from his shoulders, and kill his comrades if they try to rescue his body." He spoke to men who of themselves were full eager; both sides, therefore, the Trojans and Lycians on the one hand, and the Myrmidons and Achaeans on the other, strengthened their battalions, and fought desperately about the body of Sarpedon, shouting fiercely the while. Mighty was the din of their armour as they came together, and Jove shed a thick darkness over the fight, to increase the of the battle over the body of his son. At first the Trojans made some headway against the Achaeans, for one of the best men among the Myrmidons was killed, Epeigeus, son of noble Agacles who had erewhile been king in the good city of Budeum; but presently, having killed a valiant kinsman of his own, he took refuge with Peleus and Thetis, who sent him to Ilius the land of noble steeds to fight the Trojans under Achilles. Hector now struck him on the head with a stone just as he had caught hold of the body, and his brains inside his helmet were all battered in, so that he fell face foremost upon the body of Sarpedon, and there died. Patroclus was enraged by the death of his comrade, and sped through the front ranks as swiftly as a hawk that swoops down on a flock of daws or starlings. Even so swiftly, O noble knight Patroclus, did you make straight for the Lycians and Trojans to avenge your comrade. Forthwith he struck Sthenelaus the son of Ithaemenes on the neck with a stone, and broke the tendons that join it to the head and spine. On this Hector and the front rank of his men gave ground. As far as a man can throw a javelin when competing for some prize, or even in battle- so far did the Trojans now retreat before the Achaeans. Glaucus, captain of the Lycians, was the first to rally them, by killing Bathycles son of Chalcon who lived in Hellas and was the richest man among the Myrmidons. Glaucus turned round suddenly, just as Bathycles who was pursuing him was about to lay hold of him, and drove his spear right into the middle of his chest, whereon he fell heavily to the ground, and the fall of so good a man filled the Achaeans with dismay, while the Trojans were exultant, and came up in a body round the corpse. Nevertheless the Achaeans, mindful of their prowess, bore straight down upon them. Meriones then killed a helmed warrior of the Trojans, Laogonus son of Onetor, who was priest of Jove of Mt. Ida, and was honoured by the people as though he were a god. Meriones struck him under the jaw and ear, so that life went out of him and the darkness of death laid hold upon him. Aeneas then aimed a spear at Meriones, hoping to hit him under the shield as he was advancing, but Meriones saw it coming and stooped forward to avoid it, whereon the spear flew past him and the point stuck in the ground, while the butt-end went on quivering till Mars robbed it of its force. The spear, therefore, sped from Aeneas's hand in vain and fell quivering to the ground. Aeneas was angry and said, "Meriones, you are a good dancer, but if I had hit you my spear would soon have made an end of you." And Meriones answered, "Aeneas, for all your bravery, you will not be able to make an end of every one who comes against you. You are only a mortal like myself, and if I were to hit you in the middle of your shield with my spear, however strong and self-confident you may be, I should soon vanquish you, and you would yield your life to Hades of the noble steeds." On this the son of Menoetius rebuked him and said, "Meriones, hero though you be, you should not speak thus; taunting speeches, my good friend, will not make the Trojans draw away from the dead body; some of them must go under ground first; blows for battle, and words for council; fight, therefore, and say nothing." He led the way as he spoke and the hero went forward with him. As the sound of woodcutters in some forest glade upon the mountains- and the thud of their axes is heard afar- even such a din now rose from earth-clash of bronze armour and of good ox-hide shields, as men smote each other with their swords and spears pointed at both ends. A man had need of good eyesight now to know Sarpedon, so covered was he from head to foot with spears and blood and dust. Men swarmed about the body, as flies that buzz round the full milk-pails in spring when they are brimming with milk- even so did they gather round Sarpedon; nor did Jove turn his keen eyes away for one moment from the fight, but kept looking at it all the time, for he was settling how best to kill Patroclus, and considering whether Hector should be allowed to end him now in the fight round the body of Sarpedon, and strip him of his armour, or whether he should let him give yet further trouble to the Trojans. In the end, he deemed it best that the brave squire of Achilles son of Peleus should drive Hector and the Trojans back towards the city and take the lives of many. First, therefore, he made Hector turn fainthearted, whereon he mounted his chariot and fled, bidding the other Trojans fly also, for he saw that the scales of Jove had turned against him. Neither would the brave Lycians stand firm; they were dismayed when they saw their king lying struck to the heart amid a heap of corpses- for when the son of Saturn made the fight wax hot many had fallen above him. The Achaeans, therefore stripped the gleaming armour from his shoulders and the brave son of Menoetius gave it to his men to take to the ships. Then Jove lord of the storm-cloud said to Apollo, "Dear Phoebus, go, I pray you, and take Sarpedon out of range of the weapons; cleanse the black blood from off him, and then bear him a long way off where you may wash him in the river, anoint him with ambrosia, and clothe him in immortal raiment; this done, commit him to the arms of the two fleet messengers, Death, and Sleep, who will carry him straightway to the rich land of Lycia, where his brothers and kinsmen will inter him, and will raise both mound and pillar to his memory, in due honour to the dead." Thus he spoke. Apollo obeyed his father's saying, and came down from the heights of Ida into the thick of the fight; forthwith he took Sarpedon out of range of the weapons, and then bore him a long way off, where he washed him in the river, anointed him with ambrosia and clothed him in immortal raiment; this done, he committed him to the arms of the two fleet messengers, Death, and Sleep, who presently set him down in the rich land of Lycia. Meanwhile Patroclus, with many a shout to his horses and to Automedon, pursued the Trojans and Lycians in the pride and foolishness of his heart. Had he but obeyed the bidding of the son of Peleus, he would have, escaped death and have been scatheless; but the counsels of Jove pass man's understanding; he will put even a brave man to flight and snatch victory from his grasp, or again he will set him on to fight, as he now did when he put a high spirit into the heart of Patroclus. Who then first, and who last, was slain by you, O Patroclus, when the gods had now called you to meet your doom? First Adrestus, Autonous, Echeclus, Perimus the son of Megas, Epistor and Melanippus; after these he killed Elasus, Mulius, and Pylartes. These he slew, but the rest saved themselves by flight. The sons of the Achaeans would now have taken Troy by the hands of Patroclus, for his spear flew in all directions, had not Phoebus Apollo taken his stand upon the wall to defeat his purpose and to aid the Trojans. Thrice did Patroclus charge at an angle of the high wall, and thrice did Apollo beat him back, striking his shield with his own immortal hands. When Patroclus was coming on like a god for yet a fourth time, Apollo shouted to him with an awful voice and said, "Draw back, noble Patroclus, it is not your lot to sack the city of the Trojan chieftains, nor yet will it be that of Achilles who is a far better man than you are." On hearing this, Patroclus withdrew to some distance and avoided the anger of Apollo. Meanwhile Hector was waiting with his horses inside the Scaean gates, in doubt whether to drive out again and go on fighting, or to call the army inside the gates. As he was thus doubting Phoebus Apollo drew near him in the likeness of a young and lusty warrior Asius, who was Hector's uncle, being own brother to Hecuba, and son of Dymas who lived in Phrygia by the waters of the river Sangarius; in his likeness Jove's son Apollo now spoke to Hector saying, "Hector, why have you left off fighting? It is ill done of you. If I were as much better a man than you, as I am worse, you should soon rue your slackness. Drive straight towards Patroclus, if so be that Apollo may grant you a triumph over him, and you may rull him." With this the god went back into the hurly-burly, and Hector bade Cebriones drive again into the fight. Apollo passed in among them, and struck panic into the Argives, while he gave triumph to Hector and the Trojans. Hector let the other Danaans alone and killed no man, but drove straight at Patroclus. Patroclus then sprang from his chariot to the ground, with a spear in his left hand, and in his right a jagged stone as large as his hand could hold. He stood still and threw it, nor did it go far without hitting some one; the cast was not in vain, for the stone struck Cebriones, Hector's charioteer, a bastard son of Priam, as he held the reins in his hands. The stone hit him on the forehead and drove his brows into his head for the bone was smashed, and his eyes fell to the ground at his feet. He dropped dead from his chariot as though he were diving, and there was no more life left in him. Over him did you then vaunt, O knight Patroclus, saying, "Bless my heart, how active he is, and how well he dives. If we had been at sea this fellow would have dived from the ship's side and brought up as many oysters as the whole crew could stomach, even in rough water, for he has dived beautifully off his chariot on to the ground. It seems, then, that there are divers also among the Trojans." As he spoke he flung himself on Cebriones with the spring, as it were, of a lion that while attacking a stockyard is himself struck in the chest, and his courage is his own bane- even so furiously, O Patroclus, did you then spring upon Cebriones. Hector sprang also from his chariot to the ground. The pair then fought over the body of Cebriones. As two lions fight fiercely on some high mountain over the body of a stag that they have killed, even so did these two mighty warriors, Patroclus son of Menoetius and brave Hector, hack and hew at one another over the corpse of Cebriones. Hector would not let him go when he had once got him by the head, while Patroclus kept fast hold of his feet, and a fierce fight raged between the other Danaans and Trojans. As the east and south wind buffet one another when they beat upon some dense forest on the mountains- there is beech and ash and spreading cornel; the to of the trees roar as they beat on one another, and one can hear the boughs cracking and breaking- even so did the Trojans and Achaeans spring upon one another and lay about each other, and neither side would give way. Many a pointed spear fell to ground and many a winged arrow sped from its bow-string about the body of Cebriones; many a great stone, moreover, beat on many a shield as they fought around his body, but there he lay in the whirling clouds of dust, all huge and hugely, heedless of his driving now. So long as the sun was still high in mid-heaven the weapons of either side were alike deadly, and the people fell; but when he went down towards the time when men loose their oxen, the Achaeans proved to be beyond all forecast stronger, so that they drew Cebriones out of range of the darts and tumult of the Trojans, and stripped the armour from his shoulders. Then Patroclus sprang like Mars with fierce intent and a terrific shout upon the Trojans, and thrice did he kill nine men; but as he was coming on like a god for a time, then, O Patroclus, was the hour of your end approaching, for Phoebus fought you in fell earnest. Patroclus did not see him as he moved about in the crush, for he was enshrouded in thick darkness, and the god struck him from behind on his back and his broad shoulders with the flat of his hand, so that his eyes turned dizzy. Phoebus Apollo beat the helmet from off his head, and it rolled rattling off under the horses' feet, where its horse-hair plumes were all begrimed with dust and blood. Never indeed had that helmet fared so before, for it had served to protect the head and comely forehead of the godlike hero Achilles. Now, however, Zeus delivered it over to be worn by Hector. Nevertheless the end of Hector also was near. The bronze-shod spear, so great and so strong, was broken in the hand of Patroclus, while his shield that covered him from head to foot fell to the ground as did also the band that held it, and Apollo undid the fastenings of his corslet. On this his mind became clouded; his limbs failed him, and he stood as one dazed; whereon Euphorbus son of Panthous a Dardanian, the best spearman of his time, as also the finest horseman and fleetest runner, came behind him and struck him in the back with a spear, midway between the shoulders. This man as soon as ever he had come up with his chariot had dismounted twenty men, so proficient was he in all the arts of war- he it was, O knight Patroclus, that first drove a weapon into you, but he did not quite overpower you. Euphorbus then ran back into the crowd, after drawing his ashen spear out of the wound; he would not stand firm and wait for Patroclus, unarmed though he now was, to attack him; but Patroclus unnerved, alike by the blow the god had given him and by the spear-wound, drew back under cover of his men in fear for his life. Hector on this, seeing him to be wounded and giving ground, forced his way through the ranks, and when close up with him struck him in the lower part of the belly with a spear, driving the bronze point right through it, so that he fell heavily to the ground to the great of the Achaeans. As when a lion has fought some fierce wild-boar and worsted him- the two fight furiously upon the mountains over some little fountain at which they would both drink, and the lion has beaten the boar till he can hardly breathe- even so did Hector son of Priam take the life of the brave son of Menoetius who had killed so many, striking him from close at hand, and vaunting over him the while. "Patroclus," said he, "you deemed that you should sack our city, rob our Trojan women of their freedom, and carry them off in your ships to your own country. Fool; Hector and his fleet horses were ever straining their utmost to defend them. I am foremost of all the Trojan warriors to stave the day of bondage from off them; as for you, vultures shall devour you here. Poor wretch, Achilles with all his bravery availed you nothing; and yet I ween when you left him he charged you straitly saying, 'Come not back to the ships, knight Patroclus, till you have rent the bloodstained shirt of murderous Hector about his body. Thus I ween did he charge you, and your fool's heart answered him 'yea' within you." Then, as the life ebbed out of you, you answered, O knight Patroclus: "Hector, vaunt as you will, for Jove the son of Saturn and Apollo have vouchsafed you victory; it is they who have vanquished me so easily, and they who have stripped the armour from my shoulders; had twenty such men as you attacked me, all of them would have fallen before my spear. Fate and the son of Leto have overpowered me, and among mortal men Euphorbus; you are yourself third only in the killing of me. I say further, and lay my saying to your heart, you too shall live but for a little season; death and the day of your doom are close upon you, and they will lay you low by the hand of Achilles son of Aeacus." When he had thus spoken his eyes were closed in death, his soul left his body and flitted down to the house of Hades, mourning its sad fate and bidding farewell to the youth and vigor of its manhood. Dead though he was, Hector still spoke to him saying, "Patroclus, why should you thus foretell my doom? Who knows but Achilles, son of lovely Thetis, may be smitten by my spear and die before me?" As he spoke he drew the bronze spear from the wound, planting his foot upon the body, which he thrust off and let lie on its back. He then went spear in hand after Automedon, squire of the fleet descendant of Aeacus, for he longed to lay him low, but the immortal steeds which the gods had given as a rich gift to Peleus bore him swiftly from the field. ---------------------------------------------------------------------- BOOK XVII Brave Menelaus son of Atreus now came to know that Patroclus had fallen, and made his way through the front ranks clad in full armour to bestride him. As a cow stands lowing over her first calf, even so did yellow-haired Menelaus bestride Patroclus. He held his round shield and his spear in front of him, resolute to kill any who should dare face him. But the son of Panthous had also noted the body, and came up to Menelaus saying, "Menelaus, son of Atreus, draw back, leave the body, and let the bloodstained spoils be. I was first of the Trojans and their brave allies to drive my spear into Patroclus, let me, therefore, have my full glory among the Trojans, or I will take aim and kill you." To this Menelaus answered in great anger "By father Jove, boasting is an ill thing. The pard is not more bold, nor the lion nor savage wild-boar, which is fiercest and most dauntless of all creatures, than are the proud sons of Panthous. Yet Hyperenor did not see out the days of his youth when he made light of me and withstood me, deeming me the meanest soldier among the Danaans. His own feet never bore him back to gladden his wife and parents. Even so shall I make an end of you too, if you withstand me; get you back into the crowd and do not face me, or it shall be worse for you. Even a fool may be wise after the event." Euphorbus would not listen, and said, "Now indeed, Menelaus, shall you pay for the death of my brother over whom you vaunted, and whose wife you widowed in her bridal chamber, while you brought grief unspeakable on his parents. I shall comfort these poor people if I bring your head and armour and place them in the hands of Panthous and noble Phrontis. The time is come when this matter shall be fought out and settled, for me or against me." As he spoke he struck Menelaus full on the shield, but the spear did not go through, for the shield turned its point. Menelaus then took aim, praying to father Jove as he did so; Euphorbus was drawing back, and Menelaus struck him about the roots of his throat, leaning his whole weight on the spear, so as to drive it home. The point went clean through his neck, and his armour rang rattling round him as he fell heavily to the ground. His hair which was like that of the Graces, and his locks so deftly bound in bands of silver and gold, were all bedrabbled with blood. As one who has grown a fine young olive tree in a clear space where there is abundance of water- the plant is full of promise, and though the winds beat upon it from every quarter it puts forth its white blossoms till the blasts of some fierce hurricane sweep down upon it and level it with the ground- even so did Menelaus strip the fair youth Euphorbus of his armour after he had slain him. Or as some fierce lion upon the mountains in the pride of his strength fastens on the finest heifer in a herd as it is feeding- first he breaks her neck with his strong jaws, and then gorges on her blood and entrails; dogs and shepherds raise a hue and cry against him, but they stand aloof and will not come close to him, for they are pale with fear- even so no one had the courage to face valiant Menelaus. The son of Atreus would have then carried off the armour of the son of Panthous with ease, had not Phoebus Apollo been angry, and in the guise of Mentes chief of the Cicons incited Hector to attack him. "Hector," said he, "you are now going after the horses of the noble son of Aeacus, but you will not take them; they cannot be kept in hand and driven by mortal man, save only by Achilles, who is son to an immortal mother. Meanwhile Menelaus son of Atreus has bestridden the body of Patroclus and killed the noblest of the Trojans, Euphorbus son of Panthous, so that he can fight no more." The god then went back into the toil and turmoil, but the soul of Hector was darkened with a cloud of grief; he looked along the ranks and saw Euphorbus lying on the ground with the blood still flowing from his wound, and Menelaus stripping him of his armour. On this he made his way to the front like a flame of fire, clad in his gleaming armour, and crying with a loud voice. When the son of Atreus heard him, he said to himself in his dismay, "Alas! what shall I do? I may not let the Trojans take the armour of Patroclus who has fallen fighting on my behalf, lest some Danaan who sees me should cry shame upon me. Still if for my honour's sake I fight Hector and the Trojans single-handed, they will prove too many for me, for Hector is bringing them up in force. Why, however, should I thus hesitate? When a man fights in despite of heaven with one whom a god befriends, he will soon rue it. Let no Danaan think ill of me if I give place to Hector, for the hand of heaven is with him. Yet, if I could find Ajax, the two of us would fight Hector and heaven too, if we might only save the body of Patroclus for Achilles son of Peleus. This, of many evils would be the least." While he was thus in two minds, the Trojans came up to him with Hector at their head; he therefore drew back and left the body, turning about like some bearded lion who is being chased by dogs and men from a stockyard with spears and hue and cry, whereon he is daunted and slinks sulkily off- even so did Menelaus son of Atreus turn and leave the body of Patroclus. When among the body of his men, he looked around for mighty Ajax son of Telamon, and presently saw him on the extreme left of the fight, cheering on his men and exhorting them to keep on fighting, for Phoebus Apollo had spread a great panic among them. He ran up to him and said, "Ajax, my good friend, come with me at once to dead Patroclus, if so be that we may take the body to Achilles- as for his armour, Hector already has it." These words stirred the heart of Ajax, and he made his way among the front ranks, Menelaus going with him. Hector had stripped Patroclus of his armour, and was dragging him away to cut off his head and take the body to fling before the dogs of Troy. But Ajax came up with his shield like wall before him, on which Hector withdrew under shelter of his men, and sprang on to his chariot, giving the armour over to the Trojans to take to the city, as a great trophy for himself; Ajax, therefore, covered the body of Patroclus with his broad shield and bestrode him; as a lion stands over his whelps if hunters have come upon him in a forest when he is with his little ones- in the pride and fierceness of his strength he draws his knit brows down till they cover his eyes- even so did Ajax bestride the body of Patroclus, and by his side stood Menelaus son of Atreus, nursing great sorrow in his heart. Then Glaucus son of Hippolochus looked fiercely at Hector and rebuked him sternly. "Hector," said he, "you make a brave show, but in fight you are sadly wanting. A runaway like yourself has no claim to so great a reputation. Think how you may now save your town and citadel by the hands of your own people born in Ilius; for you will get no Lycians to fight for you, seeing what thanks they have had for their incessant hardships. Are you likely, sir, to do anything to help a man of less note, after leaving Sarpedon, who was at once your guest and comrade in arms, to be the spoil and prey of the Danaans? So long as he lived he did good service both to your city and yourself; yet you had no stomach to save his body from the dogs. If the Lycians will listen to me, they will go home and leave Troy to its fate. If the Trojans had any of that daring fearless spirit which lays hold of men who are fighting for their country and harassing those who would attack it, we should soon bear off Patroclus into Ilius. Could we get this dead man away and bring him into the city of Priam, the Argives would readily give up the armour of Sarpedon, and we should get his body to boot. For he whose squire has been now killed is the foremost man at the ships of the Achaeans- he and his close-fighting followers. Nevertheless you dared not make a stand against Ajax, nor face him, eye to eye, with battle all round you, for he is a braver man than you are." Hector scowled at him and answered, "Glaucus, you should know better. I have held you so far as a man of more understanding than any in all Lycia, but now I despise you for saying that I am afraid of Ajax. I fear neither battle nor the din of chariots, but Jove's will is stronger than ours; Jove at one time makes even a strong man draw back and snatches victory from his grasp, while at another he will set him on to fight. Come hither then, my friend, stand by me and see indeed whether I shall play the coward the whole day through as you say, or whether I shall not stay some even of the boldest Danaans from fighting round the body of Patroclus." As he spoke he called loudly on the Trojans saying, "Trojans, Lycians, and Dardanians, fighters in close combat, be men, my friends, and fight might and main, while I put on the goodly armour of Achilles, which I took when I killed Patroclus." With this Hector left the fight, and ran full speed after his men who were taking the armour of Achilles to Troy, but had not yet got far. Standing for a while apart from the woeful fight, he changed his armour. His own he sent to the strong city of Ilius and to the Trojans, while he put on the immortal armour of the son of Peleus, which the gods had given to Peleus, who in his age gave it to his son; but the son did not grow old in his father's armour. When Jove, lord of the storm-cloud, saw Hector standing aloof and arming himself in the armour of the son of Peleus, he wagged his head and muttered to himself saying, "A! poor wretch, you arm in the armour of a hero, before whom many another trembles, and you reck nothing of the doom that is already close upon you. You have killed his comrade so brave and strong, but it was not well that you should strip the armour from his head and shoulders. I do indeed endow you with great might now, but as against this you shall not return from battle to lay the armour of the son of Peleus before Andromache." The son of Saturn bowed his portentous brows, and Hector fitted the armour to his body, while terrible Mars entered into him, and filled his whole body with might and valour. With a shout he strode in among the allies, and his armour flashed about him so that he seemed to all of them like the great son of Peleus himself. He went about among them and cheered them on- Mesthles, Glaucus, Medon, Thersilochus, Asteropaeus, Deisenor and Hippothous, Phorcys, Chromius and Ennomus the augur. All these did he exhort saying, "Hear me, allies from other cities who are here in your thousands, it was not in order to have a crowd about me that I called you hither each from his several city, but that with heart and soul you might defend the wives and little ones of the Trojans from the fierce Achaeans. For this do I oppress my people with your food and the presents that make you rich. Therefore turn, and charge at the foe, to stand or fall as is the game of war; whoever shall bring Patroclus, dead though he be, into the hands of the Trojans, and shall make Ajax give way before him, I will give him one half of the spoils while I keep the other. He will thus share like honour with myself." When he had thus spoken they charged full weight upon the Danaans with their spears held out before them, and the hopes of each ran high that he should force Ajax son of Telamon to yield up the body- fools that they were, for he was about to take the lives of many. Then Ajax said to Menelaus, "My good friend Menelaus, you and I shall hardly come out of this fight alive. I am less concerned for the body of Patroclus, who will shortly become meat for the dogs and vultures of Troy, than for the safety of my own head and yours. Hector has wrapped us round in a storm of battle from every quarter, and our destruction seems now certain. Call then upon the princes of the Danaans if there is any who can hear us." Menelaus did as he said, and shouted to the Danaans for help at the top of his voice. "My friends," he cried, "princes and counsellors of the Argives, all you who with Agamemnon and Menelaus drink at the public cost, and give orders each to his own people as Jove vouchsafes him power and glory, the fight is so thick about me that I cannot distinguish you severally; come on, therefore, every man unbidden, and think it shame that Patroclus should become meat and morsel for Trojan hounds." Fleet Ajax son of Oileus heard him and was first to force his way through the fight and run to help him. Next came Idomeneus and Meriones his esquire, peer of murderous Mars. As for the others that came into the fight after these, who of his own self could name them? The Trojans with Hector at their head charged in a body. As a great wave that comes thundering in at the mouth of some heaven-born river, and the rocks that jut into the sea ring with the roar of the breakers that beat and buffet them- even with such a roar did the Trojans come on; but the Achaeans in singleness of heart stood firm about the son of Menoetius, and fenced him with their bronze shields. Jove, moreover, hid the brightness of their helmets in a thick cloud, for he had borne no grudge against the son of Menoetius while he was still alive and squire to the descendant of Aeacus; therefore he was loth to let him fall a prey to the dogs of his foes the Trojans, and urged his comrades on to defend him. At first the Trojans drove the Achaeans back, and they withdrew from the dead man daunted. The Trojans did not succeed in killing any one, nevertheless they drew the body away. But the Achaeans did not lose it long, for Ajax, foremost of all the Danaans after the son of Peleus alike in stature and prowess, quickly rallied them and made towards the front like a wild boar upon the mountains when he stands at bay in the forest glades and routs the hounds and lusty youths that have attacked him- even so did Ajax son of Telamon passing easily in among the phalanxes of the Trojans, disperse those who had bestridden Patroclus and were most bent on winning glory by dragging him off to their city. At this moment Hippothous brave son of the Pelasgian Lethus, in his zeal for Hector and the Trojans, was dragging the body off by the foot through the press of the fight, having bound a strap round the sinews near the ancle; but a mischief soon befell him from which none of those could save him who would have gladly done so, for the son of Telamon sprang forward and smote him on his bronze-cheeked helmet. The plumed headpiece broke about the point of the weapon, struck at once by the spear and by the strong hand of Ajax, so that the bloody brain came oozing out through the crest-socket. His strength then failed him and he let Patroclus' foot drop from his hand, as he fell full length dead upon the body; thus he died far from the fertile land of Larissa, and never repaid his parents the cost of bringing him up, for his life was cut short early by the spear of mighty Ajax. Hector then took aim at Ajax with a spear, but he saw it coming and just managed to avoid it; the spear passed on and struck Schedius son of noble Iphitus, captain of the Phoceans, who dwelt in famed Panopeus and reigned over much people; it struck him under the middle of the collar-bone the bronze point went right through him, coming out at the bottom of his shoulder-blade, and his armour rang rattling round him as he fell heavily to the ground. Ajax in his turn struck noble Phorcys son of Phaenops in the middle of the belly as he was bestriding Hippothous, and broke the plate of his cuirass; whereon the spear tore out his entrails and he clutched the ground in his palm as he fell to earth. Hector and those who were in the front rank then gave ground, while the Argives raised a loud cry of triumph, and drew off the bodies of Phorcys and Hippothous which they stripped presently of their armour. The Trojans would now have been worsted by the brave Achaeans and driven back to Ilius through their own cowardice, while the Argives, so great was their courage and endurance, would have achieved a triumph even against the will of Jove, if Apollo had not roused Aeneas, in the likeness of Periphas son of Epytus, an attendant who had grown old in the service of Aeneas' aged father, and was at all times devoted to him. In his likeness, then, Apollo said, "Aeneas, can you not manage, even though heaven be against us, to save high Ilius? I have known men, whose numbers, courage, and self-reliance have saved their people in spite of Jove, whereas in this case he would much rather give victory to us than to the Danaans, if you would only fight instead of being so terribly afraid." Aeneas knew Apollo when he looked straight at him, and shouted to Hector saying, "Hector and all other Trojans and allies, shame on us if we are beaten by the Achaeans and driven back to Ilius through our own cowardice. A god has just come up to me and told me that Jove the supreme disposer will be with us. Therefore let us make for the Danaans, that it may go hard with them ere they bear away dead Patroclus to the ships." As he spoke he sprang out far in front of the others, who then rallied and again faced the Achaeans. Aeneas speared Leiocritus son of Arisbas, a valiant follower of Lycomedes, and Lycomedes was moved with pity as he saw him fall; he therefore went close up, and speared Apisaon son of Hippasus shepherd of his people in the liver under the midriff, so that he died; he had come from fertile Paeonia and was the best man of them all after Asteropaeus. Asteropaeus flew forward to avenge him and attack the Danaans, but this might no longer be, inasmuch as those about Patroclus were well covered by their shields, and held their spears in front of them, for Ajax had given them strict orders that no man was either to give ground, or to stand out before the others, but all were to hold well together about the body and fight hand to hand. Thus did huge Ajax bid them, and the earth ran red with blood as the corpses fell thick on one another alike on the side of the Trojans and allies, and on that of the Danaans; for these last, too, fought no bloodless fight though many fewer of them perished, through the care they took to defend and stand by one another. Thus did they fight as it were a flaming fire; it seemed as though it had gone hard even with the sun and moon, for they were hidden over all that part where the bravest heroes were fighting about the dead son of Menoetius, whereas the other Danaans and Achaeans fought at their ease in full daylight with brilliant sunshine all round them, and there was not a cloud to be seen neither on plain nor mountain. These last moreover would rest for a while and leave off fighting, for they were some distance apart and beyond the range of one another's weapons, whereas those who were in the thick of the fray suffered both from battle and darkness. All the best of them were being worn out by the great weight of their armour, but the two valiant heroes, Thrasymedes and Antilochus, had not yet heard of the death of Patroclus, and believed him to be still alive and leading the van against the Trojans; they were keeping themselves in reserve against the death or rout of their own comrades, for so Nestor had ordered when he sent them from the ships into battle. Thus through the livelong day did they wage fierce war, and the sweat of their toil rained ever on their legs under them, and on their hands and eyes, as they fought over the squire of the fleet son of Peleus. It was as when a man gives a great ox-hide all drenched in fat to his men, and bids them stretch it; whereon they stand round it in a ring and tug till the moisture leaves it, and the fat soaks in for the many that pull at it, and it is well stretched- even so did the two sides tug the dead body hither and thither within the compass of but a little space- the Trojans steadfastly set on drag ing it into Ilius, while the Achaeans were no less so on taking it to their ships; and fierce was the fight between them. Not Mars himself the lord of hosts, nor yet Minerva, even in their fullest fury could make light of such a battle. Such fearful turmoil of men and horses did Jove on that day ordain round the body of Patroclus. Meanwhile Achilles did not know that he had fallen, for the fight was under the wall of Troy a long way off the ships. He had no idea, therefore, that Patroclus was dead, and deemed that he would return alive as soon as he had gone close up to the gates. He knew that he was not to sack the city neither with nor without himself, for his mother had often told him this when he had sat alone with her, and she had informed him of the counsels of great Jove. Now, however, she had not told him how great a disaster had befallen him in the death of the one who was far dearest to him of all his comrades. The others still kept on charging one another round the body with their pointed spears and killing each other. Then would one say, "My friends, we can never again show our faces at the ships- better, and greatly better, that earth should open and swallow us here in this place, than that we should let the Trojans have the triumph of bearing off Patroclus to their city." The Trojans also on their part spoke to one another saying, "Friends, though we fall to a man beside this body, let none shrink from fighting." With such words did they exhort each other. They fought and fought, and an iron clank rose through the void air to the brazen vault of heaven. The horses of the descendant of Aeacus stood out of the fight and wept when they heard that their driver had been laid low by the hand of murderous Hector. Automedon, valiant son of Diores, lashed them again and again; many a time did he speak kindly to them, and many a time did he upbraid them, but they would neither go back to the ships by the waters of the broad Hellespont, nor yet into battle among the Achaeans; they stood with their chariot stock still, as a pillar set over the tomb of some dead man or woman, and bowed their heads to the ground. Hot tears fell from their eyes as they mourned the loss of their charioteer, and their noble manes drooped all wet from under the yokestraps on either side the yoke. The son of Saturn saw them and took pity upon their sorrow. He wagged his head, and muttered to himself, saying, "Poor things, why did we give you to King Peleus who is a mortal, while you are yourselves ageless and immortal? Was it that you might share the sorrows that befall mankind? for of all creatures that live and move upon the earth there is none so pitiable as he is- still, Hector son of Priam shall drive neither you nor your chariot. I will not have it. It is enough that he should have the armour over which he vaunts so vainly. Furthermore I will give you strength of heart and limb to bear Automedon safely to the ships from battle, for I shall let the Trojans triumph still further, and go on killing till they reach the ships; whereon night shall fall and darkness overshadow the land." As he spoke he breathed heart and strength into the horses so that they shook the dust from out of their manes, and bore their chariot swiftly into the fight that raged between Trojans and Achaeans. Behind them fought Automedon full of sorrow for his comrade, as a vulture amid a flock of geese. In and out, and here and there, full speed he dashed amid the throng of the Trojans, but for all the fury of his pursuit he killed no man, for he could not wield his spear and keep his horses in hand when alone in the chariot; at last, however, a comrade, Alcimedon, son of Laerces son of Haemon caught sight of him and came up behind his chariot. "Automedon," said he, "what god has put this folly into your heart and robbed you of your right mind, that you fight the Trojans in the front rank single-handed? He who was your comrade is slain, and Hector plumes himself on being armed in the armour of the descendant of Aeacus." Automedon son of Diores answered, "Alcimedon, there is no one else who can control and guide the immortal steeds so well as you can, save only Patroclus- while he was alive- peer of gods in counsel. Take then the whip and reins, while I go down from the car and fight. Alcimedon sprang on to the chariot, and caught up the whip and reins, while Automedon leaped from off the car. When Hector saw him he said to Aeneas who was near him, "Aeneas, counsellor of the mail-clad Trojans, I see the steeds of the fleet son of Aeacus come into battle with weak hands to drive them. I am sure, if you think well, that we might take them; they will not dare face us if we both attack them." The valiant son of Anchises was of the same mind, and the pair went right on, with their shoulders covered under shields of tough dry ox-hide, overlaid with much bronze. Chromius and Aretus went also with them, and their hearts beat high with hope that they might kill the men and capture the horses- fools that they were, for they were not to return scatheless from their meeting with Automedon, who prayed to father Jove and was forthwith filled with courage and strength abounding. He turned to his trusty comrade Alcimedon and said, "Alcimedon, keep your horses so close up that I may feel their breath upon my back; I doubt that we shall not stay Hector son of Priam till he has killed us and mounted behind the horses; he will then either spread panic among the ranks of the Achaeans, or himself be killed among the foremost." On this he cried out to the two Ajaxes and Menelaus, "Ajaxes captains of the Argives, and Menelaus, give the dead body over to them that are best able to defend it, and come to the rescue of us living; for Hector and Aeneas who are the two best men among the Trojans, are pressing us hard in the full tide of war. Nevertheless the issue lies on the lap of heaven, I will therefore hurl my spear and leave the rest to Jove." He poised and hurled as he spoke, whereon the spear struck the round shield of Aretus, and went right through it for the shield stayed it not, so that it was driven through his belt into the lower part of his belly. As when some sturdy youth, axe in hand, deals his blow behind the horns of an ox and severs the tendons at the back of its neck so that it springs forward and then drops, even so did Aretus give one bound and then fall on his back the spear quivering in his body till it made an end of him. Hector then aimed a spear at Automedon but he saw it coming and stooped forward to avoid it, so that it flew past him and the point stuck in the ground, while the butt-end went on quivering till Mars robbed it of its force. They would then have fought hand to hand with swords had not the two Ajaxes forced their way through the crowd when they heard their comrade calling, and parted them for all their fury- for Hector, Aeneas, and Chromius were afraid and drew back, leaving Aretus to lie there struck to the heart. Automedon, peer of fleet Mars, then stripped him of his armour and vaunted over him saying, "I have done little to assuage my sorrow for the son of Menoetius, for the man I have killed is not so good as he was." As he spoke he took the blood-stained spoils and laid them upon his chariot; then he mounted the car with his hands and feet all steeped in gore as a lion that has been gorging upon a bull. And now the fierce groanful fight again raged about Patroclus, for Minerva came down from heaven and roused its fury by the command of far-seeing Jove, who had changed his mind and sent her to encourage the Danaans. As when Jove bends his bright bow in heaven in token to mankind either of war or of the chill storms that stay men from their labour and plague the flocks- even so, wrapped in such radiant raiment, did Minerva go in among the host and speak man by man to each. First she took the form and voice of Phoenix and spoke to Menelaus son of Atreus, who was standing near her. "Menelaus," said she, "it will be shame and dishonour to you, if dogs tear the noble comrade of Achilles under the walls of Troy. Therefore be staunch, and urge your men to be so also." Menelaus answered, "Phoenix, my good old friend, may Minerva vouchsafe me strength and keep the darts from off me, for so shall I stand by Patroclus and defend him; his death has gone to my heart, but Hector is as a raging fire and deals his blows without ceasing, for Jove is now granting him a time of triumph." Minerva was pleased at his having named herself before any of the other gods. Therefore she put strength into his knees and shoulders, and made him as bold as a fly, which, though driven off will yet come again and bite if it can, so dearly does it love man's blood- even so bold as this did she make him as he stood over Patroclus and threw his spear. Now there was among the Trojans a man named Podes, son of Eetion, who was both rich and valiant. Hector held him in the highest honour for he was his comrade and boon companion; the spear of Menelaus struck this man in the girdle just as he had turned in flight, and went right through him. Whereon he fell heavily forward, and Menelaus son of Atreus drew off his body from the Trojans into the ranks of his own people. Apollo then went up to Hector and spurred him on to fight, in the likeness of Phaenops son of Asius who lived in Abydos and was the most favoured of all Hector's guests. In his likeness Apollo said, "Hector, who of the Achaeans will fear you henceforward now that you have quailed before Menelaus who has ever been rated poorly as a soldier? Yet he has now got a corpse away from the Trojans single-handed, and has slain your own true comrade, a man brave among the foremost, Podes son of Eetion. A dark cloud of grief fell upon Hector as he heard, and he made his way to the front clad in full armour. Thereon the son of Saturn seized his bright tasselled aegis, and veiled Ida in cloud: he sent forth his lightnings and his thunders, and as he shook his aegis he gave victory to the Trojans and routed the Achaeans. The panic was begun by Peneleos the Boeotian, for while keeping his face turned ever towards the foe he had been hit with a spear on the upper part of the shoulder; a spear thrown by Polydamas had grazed the top of the bone, for Polydamas had come up to him and struck him from close at hand. Then Hector in close combat struck Leitus son of noble Alectryon in the hand by the wrist, and disabled him from fighting further. He looked about him in dismay, knowing that never again should he wield spear in battle with the Trojans. While Hector was in pursuit of Leitus, Idomeneus struck him on the breastplate over his chest near the nipple; but the spear broke in the shaft, and the Trojans cheered aloud. Hector then aimed at Idomeneus son of Deucalion as he was standing on his chariot, and very narrowly missed him, but the spear hit Coiranus, a follower and charioteer of Meriones who had come with him from Lyctus. Idomeneus had left the ships on foot and would have afforded a great triumph to the Trojans if Coiranus had not driven quickly up to him, he therefore brought life and rescue to Idomeneus, but himself fell by the hand of murderous Hector. For Hector hit him on the jaw under the ear; the end of the spear drove out his teeth and cut his tongue in two pieces, so that he fell from his chariot and let the reins fall to the ground. Meriones gathered them up from the ground and took them into his own hands, then he said to Idomeneus, "Lay on, till you get back to the ships, for you must see that the day is no longer ours." On this Idomeneus lashed the horses to the ships, for fear had taken hold upon him. Ajax and Menelaus noted how Jove had turned the scale in favour of the Trojans, and Ajax was first to speak. "Alas," said he, "even a fool may see that father Jove is helping the Trojans. All their weapons strike home; no matter whether it be a brave man or a coward that hurls them, Jove speeds all alike, whereas ours fall each one of them without effect. What, then, will be best both as regards rescuing the body, and our return to the joy of our friends who will be grieving as they look hitherwards; for they will make sure that nothing can now check the terrible hands of Hector, and that he will fling himself upon our ships. I wish that some one would go and tell the son of Peleus at once, for I do not think he can have yet heard the sad news that the dearest of his friends has fallen. But I can see not a man among the Achaeans to send, for they and their chariots are alike hidden in darkness. O father Jove, lift this cloud from over the sons of the Achaeans; make heaven serene, and let us see; if you will that we perish, let us fall at any rate by daylight." Father Jove heard him and had compassion upon his tears. Forthwith he chased away the cloud of darkness, so that the sun shone out and all the fighting was revealed. Ajax then said to Menelaus, "Look, Menelaus, and if Antilochus son of Nestor be still living, send him at once to tell Achilles that by far the dearest to him of all his comrades has fallen." Menelaus heeded his words and went his way as a lion from a stockyard- the lion is tired of attacking the men and hounds, who keep watch the whole night through and will not let him feast on the fat of their herd. In his lust of meat he makes straight at them but in vain, for darts from strong hands assail him, and burning brands which daunt him for all his hunger, so in the morning he slinks sulkily away- even so did Menelaus sorely against his will leave Patroclus, in great fear lest the Achaeans should be driven back in rout and let him fall into the hands of the foe. He charged Meriones and the two Ajaxes straitly saying, "Ajaxes and Meriones, leaders of the Argives, now indeed remember how good Patroclus was; he was ever courteous while alive, bear it in mind now that he is dead." With this Menelaus left them, looking round him as keenly as an eagle, whose sight they say is keener than that of any other bird- however high he may be in the heavens, not a hare that runs can escape him by crouching under bush or thicket, for he will swoop down upon it and make an end of it- even so, O Menelaus, did your keen eyes range round the mighty host of your followers to see if you could find the son of Nestor still alive. Presently Menelaus saw him on the extreme left of the battle cheering on his men and exhorting them to fight boldly. Menelaus went up to him and said, "Antilochus, come here and listen to sad news, which I would indeed were untrue. You must see with your own eyes that heaven is heaping calamity upon the Danaans, and giving victory to the Trojans. Patroclus has fallen, who was the bravest of the Achaeans, and sorely will the Danaans miss him. Run instantly to the ships and tell Achilles, that he may come to rescue the body and bear it to the ships. As for the armour, Hector already has it." Antilochus was struck with horror. For a long time he was speechless; his eyes filled with tears and he could find no utterance, but he did as Menelaus had said, and set off running as soon as he had given his armour to a comrade, Laodocus, who was wheeling his horses round, close beside him. Thus, then, did he run weeping from the field, to carry the bad news to Achilles son of Peleus. Nor were you, O Menelaus, minded to succour his harassed comrades, when Antilochus had left the Pylians- and greatly did they miss him- but he sent them noble Thrasymedes, and himself went back to Patroclus. He came running up to the two Ajaxes and said, "I have sent Antilochus to the ships to tell Achilles, but rage against Hector as he may, he cannot come, for he cannot fight without armour. What then will be our best plan both as regards rescuing the dead, and our own escape from death amid the battle-cries of the Trojans?" Ajax answered, "Menelaus, you have said well: do you, then, and Meriones stoop down, raise the body, and bear it out of the fray, while we two behind you keep off Hector and the Trojans, one in heart as in name, and long used to fighting side by side with one another." On this Menelaus and Meriones took the dead man in their arms and lifted him high aloft with a great effort. The Trojan host raised a hue and cry behind them when they saw the Achaeans bearing the body away, and flew after them like hounds attacking a wounded boar at the loo of a band of young huntsmen. For a while the hounds fly at him as though they would tear him in pieces, but now and again he turns on them in a fury, scaring and scattering them in all directions- even so did the Trojans for a while charge in a body, striking with sword and with spears pointed ai both the ends, but when the two Ajaxes faced them and stood at bay, they would turn pale and no man dared press on to fight further about the dead. In this wise did the two heroes strain every nerve to bear the body to the ships out of the fight. The battle raged round them like fierce flames that when once kindled spread like wildfire over a city, and the houses fall in the glare of its burning- even such was the roar and tramp of men and horses that pursued them as they bore Patroclus from the field. Or as mules that put forth all their strength to draw some beam or great piece of ship's timber down a rough mountain-track, and they pant and sweat as they, go even so did Menelaus and pant and sweat as they bore the body of Patroclus. Behind them the two Ajaxes held stoutly out. As some wooded mountain-spur that stretches across a plain will turn water and check the flow even of a great river, nor is there any stream strong enough to break through it- even so did the two Ajaxes face the Trojans and stern the tide of their fighting though they kept pouring on towards them and foremost among them all was Aeneas son of Anchises with valiant Hector. As a flock of daws or starlings fall to screaming and chattering when they see a falcon, foe to i'll small birds, come soaring near them, even so did the Achaean youth raise a babel of cries as they fled before Aeneas and Hector, unmindful of their former prowess. In the rout of the Danaans much goodly armour fell round about the trench, and of fighting there was no end. ---------------------------------------------------------------------- BOOK XVIII Thus then did they fight as it were a flaming fire. Meanwhile the fleet runner Antilochus, who had been sent as messenger, reached Achilles, and found him sitting by his tall ships and boding that which was indeed too surely true. "Alas," said he to himself in the heaviness of his heart, "why are the Achaeans again scouring the plain and flocking towards the ships? Heaven grant the gods be not now bringing that sorrow upon me of which my mother Thetis spoke, saying that while I was yet alive the bravest of the Myrmidons should fall before the Trojans, and see the light of the sun no longer. I fear the brave son of Menoetius has fallen through his own daring and yet I bade him return to the ships as soon as he had driven back those that were bringing fire against them, and not join battle with Hector." As he was thus pondering, the son of Nestor came up to him and told his sad tale, weeping bitterly the while. "Alas," he cried, "son of noble Peleus, I bring you bad tidings, would indeed that they were untrue. Patroclus has fallen, and a fight is raging about his naked body- for Hector holds his armour." A dark cloud of grief fell upon Achilles as he listened. He filled both hands with dust from off the ground, and poured it over his head, disfiguring his comely face, and letting the refuse settle over his shirt so fair and new. He flung himself down all huge and hugely at full length, and tore his hair with his hands. The bondswomen whom Achilles and Patroclus had taken captive screamed aloud for grief, beating their breasts, and with their limbs failing them for sorrow. Antilochus bent over him the while, weeping and holding both his hands as he lay groaning for he feared that he might plunge a knife into his own throat. Then Achilles gave a loud cry and his mother heard him as she was sitting in the depths of the sea by the old man her father, whereon she screamed, and all the goddesses daughters of Nereus that dwelt at the bottom of the sea, came gathering round her. There were Glauce, Thalia and Cymodoce, Nesaia, Speo, thoe and dark-eyed Halie, Cymothoe, Actaea and Limnorea, Melite, Iaera, Amphithoe and Agave, Doto and Proto, Pherusa and Dynamene, Dexamene, Amphinome and Callianeira, Doris, Panope, and the famous sea-nymph Galatea, Nemertes, Apseudes and Callianassa. There were also Clymene, Ianeira and Ianassa, Maera, Oreithuia and Amatheia of the lovely locks, with other Nereids who dwell in the depths of the sea. The crystal cave was filled with their multitude and they all beat their breasts while Thetis led them in their lament. "Listen," she cried, "sisters, daughters of Nereus, that you may hear the burden of my sorrows. Alas, woe is me, woe in that I have borne the most glorious of offspring. I bore him fair and strong, hero among heroes, and he shot up as a sapling; I tended him as a plant in a goodly garden, and sent him with his ships to Ilius to fight the Trojans, but never shall I welcome him back to the house of Peleus. So long as he lives to look upon the light of the sun he is in heaviness, and though I go to him I cannot help him. Nevertheless I will go, that I may see my dear son and learn what sorrow has befallen him though he is still holding aloof from battle." She left the cave as she spoke, while the others followed weeping after, and the waves opened a path before them. When they reached the rich plain of Troy, they came up out of the sea in a long line on to the sands, at the place where the ships of the Myrmidons were drawn up in close order round the tents of Achilles. His mother went up to him as he lay groaning; she laid her hand upon his head and spoke piteously, saying, "My son, why are you thus weeping? What sorrow has now befallen you? Tell me; hide it not from me. Surely Jove has granted you the prayer you made him, when you lifted up your hands and besought him that the Achaeans might all of them be pent up at their ships, and rue it bitterly in that you were no longer with them." Achilles groaned and answered, "Mother, Olympian Jove has indeed vouchsafed me the fulfilment of my prayer, but what boots it to me, seeing that my dear comrade Patroclus has fallen- he whom I valued more than all others, and loved as dearly as my own life? I have lost him; aye, and Hector when he had killed him stripped the wondrous armour, so glorious to behold, which the gods gave to Peleus when they laid you in the couch of a mortal man. Would that you were still dwelling among the immortal sea-nymphs, and that Peleus had taken to himself some mortal bride. For now you shall have grief infinite by reason of the death of that son whom you can never welcome home- nay, I will not live nor go about among mankind unless Hector fall by my spear, and thus pay me for having slain Patroclus son of Menoetius." Thetis wept and answered, "Then, my son, is your end near at hand- for your own death awaits you full soon after that of Hector." Then said Achilles in his great grief, "I would die here and now, in that I could not save my comrade. He has fallen far from home, and in his hour of need my hand was not there to help him. What is there for me? Return to my own land I shall not, and I have brought no saving neither to Patroclus nor to my other comrades of whom so many have been slain by mighty Hector; I stay here by my ships a bootless burden upon the earth, I, who in fight have no peer among the Achaeans, though in council there are better than I. Therefore, perish strife both from among gods and men, and anger, wherein even a righteous man will harden his heart- which rises up in the soul of a man like smoke, and the taste thereof is sweeter than drops of honey. Even so has Agamemnon angered me. And yet- so be it, for it is over; I will force my soul into subjection as I needs must; I will go; I will pursue Hector who has slain him whom I loved so dearly, and will then abide my doom when it may please Jove and the other gods to send it. Even Hercules, the best beloved of Jove- even he could not escape the hand of death, but fate and Juno's fierce anger laid him low, as I too shall lie when I am dead if a like doom awaits me. Till then I will win fame, and will bid Trojan and Dardanian women wring tears from their tender cheeks with both their hands in the grievousness of their great sorrow; thus shall they know that he who has held aloof so long will hold aloof no longer. Hold me not back, therefore, in the love you bear me, for you shall not move me." Then silver-footed Thetis answered, "My son, what you have said is true. It is well to save your comrades from destruction, but your armour is in the hands of the Trojans; Hector bears it in triumph upon his own shoulders. Full well I know that his vaunt shall not be lasting, for his end is close at hand; go not, however, into the press of battle till you see me return hither; to-morrow at break of day I shall be here, and will bring you goodly armour from King Vulcan." On this she left her brave son, and as she turned away she said to the sea-nymphs her sisters, "Dive into the bosom of the sea and go to the house of the old sea-god my father. Tell him everything; as for me, I will go to the cunning workman Vulcan on high Olympus, and ask him to provide my son with a suit of splendid armour." When she had so said, they dived forthwith beneath the waves, while silver-footed Thetis went her way that she might bring the armour for her son. Thus, then, did her feet bear the goddess to Olympus, and meanwhile the Achaeans were flying with loud cries before murderous Hector till they reached the ships and the Hellespont, and they could not draw the body of Mars's servant Patroclus out of reach of the weapons that were showered upon him, for Hector son of Priam with his host and horsemen had again caught up to him like the flame of a fiery furnace; thrice did brave Hector seize him by the feet, striving with might and main to draw him away and calling loudly on the Trojans, and thrice did the two Ajaxes, clothed in valour as with a garment, beat him from off the body; but all undaunted he would now charge into the thick of the fight, and now again he would stand still and cry aloud, but he would give no ground. As upland shepherds that cannot chase some famished lion from a carcase, even so could not the two Ajaxes scare Hector son of Priam from the body of Patroclus. And now he would even have dragged it off and have won imperishable glory, had not Iris fleet as the wind, winged her way as messenger from Olympus to the son of Peleus and bidden him arm. She came secretly without the knowledge of Jove and of the other gods, for Juno sent her, and when she had got close to him she said, "Up, son of Peleus, mightiest of all mankind; rescue Patroclus about whom this fearful fight is now raging by the ships. Men are killing one another, the Danaans in defence of the dead body, while the Trojans are trying to hale it away, and take it to wind Ilius: Hector is the most furious of them all; he is for cutting the head from the body and fixing it on the stakes of the wall. Up, then, and bide here no longer; shrink from the thought that Patroclus may become meat for the dogs of Troy. Shame on you, should his body suffer any kind of outrage." And Achilles said, "Iris, which of the gods was it that sent you to me?" Iris answered, "It was Juno the royal spouse of Jove, but the son of Saturn does not know of my coming, nor yet does any other of the immortals who dwell on the snowy summits of Olympus." Then fleet Achilles answered her saying, "How can I go up into the battle? They have my armour. My mother forbade me to arm till I should see her come, for she promised to bring me goodly armour from Vulcan; I know no man whose arms I can put on, save only the shield of Ajax son of Telamon, and he surely must be fighting in the front rank and wielding his spear about the body of dead Patroclus." Iris said, 'We know that your armour has been taken, but go as you are; go to the deep trench and show yourelf before the Trojans, that they may fear you and cease fighting. Thus will the fainting sons of the Achaeans gain some brief breathing-time, which in battle may hardly be." Iris left him when she had so spoken. But Achilles dear to Jove arose, and Minerva flung her tasselled aegis round his strong shoulders; she crowned his head with a halo of golden cloud from which she kindled a glow of gleaming fire. As the smoke that goes up into heaven from some city that is being beleaguered on an island far out at sea- all day long do men sally from the city and fight their hardest, and at the going down of the sun the line of beacon-fires blazes forth, flaring high for those that dwell near them to behold, if so be that they may come with their ships and succour them- even so did the light flare from the head of Achilles, as he stood by the trench, going beyond the wall- but he aid not join the Achaeans for he heeded the charge which his mother laid upon him. There did he stand and shout aloud. Minerva also raised her voice from afar, and spread terror unspeakable among the Trojans. Ringing as the note of a trumpet that sounds alarm then the foe is at the gates of a city, even so brazen was the voice of the son of Aeacus, and when the Trojans heard its clarion tones they were dismayed; the horses turned back with their chariots for they boded mischief, and their drivers were awe-struck by the steady flame which the grey-eyed goddess had kindled above the head of the great son of Peleus. Thrice did Achilles raise his loud cry as he stood by the trench, and thrice were the Trojans and their brave allies thrown into confusion; whereon twelve of their noblest champions fell beneath the wheels of their chariots and perished by their own spears. The Achaeans to their great joy then drew Patroclus out of reach of the weapons, and laid him on a litter: his comrades stood mourning round him, and among them fleet Achilles who wept bitterly as he saw his true comrade lying dead upon his bier. He had sent him out with horses and chariots into battle, but his return he was not to welcome. Then Juno sent the busy sun, loth though he was, into the waters of Oceanus; so he set, and the Achaeans had rest from the tug and turmoil of war. Now the Trojans when they had come out of the fight, unyoked their horses and gathered in assembly before preparing their supper. They kept their feet, nor would any dare to sit down, for fear had fallen upon them all because Achilles had shown himself after having held aloof so long from battle. Polydamas son of Panthous was first to speak, a man of judgement, who alone among them could look both before and after. He was comrade to Hector, and they had been born upon the same night; with all sincerity and goodwill, therefore, he addressed them thus:- "Look to it well, my friends; I would urge you to go back now to your city and not wait here by the ships till morning, for we are far from our walls. So long as this man was at enmity with Agamemnon the Achaeans were easier to deal with, and I would have gladly camped by the ships in the hope of taking them; but now I go in great fear of the fleet son of Peleus; he is so daring that he will never bide here on the plain whereon the Trojans and Achaeans fight with equal valour, but he will try to storm our city and carry off our women. Do then as I say, and let us retreat. For this is what will happen. The darkness of night will for a time stay the son of Peleus, but if he find us here in the morning when he sallies forth in full armour, we shall have knowledge of him in good earnest. Glad indeed will he be who can escape and get back to Ilius, and many a Trojan will become meat for dogs and vultures may I never live to hear it. If we do as I say, little though we may like it, we shall have strength in counsel during the night, and the great gates with the doors that close them will protect the city. At dawn we can arm and take our stand on the walls; he will then rue it if he sallies from the ships to fight us. He will go back when he has given his horses their fill of being driven all whithers under our walls, and will be in no mind to try and force his way into the city. Neither will he ever sack it, dogs shall devour him ere he do so." Hector looked fiercely at him and answered, "Polydamas, your words are not to my liking in that you bid us go back and be pent within the city. Have you not had enough of being cooped up behind walls? In the old-days the city of Priam was famous the whole world over for its wealth of gold and bronze, but our treasures are wasted out of our houses, and much goods have been sold away to Phrygia and fair Meonia, for the hand of Jove has been laid heavily upon us. Now, therefore, that the son of scheming Saturn has vouchsafed me to win glory here and to hem the Achaeans in at their ships, prate no more in this fool's wise among the people. You will have no man with you; it shall not be; do all of you as I now say;- take your suppers in your companies throughout the host, and keep your watches and be wakeful every man of you. If any Trojan is uneasy about his possessions, let him gather them and give them out among the people. Better let these, rather than the Achaeans, have them. At daybreak we will arm and fight about the ships; granted that Achilles has again come forward to defend them, let it be as he will, but it shall go hard with him. I shall not shun him, but will fight him, to fall or conquer. The god of war deals out like measure to all, and the slayer may yet be slain." Thus spoke Hector; and the Trojans, fools that they were, shouted in applause, for Pallas Minerva had robbed them of their understanding. They gave ear to Hector with his evil counsel, but the wise words of Polydamas no man would heed. They took their supper throughout the host, and meanwhile through the whole night the Achaeans mourned Patroclus, and the son of Peleus led them in their lament. He laid his murderous hands upon the breast of his comrade, groaning again and again as a bearded lion when a man who was chasing deer has robbed him of his young in some dense forest; when the lion comes back he is furious, and searches dingle and dell to track the hunter if he can find him, for he is mad with rage- even so with many a sigh did Achilles speak among the Myrmidons saying, "Alas! vain were the words with which I cheered the hero Menoetius in his own house; I said that I would bring his brave son back again to Opoeis after he had sacked Ilius and taken his share of the spoils- but Jove does not give all men their heart's desire. The same soil shall be reddened here at Troy by the blood of us both, for I too shall never be welcomed home by the old knight Peleus, nor by my mother Thetis, but even in this place shall the earth cover me. Nevertheless, O Patroclus, now that I am left behind you, I will not bury you, till I have brought hither the head and armour of mighty Hector who has slain you. Twelve noble sons of Trojans will I behead before your bier to avenge you; till I have done so you shall lie as you are by the ships, and fair women of Troy and Dardanus, whom we have taken with spear and strength of arm when we sacked men's goodly cities, shall weep over you both night and day." Then Achilles told his men to set a large tripod upon the fire that they might wash the clotted gore from off Patroclus. Thereon they set a tripod full of bath water on to a clear fire: they threw sticks on to it to make it blaze, and the water became hot as the flame played about the belly of the tripod. When the water in the cauldron was boiling they washed the body, anointed it with oil, and closed its wounds with ointment that had been kept nine years. Then they laid it on a bier and covered it with a linen cloth from head to foot, and over this they laid a fair white robe. Thus all night long did the Myrmidons gather round Achilles to mourn Patroclus. Then Jove said to Juno his sister-wife, "So, Queen Juno, you have gained your end, and have roused fleet Achilles. One would think that the Achaeans were of your own flesh and blood." And Juno answered, "Dread son of Saturn, why should you say this thing? May not a man though he be only mortal and knows less than we do, do what he can for another person? And shall not I- foremost of all goddesses both by descent and as wife to you who reign in heaven- devise evil for the Trojans if I am angry with them?" Thus did they converse. Meanwhile Thetis came to the house of Vulcan, imperishable, star-bespangled, fairest of the abodes in heaven, a house of bronze wrought by the lame god's own hands. She found him busy with his bellows, sweating and hard at work, for he was making twenty tripods that were to stand by the wall of his house, and he set wheels of gold under them all that they might go of their own selves to the assemblies of the gods, and come back again- marvels indeed to see. They were finished all but the ears of cunning workmanship which yet remained to be fixed to them: these he was now fixing, and he was hammering at the rivets. While he was thus at work silver-footed Thetis came to the house. Charis, of graceful head-dress, wife to the far-famed lame god, came towards her as soon as she saw her, and took her hand in her own, saying, "Why have you come to our house, Thetis, honoured and ever welcome- for you do not visit us often? Come inside and let me set refreshment before you." The goddess led the way as she spoke, and bade Thetis sit on a richly decorated seat inlaid with silver; there was a footstool also under her feet. Then she called Vulcan and said, "Vulcan, come here, Thetis wants you"; and the far-famed lame god answered, "Then it is indeed an august and honoured goddess who has come here; she it was that took care of me when I was suffering from the heavy fall which I had through my cruel mother's anger- for she would have got rid of me because I was lame. It would have gone hardly with me had not Eurynome, daughter of the ever-encircling waters of Oceanus, and Thetis, taken me to their bosom. Nine years did I stay with them, and many beautiful works in bronze, brooches, spiral armlets, cups, and chains, did I make for them in their cave, with the roaring waters of Oceanus foaming as they rushed ever past it; and no one knew, neither of gods nor men, save only Thetis and Eurynome who took care of me. If, then, Thetis has come to my house I must make her due requital for having saved me; entertain her, therefore, with all hospitality, while I put by my bellows and all my tools." On this the mighty monster hobbled off from his anvil, his thin legs plying lustily under him. He set the bellows away from the fire, and gathered his tools into a silver chest. Then he took a sponge and washed his face and hands, his shaggy chest and brawny neck; he donned his shirt, grasped his strong staff, and limped towards the door. There were golden handmaids also who worked for him, and were like real young women, with sense and reason, voice also and strength, and all the learning of the immortals; these busied themselves as the king bade them, while he drew near to Thetis, seated her upon a goodly seat, and took her hand in his own, saying, "Why have you come to our house, Thetis honoured and ever welcome- for you do not visit us often? Say what you want, and I will do it for you at once if I can, and if it can be done at all." Thetis wept and answered, "Vulcan, is there another goddess in Olympus whom the son of Saturn has been pleased to try with so much affliction as he has me? Me alone of the marine goddesses did he make subject to a mortal husband, Peleus son of Aeacus, and sorely against my will did I submit to the embraces of one who was but mortal, and who now stays at home worn out with age. Neither is this all. Heaven vouchsafed me a son, hero among heroes, and he shot up as a sapling. I tended him as a plant in a goodly garden and sent him with his ships to Ilius to fight the Trojans, but never shall I welcome him back to the house of Peleus. So long as he lives to look upon the light of the sun, he is in heaviness, and though I go to him I cannot help him; King Agamemnon has made him give up the maiden whom the sons of the Achaeans had awarded him, and he wastes with sorrow for her sake. Then the Trojans hemmed the Achaeans in at their ships' sterns and would not let them come forth; the elders, therefore, of the Argives besought Achilles and offered him great treasure, whereon he refused to bring deliverance to them himself, but put his own armour on Patroclus and sent him into the fight with much people after him. All day long they fought by the Scaean gates and would have taken the city there and then, had not Apollo vouchsafed glory to Hector and slain the valiant son of Menoetius after he had done the Trojans much evil. Therefore I am suppliant at your knees if haply you may be pleased to provide my son, whose end is near at hand, with helmet and shield, with goodly greaves fitted with ancle-clasps, and with a breastplate, for he lost his own when his true comrade fell at the hands of the Trojans, and he now lies stretched on earth in the bitterness of his soul." And Vulcan answered, "Take heart, and be no more disquieted about this matter; would that I could hide him from death's sight when his hour is come, so surely as I can find him armour that shall amaze the eyes of all who behold it." When he had so said he left her and went to his bellows, turning them towards the fire and bidding them do their office. Twenty bellows blew upon the melting-pots, and they blew blasts of every kind, some fierce to help him when he had need of them, and others less strong as Vulcan willed it in the course of his work. He threw tough copper into the fire, and tin, with silver and gold; he set his great anvil on its block, and with one hand grasped his mighty hammer while he took the tongs in the other. First he shaped the shield so great and strong, adorning it all over and binding it round with a gleaming circuit in three layers; and the baldric was made of silver. He made the shield in five thicknesses, and with many a wonder did his cunning hand enrich it. He wrought the earth, the heavens, and the sea; the moon also at her full and the untiring sun, with all the signs that glorify the face of heaven- the Pleiads, the Hyads, huge Orion, and the Bear, which men also call the Wain and which turns round ever in one place, facing. Orion, and alone never dips into the stream of Oceanus. He wrought also two cities, fair to see and busy with the hum of men. In the one were weddings and wedding-feasts, and they were going about the city with brides whom they were escorting by torchlight from their chambers. Loud rose the cry of Hymen, and the youths danced to the music of flute and lyre, while the women stood each at her house door to see them. Meanwhile the people were gathered in assembly, for there was a quarrel, and two men were wrangling about the blood-money for a man who had been killed, the one saying before the people that he had paid damages in full, and the other that he had not been paid. Each was trying to make his own case good, and the people took sides, each man backing the side that he had taken; but the heralds kept them back, and the elders sate on their seats of stone in a solemn circle, holding the staves which the heralds had put into their hands. Then they rose and each in his turn gave judgement, and there were two talents laid down, to be given to him whose judgement should be deemed the fairest. About the other city there lay encamped two hosts in gleaming armour, and they were divided whether to sack it, or to spare it and accept the half of what it contained. But the men of the city would not yet consent, and armed themselves for a surprise; their wives and little children kept guard upon the walls, and with them were the men who were past fighting through age; but the others sallied forth with Mars and Pallas Minerva at their head- both of them wrought in gold and clad in golden raiment, great and fair with their armour as befitting gods, while they that followed were smaller. When they reached the place where they would lay their ambush, it was on a riverbed to which live stock of all kinds would come from far and near to water; here, then, they lay concealed, clad in full armour. Some way off them there were two scouts who were on the look-out for the coming of sheep or cattle, which presently came, followed by two shepherds who were playing on their pipes, and had not so much as a thought of danger. When those who were in ambush saw this, they cut off the flocks and herds and killed the shepherds. Meanwhile the besiegers, when they heard much noise among the cattle as they sat in council, sprang to their horses, and made with all speed towards them; when they reached them they set battle in array by the banks of the river, and the hosts aimed their bronze-shod spears at one another. With them were Strife and Riot, and fell Fate who was dragging three men after her, one with a fresh wound, and the other unwounded, while the third was dead, and she was dragging him along by his heel: and her robe was bedrabbled in men's blood. They went in and out with one another and fought as though they were living people haling away one another's dead. He wrought also a fair fallow field, large and thrice ploughed already. Many men were working at the plough within it, turning their oxen to and fro, furrow after furrow. Each time that they turned on reaching the headland a man would come up to them and give them a cup of wine, and they would go back to their furrows looking forward to the time when they should again reach the headland. The part that they had ploughed was dark behind them, so that the field, though it was of gold, still looked as if it were being ploughed- very curious to behold. He wrought also a field of harvest corn, and the reapers were reaping with sharp sickles in their hands. Swathe after swathe fell to the ground in a straight line behind them, and the binders bound them in bands of twisted straw. There were three binders, and behind them there were boys who gathered the cut corn in armfuls and kept on bringing them to be bound: among them all the owner of the land stood by in silence and was glad. The servants were getting a meal ready under an oak, for they had sacrificed a great ox, and were busy cutting him up, while the women were making a porridge of much white barley for the labourers' dinner. He wrought also a vineyard, golden and fair to see, and the vines were loaded with grapes. The bunches overhead were black, but the vines were trained on poles of silver. He ran a ditch of dark metal all round it, and fenced it with a fence of tin; there was only one path to it, and by this the vintagers went when they would gather the vintage. Youths and maidens all blithe and full of glee, carried the luscious fruit in plaited baskets; and with them there went a boy who made sweet music with his lyre, and sang the Linus-song with his clear boyish voice. He wrought also a herd of homed cattle. He made the cows of gold and tin, and they lowed as they came full speed out of the yards to go and feed among the waving reeds that grow by the banks of the river. Along with the cattle there went four shepherds, all of them in gold, and their nine fleet dogs went with them. Two terrible lions had fastened on a bellowing bull that was with the foremost cows, and bellow as he might they haled him, while the dogs and men gave chase: the lions tore through the bull's thick hide and were gorging on his blood and bowels, but the herdsmen were afraid to do anything, and only hounded on their dogs; the dogs dared not fasten on the lions but stood by barking and keeping out of harm's way. The god wrought also a pasture in a fair mountain dell, and large flock of sheep, with a homestead and huts, and sheltered sheepfolds. Furthermore he wrought a green, like that which Daedalus once made in Cnossus for lovely Ariadne. Hereon there danced youths and maidens whom all would woo, with their hands on one another's wrists. The maidens wore robes of light linen, and the youths well woven shirts that were slightly oiled. The girls were crowned with garlands, while the young men had daggers of gold that hung by silver baldrics; sometimes they would dance deftly in a ring with merry twinkling feet, as it were a potter sitting at his work and making trial of his wheel to see whether it will run, and sometimes they would go all in line with one another, and much people was gathered joyously about the green. There was a bard also to sing to them and play his lyre, while two tumblers went about performing in the midst of them when the man struck up with his tune. All round the outermost rim of the shield he set the mighty stream of the river Oceanus. Then when he had fashioned the shield so great and strong, he made a breastplate also that shone brighter than fire. He made helmet, close fitting to the brow, and richly worked, with a golden plume overhanging it; and he made greaves also of beaten tin. Lastly, when the famed lame god had made all the armour, he took it and set it before the mother of Achilles; whereon she darted like a falcon from the snowy summits of Olympus and bore away the gleaming armour from the house of Vulcan. ---------------------------------------------------------------------- BOOK XIX Now when Dawn in robe of saffron was hasting from the streams of Oceanus, to bring light to mortals and immortals, Thetis reached the ships with the armour that the god had given her. She found her son fallen about the body of Patroclus and weeping bitterly. Many also of his followers were weeping round him, but when the goddess came among them she clasped his hand in her own, saying, "My son, grieve as we may we must let this man lie, for it is by heaven's will that he has fallen; now, therefore, accept from Vulcan this rich and goodly armour, which no man has ever yet borne upon his shoulders." As she spoke she set the armour before Achilles, and it rang out bravely as she did so. The Myrmidons were struck with awe, and none dared look full at it, for they were afraid; but Achilles was roused to still greater fury, and his eyes gleamed with a fierce light, for he was glad when he handled the splendid present which the god had made him. Then, as soon as he had satisfied himself with looking at it, he said to his mother, "Mother, the god has given me armour, meet handiwork for an immortal and such as no living could have fashioned; I will now arm, but I much fear that flies will settle upon the son of Menoetius and breed worms about his wounds, so that his body, now he is dead, will be disfigured and the flesh will rot." Silver-footed Thetis answered, "My son, be not disquieted about this matter. I will find means to protect him from the swarms of noisome flies that prey on the bodies of men who have been killed in battle. He may lie for a whole year, and his flesh shall still be as sound as ever, or even sounder. Call, therefore, the Achaean heroes in assembly; unsay your anger against Agamemnon; arm at once, and fight with might and main." As she spoke she put strength and courage into his heart, and she then dropped ambrosia and red nectar into the wounds of Patroclus, that his body might suffer no change. Then Achilles went out upon the seashore, and with a loud cry called on the Achaean heroes. On this even those who as yet had stayed always at the ships, the pilots and helmsmen, and even the stewards who were about the ships and served out rations, all came to the place of assembly because Achilles had shown himself after having held aloof so long from fighting. Two sons of Mars, Ulysses and the son of Tydeus, came limping, for their wounds still pained them; nevertheless they came, and took their seats in the front row of the assembly. Last of all came Agamemnon, king of men, he too wounded, for Coon son of Antenor had struck him with a spear in battle. When the Achaeans were got together Achilles rose and said, "Son of Atreus, surely it would have been better alike for both you and me, when we two were in such high anger about Briseis, surely it would have been better, had Diana's arrow slain her at the ships on the day when I took her after having sacked Lyrnessus. For so, many an Achaean the less would have bitten dust before the foe in the days of my anger. It has been well for Hector and the Trojans, but the Achaeans will long indeed remember our quarrel. Now, however, let it be, for it is over. If we have been angry, necessity has schooled our anger. I put it from me: I dare not nurse it for ever; therefore, bid the Achaeans arm forthwith that I may go out against the Trojans, and learn whether they will be in a mind to sleep by the ships or no. Glad, I ween, will he be to rest his knees who may fly my spear when I wield it." Thus did he speak, and the Achaeans rejoiced in that he had put away his anger. Then Agamemnon spoke, rising in his place, and not going into the middle of the assembly. "Danaan heroes," said he, "servants of Mars, it is well to listen when a man stands up to speak, and it is not seemly to interrupt him, or it will go hard even with a practised speaker. Who can either hear or speak in an uproar? Even the finest orator will be disconcerted by it. I will expound to the son of Peleus, and do you other Achaeans heed me and mark me well. Often have the Achaeans spoken to me of this matter and upbraided me, but it was not I that did it: Jove, and Fate, and Erinys that walks in darkness struck me mad when we were assembled on the day that I took from Achilles the meed that had been awarded to him. What could I do? All things are in the hand of heaven, and Folly, eldest of Jove's daughters, shuts men's eyes to their destruction. She walks delicately, not on the solid earth, but hovers over the heads of men to make them stumble or to ensnare them. "Time was when she fooled Jove himself, who they say is greatest whether of gods or men; for Juno, woman though she was, beguiled him on the day when Alcmena was to bring forth mighty Hercules in the fair city of Thebes. He told it out among the gods saying, 'Hear me all gods and goddesses, that I may speak even as I am minded; this day shall an Ilithuia, helper of women who are in labour, bring a man child into the world who shall be lord over all that dwell about him who are of my blood and lineage.' Then said Juno all crafty and full of guile, 'You will play false, and will not hold to your word. Swear me, O Olympian, swear me a great oath, that he who shall this day fall between the feet of a woman, shall be lord over all that dwell about him who are of your blood and lineage.' "Thus she spoke, and Jove suspected her not, but swore the great oath, to his much ruing thereafter. For Juno darted down from the high summit of Olympus, and went in haste to Achaean Argos where she knew that the noble wife of Sthenelus son of Perseus then was. She being with child and in her seventh month, Juno brought the child to birth though there was a month still wanting, but she stayed the offspring of Alcmena, and kept back the Ilithuiae. Then she went to tell Jove the son of Saturn, and said, 'Father Jove, lord of the lightning- I have a word for your ear. There is a fine child born this day, Eurystheus, son to Sthenelus the son of Perseus; he is of your lineage; it is well, therefore, that he should reign over the Argives.' "On this Jove was stung to the very quick, and in his rage he caught Folly by the hair, and swore a great oath that never should she again invade starry heaven and Olympus, for she was the bane of all. Then he whirled her round with a twist of his hand, and flung her down from heaven so that she fell on to the fields of mortal men; and he was ever angry with her when he saw his son groaning under the cruel labours that Eurystheus laid upon him. Even so did I grieve when mighty Hector was killing the Argives at their ships, and all the time I kept thinking of Folly who had so baned me. I was blind, and Jove robbed me of my reason; I will now make atonement, and will add much treasure by way of amends. Go, therefore, into battle, you and your people with you. I will give you all that Ulysses offered you yesterday in your tents: or if it so please you, wait, though you would fain fight at once, and my squires shall bring the gifts from my ship, that you may see whether what I give you is enough." And Achilles answered, "Son of Atreus, king of men Agamemnon, you can give such gifts as you think proper, or you can withhold them: it is in your own hands. Let us now set battle in array; it is not well to tarry talking about trifles, for there is a deed which is as yet to do. Achilles shall again be seen fighting among the foremost, and laying low the ranks of the Trojans: bear this in mind each one of you when he is fighting." Then Ulysses said, "Achilles, godlike and brave, send not the Achaeans thus against Ilius to fight the Trojans fasting, for the battle will be no brief one, when it is once begun, and heaven has filled both sides with fury; bid them first take food both bread and wine by the ships, for in this there is strength and stay. No man can do battle the livelong day to the going down of the sun if he is without food; however much he may want to fight his strength will fail him before he knows it; hunger and thirst will find him out, and his limbs will grow weary under him. But a man can fight all day if he is full fed with meat and wine; his heart beats high, and his strength will stay till he has routed all his foes; therefore, send the people away and bid them prepare their meal; King Agamemnon will bring out the gifts in presence of the assembly, that all may see them and you may be satisfied. Moreover let him swear an oath before the Argives that he has never gone up into the couch of Briseis, nor been with her after the manner of men and women; and do you, too, show yourself of a gracious mind; let Agamemnon entertain you in his tents with a feast of reconciliation, that so you may have had your dues in full. As for you, son of Atreus, treat people more righteously in future; it is no disgrace even to a king that he should make amends if he was wrong in the first instance." And King Agamemnon answered, "Son of Laertes, your words please me well, for throughout you have spoken wisely. I will swear as you would have me do; I do so of my own free will, neither shall I take the name of heaven in vain. Let, then, Achilles wait, though he would fain fight at once, and do you others wait also, till the gifts come from my tent and we ratify the oath with sacrifice. Thus, then, do I charge you: take some noble young Achaeans with you, and bring from my tents the gifts that I promised yesterday to Achilles, and bring the women also; furthermore let Talthybius find me a boar from those that are with the host, and make it ready for sacrifice to Jove and to the sun." Then said Achilles, "Son of Atreus, king of men Agamemnon, see to these matters at some other season, when there is breathing time and when I am calmer. Would you have men eat while the bodies of those whom Hector son of Priam slew are still lying mangled upon the plain? Let the sons of the Achaeans, say I, fight fasting and without food, till we have avenged them; afterwards at the going down of the sun let them eat their fill. As for me, Patroclus is lying dead in my tent, all hacked and hewn, with his feet to the door, and his comrades are mourning round him. Therefore I can take thought of nothing save only slaughter and blood and the rattle in the throat of the dying." Ulysses answered, "Achilles, son of Peleus, mightiest of all the Achaeans, in battle you are better than I, and that more than a little, but in counsel I am much before you, for I am older and of greater knowledge. Therefore be patient under my words. Fighting is a thing of which men soon surfeit, and when Jove, who is wars steward, weighs the upshot, it may well prove that the straw which our sickles have reaped is far heavier than the grain. It may not be that the Achaeans should mourn the dead with their bellies; day by day men fall thick and threefold continually; when should we have respite from our sorrow? Let us mourn our dead for a day and bury them out of sight and mind, but let those of us who are left eat and drink that we may arm and fight our foes more fiercely. In that hour let no man hold back, waiting for a second summons; such summons shall bode ill for him who is found lagging behind at our ships; let us rather sally as one man and loose the fury of war upon the Trojans." When he had thus spoken he took with him the sons of Nestor, with Meges son of Phyleus, Thoas, Meriones, Lycomedes son of Creontes, and Melanippus, and went to the tent of Agamemnon son of Atreus. The word was not sooner said than the deed was done: they brought out the seven tripods which Agamemnon had promised, with the twenty metal cauldrons and the twelve horses; they also brought the women skilled in useful arts, seven in number, with Briseis, which made eight. Ulysses weighed out the ten talents of gold and then led the way back, while the young Achaeans brought the rest of the gifts, and laid them in the middle of the assembly. Agamemnon then rose, and Talthybius whose voice was like that of a god came to him with the boar. The son of Atreus drew the knife which he wore by the scabbard of his mighty sword, and began by cutting off some bristles from the boar, lifting up his hands in prayer as he did so. The other Achaeans sat where they were all silent and orderly to hear the king, and Agamemnon looked into the vault of heaven and prayed saying, "I call Jove the first and mightiest of all gods to witness, I call also Earth and Sun and the Erinyes who dwell below and take vengeance on him who shall swear falsely, that I have laid no hand upon the girl Briseis, neither to take her to my bed nor otherwise, but that she has remained in my tents inviolate. If I swear falsely may heaven visit me with all the penalties which it metes out to those who perjure themselves." He cut the boar's throat as he spoke, whereon Talthybius whirled it round his head, and flung it into the wide sea to feed the fishes. Then Achilles also rose and said to the Argives, "Father Jove, of a truth you blind men's eyes and bane them. The son of Atreus had not else stirred me to so fierce an anger, nor so stubbornly taken Briseis from me against my will. Surely Jove must have counselled the destruction of many an Argive. Go, now, and take your food that we may begin fighting." On this he broke up the assembly, and every man went back to his own ship. The Myrmidons attended to the presents and took them away to the ship of Achilles. They placed them in his tents, while the stable-men drove the horses in among the others. Briseis, fair as Venus, when she saw the mangled body of Patroclus, flung herself upon it and cried aloud, tearing her breast, her neck, and her lovely face with both her hands. Beautiful as a goddess she wept and said, "Patroclus, dearest friend, when I went hence I left you living; I return, O prince, to find you dead; thus do fresh sorrows multiply upon me one after the other. I saw him to whom my father and mother married me, cut down before our city, and my three own dear brothers perished with him on the self-same day; but you, Patroclus, even when Achilles slew my husband and sacked the city of noble Mynes, told me that I was not to weep, for you said you would make Achilles marry me, and take me back with him to Phthia, we should have a wedding feast among the Myrmidons. You were always kind to me and I shall never cease to grieve for you." She wept as she spoke, and the women joined in her lament-making as though their tears were for Patroclus, but in truth each was weeping for her own sorrows. The elders of the Achaeans gathered round Achilles and prayed him to take food, but he groaned and would not do so. "I pray you," said he, "if any comrade will hear me, bid me neither eat nor drink, for I am in great heaviness, and will stay fasting even to the going down of the sun." On this he sent the other princes away, save only the two sons of Atreus and Ulysses, Nestor, Idomeneus, and the knight Phoenix, who stayed behind and tried to comfort him in the bitterness of his sorrow: but he would not be comforted till he should have flung himself into the jaws of battle, and he fetched sigh on sigh, thinking ever of Patroclus. Then he said- "Hapless and dearest comrade, you it was who would get a good dinner ready for me at once and without delay when the Achaeans were hasting to fight the Trojans; now, therefore, though I have meat and drink in my tents, yet will I fast for sorrow. Grief greater than this I could not know, not even though I were to hear of the death of my father, who is now in Phthia weeping for the loss of me his son, who am here fighting the Trojans in a strange land for the accursed sake of Helen, nor yet though I should hear that my son is no more- he who is being brought up in Scyros- if indeed Neoptolemus is still living. Till now I made sure that I alone was to fall here at Troy away from Argos, while you were to return to Phthia, bring back my son with you in your own ship, and show him all my property, my bondsmen, and the greatness of my house- for Peleus must surely be either dead, or what little life remains to him is oppressed alike with the infirmities of age and ever present fear lest he should hear the sad tidings of my death." He wept as he spoke, and the elders sighed in concert as each thought on what he had left at home behind him. The son of Saturn looked down with pity upon them, and said presently to Minerva, "My child, you have quite deserted your hero; is he then gone so clean out of your recollection? There he sits by the ships all desolate for the loss of his dear comrade, and though the others are gone to their dinner he will neither eat nor drink. Go then and drop nectar and ambrosia into his breast, that he may know no hunger." With these words he urged Minerva, who was already of the same mind. She darted down from heaven into the air like some falcon sailing on his broad wings and screaming. Meanwhile the Achaeans were arming throughout the host, and when Minerva had dropped nectar and ambrosia into Achilles so that no cruel hunger should cause his limbs to fail him, she went back to the house of her mighty father. Thick as the chill snow-flakes shed from the hand of Jove and borne on the keen blasts of the north wind, even so thick did the gleaming helmets, the bossed shields, the strongly plated breastplates, and the ashen spears stream from the ships. The sheen pierced the sky, the whole land was radiant with their flashing armour, and the sound of the tramp of their treading rose from under their feet. In the midst of them all Achilles put on his armour; he gnashed his teeth, his eyes gleamed like fire, for his grief was greater than he could bear. Thus, then, full of fury against the Trojans, did he don the gift of the god, the armour that Vulcan had made him. First he put on the goodly greaves fitted with ancle-clasps, and next he did on the breastplate about his chest. He slung the silver-studded sword of bronze about his shoulders, and then took up the shield so great and strong that shone afar with a splendour as of the moon. As the light seen by sailors from out at sea, when men have lit a fire in their homestead high up among the mountains, but the sailors are carried out to sea by wind and storm far from the haven where they would be- even so did the gleam of Achilles' wondrous shield strike up into the heavens. He lifted the redoubtable helmet, and set it upon his head, from whence it shone like a star, and the golden plumes which Vulcan had set thick about the ridge of the helmet, waved all around it. Then Achilles made trial of himself in his armour to see whether it fitted him, so that his limbs could play freely under it, and it seemed to buoy him up as though it had been wings. He also drew his father's spear out of the spear-stand, a spear so great and heavy and strong that none of the Achaeans save only Achilles had strength to wield it; this was the spear of Pelian ash from the topmost ridges of Mt. Pelion, which Chiron had once given to Peleus, fraught with the death of heroes. Automedon and Alcimus busied themselves with the harnessing of his horses; they made the bands fast about them, and put the bit in their mouths, drawing the reins back towards the chariot. Automedon, whip in hand, sprang up behind the horses, and after him Achilles mounted in full armour, resplendent as the sun-god Hyperion. Then with a loud voice he chided with his father's horses saying, "Xanthus and Balius, famed offspring of Podarge- this time when we have done fighting be sure and bring your driver safely back to the host of the Achaeans, and do not leave him dead on the plain as you did Patroclus." Then fleet Xanthus answered under the yoke- for white-armed Juno had endowed him with human speech- and he bowed his head till his mane touched the ground as it hung down from under the yoke-band. "Dread Achilles," said he, "we will indeed save you now, but the day of your death is near, and the blame will not be ours, for it will be heaven and stern fate that will destroy you. Neither was it through any sloth or slackness on our part that the Trojans stripped Patroclus of his armour; it was the mighty god whom lovely Leto bore that slew him as he fought among the foremost, and vouchsafed a triumph to Hector. We two can fly as swiftly as Zephyrus who they say is fleetest of all winds; nevertheless it is your doom to fall by the hand of a man and of a god." When he had thus said the Erinyes stayed his speech, and Achilles answered him in great sadness, saying, "Why, O Xanthus, do you thus foretell my death? You need not do so, for I well know that I am to fall here, far from my dear father and mother; none the more, however, shall I stay my hand till I have given the Trojans their fill of fighting." So saying, with a loud cry he drove his horses to the front. ---------------------------------------------------------------------- BOOK XX Thus, then, did the Achaeans arm by their ships round you, O son of Peleus, who were hungering for battle; while the Trojans over against them armed upon the rise of the plain. Meanwhile Jove from the top of many-delled Olympus, bade Themis gather the gods in council, whereon she went about and called them to the house of Jove. There was not a river absent except Oceanus, nor a single one of the nymphs that haunt fair groves, or springs of rivers and meadows of green grass. When they reached the house of cloud-compelling Jove, they took their seats in the arcades of polished marble which Vulcan with his consummate skill had made for father Jove. In such wise, therefore, did they gather in the house of Jove. Neptune also, lord of the earthquake, obeyed the call of the goddess, and came up out of the sea to join them. There, sitting in the midst of them, he asked what Jove's purpose might be. "Why," said he, "wielder of the lightning, have you called the gods in council? Are you considering some matter that concerns the Trojans and Achaeans- for the blaze of battle is on the point of being kindled between them?" And Jove answered, "You know my purpose, shaker of earth, and wherefore I have called you hither. I take thought for them even in their destruction. For my own part I shall stay here seated on Mt. Olympus and look on in peace, but do you others go about among Trojans and Achaeans, and help either side as you may be severally disposed. If Achilles fights the Trojans without hindrance they will make no stand against him; they have ever trembled at the sight of him, and now that he is roused to such fury about his comrade, he will override fate itself and storm their city." Thus spoke Jove and gave the word for war, whereon the gods took their several sides and went into battle. Juno, Pallas Minerva, earth-encircling Neptune, Mercury bringer of good luck and excellent in all cunning- all these joined the host that came from the ships; with them also came Vulcan in all his glory, limping, but yet with his thin legs plying lustily under him. Mars of gleaming helmet joined the Trojans, and with him Apollo of locks unshorn, and the archer goddess Diana, Leto, Xanthus, and laughter-loving Venus. So long as the gods held themselves aloof from mortal warriors the Achaeans were triumphant, for Achilles who had long refused to fight was now with them. There was not a Trojan but his limbs failed him for fear as he beheld the fleet son of Peleus all glorious in his armour, and looking like Mars himself. When, however, the Olympians came to take their part among men, forthwith uprose strong Strife, rouser of hosts, and Minerva raised her loud voice, now standing by the deep trench that ran outside the wall, and now shouting with all her might upon the shore of the sounding sea. Mars also bellowed out upon the other side, dark as some black thunder-cloud, and called on the Trojans at the top of his voice, now from the acropolis, and now speeding up the side of the river Simois till he came to the hill Callicolone. Thus did the gods spur on both hosts to fight, and rouse fierce contention also among themselves. The sire of gods and men thundered from heaven above, while from beneath Neptune shook the vast earth, and bade the high hills tremble. The spurs and crests of many-fountained Ida quaked, as also the city of the Trojans and the ships of the Achaeans. Hades, king of the realms below, was struck with fear; he sprang panic-stricken from his throne and cried aloud in terror lest Neptune, lord of the earthquake, should crack the ground over his head, and lay bare his mouldy mansions to the sight of mortals and immortals- mansions so ghastly grim that even the gods shudder to think of them. Such was the uproar as the gods came together in battle. Apollo with his arrows took his stand to face King Neptune, while Minerva took hers against the god of war; the archer-goddess Diana with her golden arrows, sister of far-darting Apollo, stood to face Juno; Mercury the lusty bringer of good luck faced Leto, while the mighty eddying river whom men can Scamander, but gods Xanthus, matched himself against Vulcan. The gods, then, were thus ranged against one another. But the heart of Achilles was set on meeting Hector son of Priam, for it was with his blood that he longed above all things else to glut the stubborn lord of battle. Meanwhile Apollo set Aeneas on to attack the son of Peleus, and put courage into his heart, speaking with the voice of Lycaon son of Priam. In his likeness therefore, he said to Aeneas, "Aeneas, counsellor of the Trojans, where are now the brave words with which you vaunted over your wine before the Trojan princes, saying that you would fight Achilles son of Peleus in single combat?" And Aeneas answered, "Why do you thus bid me fight the proud son of Peleus, when I am in no mind to do so? Were I to face him now, it would not be for the first time. His spear has already put me to Right from Ida, when he attacked our cattle and sacked Lyrnessus and Pedasus; Jove indeed saved me in that he vouchsafed me strength to fly, else had the fallen by the hands of Achilles and Minerva, who went before him to protect him and urged him to fall upon the Lelegae and Trojans. No man may fight Achilles, for one of the gods is always with him as his guardian angel, and even were it not so, his weapon flies ever straight, and fails not to pierce the flesh of him who is against him; if heaven would let me fight him on even terms he should not soon overcome me, though he boasts that he is made of bronze." Then said King Apollo, son to Jove, "Nay, hero, pray to the ever-living gods, for men say that you were born of Jove's daughter Venus, whereas Achilles is son to a goddess of inferior rank. Venus is child to Jove, while Thetis is but daughter to the old man of the sea. Bring, therefore, your spear to bear upon him, and let him not scare you with his taunts and menaces." As he spoke he put courage into the heart of the shepherd of his people, and he strode in full armour among the ranks of the foremost fighters. Nor did the son of Anchises escape the notice of white-armed Juno, as he went forth into the throng to meet Achilles. She called the gods about her, and said, "Look to it, you two, Neptune and Minerva, and consider how this shall be; Phoebus Apollo has been sending Aeneas clad in full armour to fight Achilles. Shall we turn him back at once, or shall one of us stand by Achilles and endow him with strength so that his heart fail not, and he may learn that the chiefs of the immortals are on his side, while the others who have all along been defending the Trojans are but vain helpers? Let us all come down from Olympus and join in the fight, that this day he may take no hurt at the hands of the Trojans. Hereafter let him suffer whatever fate may have spun out for him when he was begotten and his mother bore him. If Achilles be not thus assured by the voice of a god, he may come to fear presently when one of us meets him in battle, for the gods are terrible if they are seen face to face." Neptune lord of the earthquake answered her saying, "Juno, restrain your fury; it is not well; I am not in favour of forcing the other gods to fight us, for the advantage is too greatly on our own side; let us take our places on some hill out of the beaten track, and let mortals fight it out among themselves. If Mars or Phoebus Apollo begin fighting, or keep Achilles in check so that he cannot fight, we too, will at once raise the cry of battle, and in that case they will soon leave the field and go back vanquished to Olympus among the other gods." With these words the dark-haired god led the way to the high earth-barrow of Hercules, built round solid masonry, and made by the Trojans and Pallas Minerva for him fly to when the sea-monster was chasing him from the shore on to the plain. Here Neptune and those that were with him took their seats, wrapped in a thick cloud of darkness; but the other gods seated themselves on the brow of Callicolone round you, O Phoebus, and Mars the waster of cities. Thus did the gods sit apart and form their plans, but neither side was willing to begin battle with the other, and Jove from his seat on high was in command over them all. Meanwhile the whole plain was alive with men and horses, and blazing with the gleam of armour. The earth rang again under the tramp of their feet as they rushed towards each other, and two champions, by far the foremost of them all, met between the hosts to fight- to wit, Aeneas son of Anchises, and noble Achilles. Aeneas was first to stride forward in attack, his doughty helmet tossing defiance as he came on. He held his strong shield before his breast, and brandished his bronze spear. The son of Peleus from the other side sprang forth to meet him, fike some fierce lion that the whole country-side has met to hunt and kill- at first he bodes no ill, but when some daring youth has struck him with a spear, he crouches openmouthed, his jaws foam, he roars with fury, he lashes his tail from side to side about his ribs and loins, and glares as he springs straight before him, to find out whether he is to slay, or be slain among the foremost of his foes- even with such fury did Achilles burn to spring upon Aeneas. When they were now close up with one another Achilles was first to speak. "Aeneas," said he, "why do you stand thus out before the host to fight me? Is it that you hope to reign over the Trojans in the seat of Priam? Nay, though you kill me Priam will not hand his kingdom over to you. He is a man of sound judgement, and he has sons of his own. Or have the Trojans been allotting you a demesne of passing richness, fair with orchard lawns and corn lands, if you should slay me? This you shall hardly do. I have discomfited you once already. Have you forgotten how when you were alone I chased you from your herds helter-skelter down the slopes of Ida? You did not turn round to look behind you; you took refuge in Lyrnessus, but I attacked the city, and with the help of Minerva and father Jove I sacked it and carried its women into captivity, though Jove and the other gods rescued you. You think they will protect you now, but they will not do so; therefore I say go back into the host, and do not face me, or you will rue it. Even a fool may be wise after the event." Then Aeneas answered, "Son of Peleus, think not that your words can scare me as though I were a child. I too, if I will, can brag and talk unseemly. We know one another's race and parentage as matters of common fame, though neither have you ever seen my parents nor I yours. Men say that you are son to noble Peleus, and that your mother is Thetis, fair-haired daughter of the sea. I have noble Anchises for my father, and Venus for my mother; the parents of one or other of us shall this day mourn a son, for it will be more than silly talk that shall part us when the fight is over. Learn, then, my lineage if you will- and it is known to many. "In the beginning Dardanus was the son of Jove, and founded Dardania, for Ilius was not yet stablished on the plain for men to dwell in, and her people still abode on the spurs of many-fountained Ida. Dardanus had a son, king Erichthonius, who was wealthiest of all men living; he had three thousand mares that fed by the water-meadows, they and their foals with them. Boreas was enamoured of them as they were feeding, and covered them in the semblance of a dark-maned stallion. Twelve filly foals did they conceive and bear him, and these, as they sped over the rich plain, would go bounding on over the ripe ears of corn and not break them; or again when they would disport themselves on the broad back of Ocean they could gallop on the crest of a breaker. Erichthonius begat Tros, king of the Trojans, and Tros had three noble sons, Ilus, Assaracus, and Ganymede who was comeliest of mortal men; wherefore the gods carried him off to be Jove's cupbearer, for his beauty's sake, that he might dwell among the immortals. Ilus begat Laomedon, and Laomedon begat Tithonus, Priam, Lampus, Clytius, and Hiketaon of the stock of Mars. But Assaracus was father to Capys, and Capys to Anchises, who was my father, while Hector is son to Priam. "Such do I declare my blood and lineage, but as for valour, Jove gives it or takes it as he will, for he is lord of all. And now let there be no more of this prating in mid-battle as though we were children. We could fling taunts without end at one another; a hundred-oared galley would not hold them. The tongue can run all whithers and talk all wise; it can go here and there, and as a man says, so shall he be gainsaid. What is the use of our bandying hard like women who when they fall foul of one another go out and wrangle in the streets, one half true and the other lies, as rage inspires them? No words of yours shall turn me now that I am fain to fight- therefore let us make trial of one another with our spears." As he spoke he drove his spear at the great and terrible shield of Achilles, which rang out as the point struck it. The son of Peleus held the shield before him with his strong hand, and he was afraid, for he deemed that Aeneas's spear would go through it quite easily, not reflecting that the god's glorious gifts were little likely to yield before the blows of mortal men; and indeed Aeneas's spear did not pierce the shield, for the layer of gold, gift of the god, stayed the point. It went through two layers, but the god had made the shield in five, two of bronze, the two innermost ones of tin, and one of gold; it was in this that the spear was stayed. Achilles in his turn threw, and struck the round shield of Aeneas at the very edge, where the bronze was thinnest; the spear of Pelian ash went clean through, and the shield rang under the blow; Aeneas was afraid, and crouched backwards, holding the shield away from him; the spear, however, flew over his back, and stuck quivering in the ground, after having gone through both circles of the sheltering shield. Aeneas though he had avoided the spear, stood still, blinded with fear and grief because the weapon had gone so near him; then Achilles sprang furiously upon him, with a cry as of death and with his keen blade drawn, and Aeneas seized a great stone, so huge that two men, as men now are, would be unable to lift it, but Aeneas wielded it quite easily. Aeneas would then have struck Achilles as he was springing towards him, either on the helmet, or on the shield that covered him, and Achilles would have closed with him and despatched him with his sword, had not Neptune lord of the earthquake been quick to mark, and said forthwith to the immortals, "Alas, I am sorry for great Aeneas, who will now go down to the house of Hades, vanquished by the son of Peleus. Fool that he was to give ear to the counsel of Apollo. Apollo will never save him from destruction. Why should this man suffer when he is guiltless, to no purpose, and in another's quarrel? Has he not at all times offered acceptable sacrifice to the gods that dwell in heaven? Let us then snatch him from death's jaws, lest the son of Saturn be angry should Achilles slay him. It is fated, moreover, that he should escape, and that the race of Dardanus, whom Jove loved above all the sons born to him of mortal women, shall not perish utterly without seed or sign. For now indeed has Jove hated the blood of Priam, while Aeneas shall reign over the Trojans, he and his children's children that shall be born hereafter." Then answered Juno, "Earth-shaker, look to this matter yourself, and consider concerning Aeneas, whether you will save him, or suffer him, brave though he be, to fall by the hand of Achilles son of Peleus. For of a truth we two, I and Pallas Minerva, have sworn full many a time before all the immortals, that never would we shield Trojans from destruction, not even when all Troy is burning in the flames that the Achaeans shall kindle." When earth-encircling Neptune heard this he went into the battle amid the clash of spears, and came to the place where Achilles and Aeneas were. Forthwith he shed a darkness before the eyes of the son of Peleus, drew the bronze-headed ashen spear from the shield of Aeneas, and laid it at the feet of Achilles. Then he lifted Aeneas on high from off the earth and hurried him away. Over the heads of many a band of warriors both horse and foot did he soar as the god's hand sped him, till he came to the very fringe of the battle where the Cauconians were arming themselves for fight. Neptune, shaker of the earth, then came near to him and said, Aeneas, what god has egged you on to this folly in fighting the son of Peleus, who is both a mightier man of valour and more beloved of heaven than you are? Give way before him whensoever you meet him, lest you go down to the house of Hades even though fate would have it otherwise. When Achilles is dead you may then fight among the foremost undaunted, for none other of the Achaeans shall slay you." The god left him when he had given him these instructions, and at once removed the darkness from before the eyes of Achilles, who opened them wide indeed and said in great anger, "Alas! what marvel am I now beholding? Here is my spear upon the ground, but I see not him whom I meant to kill when I hurled it. Of a truth Aeneas also must be under heaven's protection, although I had thought his boasting was idle. Let him go hang; he will be in no mood to fight me further, seeing how narrowly he has missed being killed. I will now give my orders to the Danaans and attack some other of the Trojans." He sprang forward along the line and cheered his men on as he did so. "Let not the Trojans," he cried, "keep you at arm's length, Achaeans, but go for them and fight them man for man. However valiant I may be, I cannot give chase to so many and fight all of them. Even Mars, who is an immortal, or Minerva, would shrink from flinging himself into the jaws of such a fight and laying about him; nevertheless, so far as in me lies I will show no slackness of hand or foot nor want of endurance, not even for a moment; I will utterly break their ranks, and woe to the Trojan who shall venture within reach of my spear." Thus did he exhort them. Meanwhile Hector called upon the Trojans and declared that he would fight Achilles. "Be not afraid, proud Trojans," said he, "to face the son of Peleus; I could fight gods myself if the battle were one of words only, but they would be more than a match for me, if we had to use our spears. Even so the deed of Achilles will fall somewhat short of his word; he will do in part, and the other part he will clip short. I will go up against him though his hands be as fire- though his hands be fire and his strength iron." Thus urged the Trojans lifted up their spears against the Achaeans, and raised the cry of battle as they flung themselves into the midst of their ranks. But Phoebus Apollo came up to Hector and said, "Hector, on no account must you challenge Achilles to single combat; keep a lookout for him while you are under cover of the others and away from the thick of the fight, otherwise he will either hit you with a spear or cut you down at close quarters." Thus he spoke, and Hector drew back within the crowd, for he was afraid when he heard what the god had said to him. Achilles then sprang upon the Trojans with a terrible cry, clothed in valour as with a garment. First he killed Iphition son of Otrynteus, a leader of much people whom a naiad nymph had borne to Otrynteus waster of cities, in the land of Hyde under the snowy heights of Mt. Tmolus. Achilles struck him full on the head as he was coming on towards him, and split it clean in two; whereon he fell heavily to the ground and Achilles vaunted over him saying, "You he low, son of Otrynteus, mighty hero; your death is here, but your lineage is on the Gygaean lake where your father's estate lies, by Hyllus, rich in fish, and the eddying waters of Hermus." Thus did he vaunt, but darkness closed the eyes of the other. The chariots of the Achaeans cut him up as their wheels passed over him in the front of the battle, and after him Achilles killed Demoleon, a valiant man of war and son to Antenor. He struck him on the temple through his bronze-cheeked helmet. The helmet did not stay the spear, but it went right on, crushing the bone so that the brain inside was shed in all directions, and his lust of fighting was ended. Then he struck Hippodamas in the midriff as he was springing down from his chariot in front of him, and trying to escape. He breathed his last, bellowing like a bull bellows when young men are dragging him to offer him in sacrifice to the King of Helice, and the heart of the earth-shaker is glad; even so did he bellow as he lay dying. Achilles then went in pursuit of Polydorus son of Priam, whom his father had always forbidden to fight because he was the youngest of his sons, the one he loved best, and the fastest runner. He, in his folly and showing off the fleetness of his feet, was rushing about among front ranks until he lost his life, for Achilles struck him in the middle of the back as he was darting past him: he struck him just at the golden fastenings of his belt and where the two pieces of the double breastplate overlapped. The point of the spear pierced him through and came out by the navel, whereon he fell groaning on to his knees and a cloud of darkness overshadowed him as he sank holding his entrails in his hands. When Hector saw his brother Polydorus with his entrails in his hands and sinking down upon the ground, a mist came over his eyes, and he could not bear to keep longer at a distance; he therefore poised his spear and darted towards Achilles like a flame of fire. When Achilles saw him he bounded forward and vaunted saying, "This is he that has wounded my heart most deeply and has slain my beloved comrade. Not for long shall we two quail before one another on the highways of war." He looked fiercely on Hector and said, "Draw near, that you may meet your doom the sooner." Hector feared him not and answered, "Son of Peleus, think not that your words can scare me as though I were a child; I too if I will can brag and talk unseemly; I know that you are a mighty warrior, mightier by far than I, nevertheless the issue lies in the the lap of heaven whether I, worse man though I be, may not slay you with my spear, for this too has been found keen ere now." He hurled his spear as he spoke, but Minerva breathed upon it, and though she breathed but very lightly she turned it back from going towards Achilles, so that it returned to Hector and lay at his feet in front of him. Achilles then sprang furiously on him with a loud cry, bent on killing him, but Apollo caught him up easily as a god can, and hid him in a thick darkness. Thrice did Achilles spring towards him spear in hand, and thrice did he waste his blow upon the air. When he rushed forward for the fourth time as though he were a god, he shouted aloud saying, "Hound, this time too you have escaped death- but of a truth it came exceedingly near you. Phoebus Apollo, to whom it seems you pray before you go into battle, has again saved you; but if I too have any friend among the gods I will surely make an end of you when I come across you at some other time. Now, however, I will pursue and overtake other Trojans." On this he struck Dryops with his spear, about the middle of his neck, and he fell headlong at his feet. There he let him lie and stayed Demouchus son of Philetor, a man both brave and of great stature, by hitting him on the knee with a spear; then he smote him with his sword and killed him. After this he sprang on Laogonus and Dardanus, sons of Bias, and threw them from their chariot, the one with a blow from a thrown spear, while the other he cut down in hand-to-hand fight. There was also Tros the son of Alastor- he came up to Achilles and clasped his knees in the hope that he would spare him and not kill him but let him go, because they were both of the same age. Fool, he might have known that he should not prevail with him, for the man was in no mood for pity or forbearance but was in grim earnest. Therefore when Tros laid hold of his knees and sought a hearing for his prayers, Achilles drove his sword into his liver, and the liver came rolling out, while his bosom was all covered with the black blood that welled from the wound. Thus did death close his eyes as he lay lifeless. Achilles then went up to Mulius and struck him on the ear with a spear, and the bronze spear-head came right out at the other ear. He also struck Echeclus son of Agenor on the head with his sword, which became warm with the blood, while death and stern fate closed the eyes of Echeclus. Next in order the bronze point of his spear wounded Deucalion in the fore-arm where the sinews of the elbow are united, whereon he waited Achilles' onset with his arm hanging down and death staring him in the face. Achilles cut his head off with a blow from his sword and flung it helmet and all away from him, and the marrow came oozing out of his backbone as he lay. He then went in pursuit of Rhigmus, noble son of Peires, who had come from fertile Thrace, and struck him through the middle with a spear which fixed itself in his belly, so that he fell headlong from his chariot. He also speared Areithous squire to Rhigmus in the back as he was turning his horses in flight, and thrust him from his chariot, while the horses were struck with panic. As a fire raging in some mountain glen after long drought- and the dense forest is in a blaze, while the wind carries great tongues of fire in every direction- even so furiously did Achilles rage, wielding his spear as though he were a god, and giving chase to those whom he would slay, till the dark earth ran with blood. Or as one who yokes broad-browed oxen that they may tread barley in a threshing-floor- and it is soon bruised small under the feet of the lowing cattle- even so did the horses of Achilles trample on the shields and bodies of the slain. The axle underneath and the railing that ran round the car were bespattered with clots of blood thrown up by the horses' hoofs, and from the tyres of the wheels; but the son of Peleus pressed on to win still further glory, and his hands were bedrabbled with gore. ---------------------------------------------------------------------- BOOK XXI Now when they came to the ford of the full-flowing river Xanthus, begotten of immortal Jove, Achilles cut their forces in two: one half he chased over the plain towards the city by the same way that the Achaeans had taken when flying panic-stricken on the preceding day with Hector in full triumph; this way did they fly pell-mell, and Juno sent down a thick mist in front of them to stay them. The other half were hemmed in by the deep silver-eddying stream, and fell into it with a great uproar. The waters resounded, and the banks rang again, as they swam hither and thither with loud cries amid the whirling eddies. As locusts flying to a river before the blast of a grass fire- the flame comes on and on till at last it overtakes them and they huddle into the water- even so was the eddying stream of Xanthus filled with the uproar of men and horses, all struggling in confusion before Achilles. Forthwith the hero left his spear upon the bank, leaning it against a tamarisk bush, and plunged into the river like a god, armed with his sword only. Fell was his purpose as he hewed the Trojans down on every side. Their dying groans rose hideous as the sword smote them, and the river ran red with blood. As when fish fly scared before a huge dolphin, and fill every nook and corner of some fair haven- for he is sure to eat all he can catch- even so did the Trojans cower under the banks of the mighty river, and when Achilles' arms grew weary with killing them, he drew twelve youths alive out of the water, to sacrifice in revenge for Patroclus son of Menoetius. He drew them out like dazed fawns, bound their hands behind them with the girdles of their own shirts, and gave them over to his men to take back to the ships. Then he sprang into the river, thirsting for still further blood. There he found Lycaon, son of Priam seed of Dardanus, as he was escaping out of the water; he it was whom he had once taken prisoner when he was in his father's vineyard, having set upon him by night, as he was cutting young shoots from a wild fig-tree to make the wicker sides of a chariot. Achilles then caught him to his sorrow unawares, and sent him by sea to Lemnos, where the son of Jason bought him. But a guest-friend, Eetion of Imbros, freed him with a great sum, and sent him to Arisbe, whence he had escaped and returned to his father's house. He had spent eleven days happily with his friends after he had come from Lemnos, but on the twelfth heaven again delivered him into the hands of Achilles, who was to send him to the house of Hades sorely against his will. He was unarmed when Achilles caught sight of him, and had neither helmet nor shield; nor yet had he any spear, for he had thrown all his armour from him on to the bank, and was sweating with his struggles to get out of the river, so that his strength was now failing him. Then Achilles said to himself in his surprise, "What marvel do I see here? If this man can come back alive after having been sold over into Lemnos, I shall have the Trojans also whom I have slain rising from the world below. Could not even the waters of the grey sea imprison him, as they do many another whether he will or no? This time let him taste my spear, that I may know for certain whether mother earth who can keep even a strong man down, will be able to hold him, or whether thence too he will return." Thus did he pause and ponder. But Lycaon came up to him dazed and trying hard to embrace his knees, for he would fain live, not die. Achilles thrust at him with his spear, meaning to kill him, but Lycaon ran crouching up to him and caught his knees, whereby the spear passed over his back, and stuck in the ground, hungering though it was for blood. With one hand he caught Achilles' knees as he besought him, and with the other he clutched the spear and would not let it go. Then he said, "Achilles, have mercy upon me and spare me, for I am your suppliant. It was in your tents that I first broke bread on the day when you took me prisoner in the vineyard; after which you sold away to Lemnos far from my father and my friends, and I brought you the price of a hundred oxen. I have paid three times as much to gain my freedom; it is but twelve days that I have come to Ilius after much suffering, and now cruel fate has again thrown me into your hands. Surely father Jove must hate me, that he has given me over to you a second time. Short of life indeed did my mother Laothoe bear me, daughter of aged Altes- of Altes who reigns over the warlike Lelegae and holds steep Pedasus on the river Satnioeis. Priam married his daughter along with many other women and two sons were born of her, both of whom you will have slain. Your spear slew noble Polydorus as he was fighting in the front ranks, and now evil will here befall me, for I fear that I shall not escape you since heaven has delivered me over to you. Furthermore I say, and lay my saying to your heart, spare me, for I am not of the same womb as Hector who slew your brave and noble comrade." With such words did the princely son of Priam beseech Achilles; but Achilles answered him sternly. "Idiot," said he, "talk not to me of ransom. Until Patroclus fell I preferred to give the Trojans quarter, and sold beyond the sea many of those whom I had taken alive; but now not a man shall live of those whom heaven delivers into my hands before the city of Ilius- and of all Trojans it shall fare hardest with the sons of Priam. Therefore, my friend, you too shall die. Why should you whine in this way? Patroclus fell, and he was a better man than you are. I too- see you not how I am great and goodly? I am son to a noble father, and have a goddess for my mother, but the hands of doom and death overshadow me all as surely. The day will come, either at dawn or dark, or at the noontide, when one shall take my life also in battle, either with his spear, or with an arrow sped from his bow." Thus did he speak, and Lycaon's heart sank within him. He loosed his hold of the spear, and held out both hands before him; but Achilles drew his keen blade, and struck him by the collar-bone on his neck; he plunged his two-edged sword into him to the very hilt, whereon he lay at full length on the ground, with the dark blood welling from him till the earth was soaked. Then Achilles caught him by the foot and flung him into the river to go down stream, vaunting over him the while, and saying, "Lie there among the fishes, who will lick the blood from your wound and gloat over it; your mother shall not lay you on any bier to mourn you, but the eddies of Scamander shall bear you into the broad bosom of the sea. There shall the fishes feed on the fat of Lycaon as they dart under the dark ripple of the waters- so perish all of you till we reach the citadel of strong Ilius- you in flight, and I following after to destroy you. The river with its broad silver stream shall serve you in no stead, for all the bulls you offered him and all the horses that you flung living into his waters. None the less miserably shall you perish till there is not a man of you but has paid in full for the death of Patroclus and the havoc you wrought among the Achaeans whom you have slain while I held aloof from battle." So spoke Achilles, but the river grew more and more angry, and pondered within himself how he should stay the hand of Achilles and save the Trojans from disaster. Meanwhile the son of Peleus, spear in hand, sprang upon Asteropaeus son of Pelegon to kill him. He was son to the broad river Axius and Periboea eldest daughter of Acessamenus; for the river had lain with her. Asteropaeus stood up out of the water to face him with a spear in either hand, and Xanthus filled him with courage, being angry for the death of the youths whom Achilles was slaying ruthlessly within his waters. When they were close up with one another Achilles was first to speak. "Who and whence are you," said he, "who dare to face me? Woe to the parents whose son stands up against me." And the son of Pelegon answered, "Great son of Peleus, why should you ask my lineage. I am from the fertile land of far Paeonia, captain of the Paeonians, and it is now eleven days that I am at Ilius. I am of the blood of the river Axius- of Axius that is the fairest of all rivers that run. He begot the famed warrior Pelegon, whose son men call me. Let us now fight, Achilles." Thus did he defy him, and Achilles raised his spear of Pelian ash. Asteropaeus failed with both his spears, for he could use both hands alike; with the one spear he struck Achilles' shield, but did not pierce it, for the layer of gold, gift of the god, stayed the point; with the other spear he grazed the elbow of Achilles! right arm drawing dark blood, but the spear itself went by him and fixed itself in the ground, foiled of its bloody banquet. Then Achilles, fain to kill him, hurled his spear at Asteropaeus, but failed to hit him and struck the steep bank of the river, driving the spear half its length into the earth. The son of Peleus then drew his sword and sprang furiously upon him. Asteropaeus vainly tried to draw Achilles' spear out of the bank by main force; thrice did he tug at it, trying with all his might to draw it out, and thrice he had to leave off trying; the fourth time he tried to bend and break it, but ere he could do so Achilles smote him with his sword and killed him. He struck him in the belly near the navel, so that all his bowels came gushing out on to the ground, and the darkness of death came over him as he lay gasping. Then Achilles set his foot on his chest and spoiled him of his armour, vaunting over him and saying, "Lie there- begotten of a river though you be, it is hard for you to strive with the offspring of Saturn's son. You declare yourself sprung from the blood of a broad river, but I am of the seed of mighty Jove. My father is Peleus, son of Aeacus ruler over the many Myrmidons, and Aeacus was the son of Jove. Therefore as Jove is mightier than any river that flows into the sea, so are his children stronger than those of any river whatsoever. Moreover you have a great river hard by if he can be of any use to you, but there is no fighting against Jove the son of Saturn, with whom not even King Achelous can compare, nor the mighty stream of deep-flowing Oceanus, from whom all rivers and seas with all springs and deep wells proceed; even Oceanus fears the lightnings of great Jove, and his thunder that comes crashing out of heaven." With this he drew his bronze spear out of the bank, and now that he had killed Asteropaeus, he let him lie where he was on the sand, with the dark water flowing over him and the eels and fishes busy nibbling and gnawing the fat that was about his kidneys. Then he went in chase of the Paeonians, who were flying along the bank of the river in panic when they saw their leader slain by the hands of the son of Peleus. Therein he slew Thersilochus, Mydon, Astypylus, Mnesus, Thrasius, Oeneus, and Ophelestes, and he would have slain yet others, had not the river in anger taken human form, and spoken to him from out the deep waters saying, "Achilles, if you excel all in strength, so do you also in wickedness, for the gods are ever with you to protect you: if, then, the son of Saturn has vouchsafed it to you to destroy all the Trojans, at any rate drive them out of my stream, and do your grim work on land. My fair waters are now filled with corpses, nor can I find any channel by which I may pour myself into the sea for I am choked with dead, and yet you go on mercilessly slaying. I am in despair, therefore, O captain of your host, trouble me no further." Achilles answered, "So be it, Scamander, Jove-descended; but I will never cease dealing out death among the Trojans, till I have pent them up in their city, and made trial of Hector face to face, that I may learn whether he is to vanquish me, or I him." As he spoke he set upon the Trojans with a fury like that of the gods. But the river said to Apollo, "Surely, son of Jove, lord of the silver bow, you are not obeying the commands of Jove who charged you straitly that you should stand by the Trojans and defend them, till twilight fades, and darkness is over an the earth." Meanwhile Achilles sprang from the bank into mid-stream, whereon the river raised a high wave and attacked him. He swelled his stream into a torrent, and swept away the many dead whom Achilles had slain and left within his waters. These he cast out on to the land, bellowing like a bull the while, but the living he saved alive, hiding them in his mighty eddies. The great and terrible wave gathered about Achilles, falling upon him and beating on his shield, so that he could not keep his feet; he caught hold of a great elm-tree, but it came up by the roots, and tore away the bank, damming the stream with its thick branches and bridging it all across; whereby Achilles struggled out of the stream, and fled full speed over the plain, for he was afraid. But the mighty god ceased not in his pursuit, and sprang upon him with a dark-crested wave, to stay his hands and save the Trojans from destruction. The son of Peleus darted away a spear's throw from him; swift as the swoop of a black hunter-eagle which is the strongest and fleetest of all birds, even so did he spring forward, and the armour rang loudly about his breast. He fled on in front, but the river with a loud roar came tearing after. As one who would water his garden leads a stream from some fountain over his plants, and all his ground-spade in hand he clears away the dams to free the channels, and the little stones run rolling round and round with the water as it goes merrily down the bank faster than the man can follow- even so did the river keep catching up with Achilles albeit he was a fleet runner, for the gods are stronger than men. As often as he would strive to stand his ground, and see whether or no all the gods in heaven were in league against him, so often would the mighty wave come beating down upon his shoulders, and be would have to keep flying on and on in great dismay; for the angry flood was tiring him out as it flowed past him and ate the ground from under his feet. Then the son of Peleus lifted up his voice to heaven saying, "Father Jove, is there none of the gods who will take pity upon me, and save me from the river? I do not care what may happen to me afterwards. I blame none of the other dwellers on Olympus so severely as I do my dear mother, who has beguiled and tricked me. She told me I was to fall under the walls of Troy by the flying arrows of Apollo; would that Hector, the best man among the Trojans, might there slay me; then should I fall a hero by the hand of a hero; whereas now it seems that I shall come to a most pitiable end, trapped in this river as though I were some swineherd's boy, who gets carried down a torrent while trying to cross it during a storm." As soon as he had spoken thus, Neptune and Minerva came up to him in the likeness of two men, and took him by the hand to reassure him. Neptune spoke first. "Son of Peleus," said he, "be not so exceeding fearful; we are two gods, come with Jove's sanction to assist you, I, and Pallas Minerva. It is not your fate to perish in this river; he will abate presently as you will see; moreover we strongly advise you, if you will be guided by us, not to stay your hand from fighting till you have pent the Trojan host within the famed walls of Ilius- as many of them as may escape. Then kill Hector and go back to the ships, for we will vouchsafe you a triumph over him." When they had so said they went back to the other immortals, but Achilles strove onward over the plain, encouraged by the charge the gods had laid upon him. All was now covered with the flood of waters, and much goodly armour of the youths that had been slain was rifting about, as also many corpses, but he forced his way against the stream, speeding right onwards, nor could the broad waters stay him, for Minerva had endowed him with great strength. Nevertheless Scamander did not slacken in his pursuit, but was still more furious with the son of Peleus. He lifted his waters into a high crest and cried aloud to Simois saying, "Dear brother, let the two of us unite to save this man, or he will sack the mighty city of King Priam, and the Trojans will not hold out against him. Help me at once; fill your streams with water from their sources, rouse all your torrents to a fury; raise your wave on high, and let snags and stones come thundering down you that we may make an end of this savage creature who is now lording it as though he were a god. Nothing shall serve him longer, not strength nor comeliness, nor his fine armour, which forsooth shall soon be lying low in the deep waters covered over with mud. I will wrap him in sand, and pour tons of shingle round him, so that the Achaeans shall not know how to gather his bones for the silt in which I shall have hidden him, and when they celebrate his funeral they need build no barrow." On this he upraised his tumultuous flood high against Achilles, seething as it was with foam and blood and the bo&ies of the dead. The dark waters of the river stood upright and would have overwhelmed the son of Peleus, but Juno, trembling lest Achilles should be swept away in the mighty torrent, lifted her voice on high and called out to Vulcan her son. "Crook-foot," she cried, "my child, be up and doing, for I deem it is with you that Xanthus is fain to fight; help us at once, kindle a fierce fire; I will then bring up the west and the white south wind in a mighty hurricane from the sea, that shall bear the flames against the heads and armour of the Trojans and consume them, while you go along the banks of Xanthus burning his trees and wrapping him round with fire. Let him not turn you back neither by fair words nor foul, and slacken not till I shout and tell you. Then you may stay your flames." On this Vulcan kindled a fierce fire, which broke out first upon the plain and burned the many dead whom Achilles had killed and whose bodies were lying about in great numbers; by this means the plain was dried and the flood stayed. As the north wind, blowing on an orchard that has been sodden with autumn rain, soon dries it, and the heart of the owner is glad- even so the whole plan was dried and the dead bodies were consumed. Then he turned tongues of fire on to the river. He burned the elms the willows and the tamarisks, the lotus also, with the rushes and marshy herbage that grew abundantly by the banks of the river. The eels and fishes that go darting about everywhere in the water, these, too, were sorely harassed by the flames that cunning Vulcan had kindled, and the river himself was scalded, so that he spoke saying, "Vulcan, there is no god can hold his own against you. I cannot fight you when you flare out your flames in this way; strive with me no longer. Let Achilles drive the Trojans out of city immediately. What have I to do with quarrelling and helping people?" He was boiling as he spoke, and all his waters were seething. As a cauldron upon 'a large fire boils when it is melting the lard of some fatted hog, and the lard keeps bubbling up all over when the dry faggots blaze under it- even so were the goodly waters of Xanthus heated with the fire till they were boiling. He could flow no longer but stayed his stream, so afflicted was he by the blasts of fire which cunning Vulcan had raised. Then he prayed to Juno and besought her saying, "Juno, why should your son vex my stream with such especial fury? I am not so much to blame as all the others are who have been helping the Trojans. I will leave off, since you so desire it, and let son leave off also. Furthermore I swear never again will I do anything to save the Trojans from destruction, not even when all Troy is burning in the flames which the Achaeans will kindle." As soon as Juno heard this she said to her son Vulcan, "Son Vulcan, hold now your flames; we ought not to use such violence against a god for the sake of mortals." When she had thus spoken Vulcan quenched his flames, and the river went back once more into his own fair bed. Xanthus was now beaten, so these two left off fighting, for Juno stayed them though she was still angry; but a furious quarrel broke out among the other gods, for they were of divided counsels. They fell on one another with a mighty uproar- earth groaned, and the spacious firmament rang out as with a blare of trumpets. Jove heard as he was sitting on Olympus, and laughed for joy when he saw the gods coming to blows among themselves. They were not long about beginning, and Mars piercer of shields opened the battle. Sword in hand he sprang at once upon Minerva and reviled her. "Why, vixen," said he, "have you again set the gods by the ears in the pride and haughtiness of your heart? Have you forgotten how you set Diomed son of Tydeus on to wound me, and yourself took visible spear and drove it into me to the hurt of my fair body? You shall now suffer for what you then did to me." As he spoke he struck her on the terrible tasselled aegis- so terrible that not even can Jove's lightning pierce it. Here did murderous Mars strike her with his great spear. She drew back and with her strong hand seized a stone that was lying on the plain- great and rugged and black- which men of old had set for the boundary of a field. With this she struck Mars on the neck, and brought him down. Nine roods did he cover in his fall, and his hair was all soiled in the dust, while his armour rang rattling round him. But Minerva laughed and vaunted over him saying, "Idiot, have you not learned how far stronger I am than you, but you must still match yourself against me? Thus do your mother's curses now roost upon you, for she is angry and would do you mischief because you have deserted the Achaeans and are helping the Trojans." She then turned her two piercing eyes elsewhere, whereon Jove's daughter Venus took Mars by the hand and led him away groaning all the time, for it was only with great difficulty that he had come to himself again. When Queen Juno saw her, she said to Minerva, "Look, daughter of aegis-bearing Jove, unweariable, that vixen Venus is again taking Mars through the crowd out of the battle; go after her at once." Thus she spoke. Minerva sped after Venus with a will, and made at her, striking her on the bosom with her strong hand so that she fell fainting to the ground, and there they both lay stretched at full length. Then Minerva vaunted over her saying, "May all who help the Trojans against the Argives prove just as redoubtable and stalwart as Venus did when she came across me while she was helping Mars. Had this been so, we should long since have ended the war by sacking the strong city of Ilius." Juno smiled as she listened. Meanwhile King Neptune turned to Apollo saying, "Phoebus, why should we keep each other at arm's length? it is not well, now that the others have begun fighting; it will be disgraceful to us if we return to Jove's bronze-floored mansion on Olympus without having fought each other; therefore come on, you are the younger of the two, and I ought not to attack you, for I am older and have had more experience. Idiot, you have no sense, and forget how we two alone of all the gods fared hardly round about Ilius when we came from Jove's house and worked for Laomedon a whole year at a stated wage and he gave us his orders. I built the Trojans the wall about their city, so wide and fair that it might be impregnable, while you, Phoebus, herded cattle for him in the dales of many valleyed Ida. When, however, the glad hours brought round the time of payment, mighty Laomedon robbed us of all our hire and sent us off with nothing but abuse. He threatened to bind us hand and foot and sell us over into some distant island. He tried, moreover, to cut off the ears of both of us, so we went away in a rage, furious about the payment he had promised us, and yet withheld; in spite of all this, you are now showing favour to his people, and will not join us in compassing the utter ruin of the proud Trojans with their wives and children." And King Apollo answered, "Lord of the earthquake, you would have no respect for me if I were to fight you about a pack of miserable mortals, who come out like leaves in summer and eat the fruit of the field, and presently fall lifeless to the ground. Let us stay this fighting at once and let them settle it among themselves." He turned away as he spoke, for he would lay no hand on the brother of his own father. But his sister the huntress Diana, patroness of wild beasts, was very angry with him and said, "So you would fly, Far-Darter, and hand victory over to Neptune with a cheap vaunt to boot. Baby, why keep your bow thus idle? Never let me again hear you bragging in my father's house, as you have often done in the presence of the immortals, that you would stand up and fight with Neptune." Apollo made her no answer, but Jove's august queen was angry and upbraided her bitterly. "Bold vixen," she cried, "how dare you cross me thus? For all your bow you will find it hard to hold your own against me. Jove made you as a lion among women, and lets you kill them whenever you choose. You will And it better to chase wild beasts and deer upon the mountains than to fight those who are stronger than you are. If you would try war, do so, and find out by pitting yourself against me, how far stronger I am than you are." She caught both Diana's wrists with her left hand as she spoke, and with her right she took the bow from her shoulders, and laughed as she beat her with it about the ears while Diana wriggled and writhed under her blows. Her swift arrows were shed upon the ground, and she fled weeping from under Juno's hand as a dove that flies before a falcon to the cleft of some hollow rock, when it is her good fortune to escape. Even so did she fly weeping away, leaving her bow and arrows behind her. Then the slayer of Argus, guide and guardian, said to Leto, "Leto, I shall not fight you; it is ill to come to blows with any of Jove's wives. Therefore boast as you will among the immortals that you worsted me in fair fight." Leto then gathered up Diana's bow and arrows that had fallen about amid the whirling dust, and when she had got them she made all haste after her daughter. Diana had now reached Jove's bronze-floored mansion on Olympus, and sat herself down with many tears on the knees of her father, while her ambrosial raiment was quivering all about her. The son of Saturn drew her towards him, and laughing pleasantly the while began to question her saying, "Which of the heavenly beings, my dear child, has been treating you in this cruel manner, as though you had been misconducting yourself in the face of everybody?" and the fair-crowned goddess of the chase answered, "It was your wife Juno, father, who has been beating me; it is always her doing when there is any quarrelling among the immortals." Thus did they converse, and meanwhile Phoebus Apollo entered the strong city of Ilius, for he was uneasy lest the wall should not hold out and the Danaans should take the city then and there, before its hour had come; but the rest of the ever-living gods went back, some angry and some triumphant to Olympus, where they took their seats beside Jove lord of the storm cloud, while Achilles still kept on dealing out death alike on the Trojans and on their As when the smoke from some burning city ascends to heaven when the anger of the gods has kindled it- there is then toil for all, and sorrow for not a few- even so did Achilles bring toil and sorrow on the Trojans. Old King Priam stood on a high tower of the wall looking down on huge Achilles as the Trojans fled panic-stricken before him, and there was none to help them. Presently he came down from off the tower and with many a groan went along the wall to give orders to the brave warders of the gate. "Keep the gates," said he, "wide open till the people come flying into the city, for Achilles is hard by and is driving them in rout before him. I see we are in great peril. As soon as our people are inside and in safety, close the strong gates for I fear lest that terrible man should come bounding inside along with the others." As he spoke they drew back the bolts and opened the gates, and when these were opened there was a haven of refuge for the Trojans. Apollo then came full speed out of the city to meet them and protect them. Right for the city and the high wall, parched with thirst and grimy with dust, still they fied on, with Achilles wielding his spear furiously behind them. For he was as one possessed, and was thirsting after glory. Then had the sons of the Achaeans taken the lofty gates of Troy if Apollo had not spurred on Agenor, valiant and noble son to Antenor. He put courage into his heart, and stood by his side to guard him, leaning against a beech tree and shrouded in thick darkness. When Agenor saw Achilles he stood still and his heart was clouded with care. "Alas," said he to himself in his dismay, "if I fly before mighty Achilles, and go where all the others are being driven in rout, he will none the less catch me and kill me for a coward. How would it be were I to let Achilles drive the others before him, and then fly from the wall to the plain that is behind Ilius till I reach the spurs of Ida and can hide in the underwood that is thereon? I could then wash the sweat from off me in the river and in the evening return to Ilius. But why commune with myself in this way? Like enough he would see me as I am hurrying from the city over the plain, and would speed after me till he had caught me- I should stand no chance against him, for he is mightiest of all mankind. What, then, if I go out and meet him in front of the city? His flesh too, I take it, can be pierced by pointed bronze. Life is the same in one and all, and men say that he is but mortal despite the triumph that Jove son of Saturn vouchsafes him." So saying he stood on his guard and awaited Achilles, for he was now fain to fight him. As a leopardess that bounds from out a thick covert to attack a hunter- she knows no fear and is not dismayed by the baying of the hounds; even though the man be too quick for her and wound her either with thrust or spear, still, though the spear has pierced her she will not give in till she has either caught him in her grip or been killed outright- even so did noble Agenor son of Antenor refuse to fly till he had made trial of Achilles, and took aim at him with his spear, holding his round shield before him and crying with a loud voice. "Of a truth," said he, "noble Achilles, you deem that you shall this day sack the city of the proud Trojans. Fool, there will be trouble enough yet before it, for there is many a brave man of us still inside who will stand in front of our dear parents with our wives and children, to defend Ilius. Here therefore, huge and mighty warrior though you be, here shall you cue. As he spoke his strong hand hurled his javelin from him, and the spear struck Achilles on the leg beneath the knee; the greave of newly wrought tin rang loudly, but the spear recoiled from the body of him whom it had struck, and did not pierce it, for the gods gift stayed it. Achilles in his turn attacked noble Agenor, but Apollo would not vouchsafe him glory, for he snatched Agenor away and hid him in a thick mist, sending him out of the battle unmolested Then he craftily drew the son of Peleus away from going after the host, for he put on the semblance of Agenor and stood in front of Achilles, who ran towards him to give him chase and pursued him over the corn lands of the plain, turning him towards the deep waters of the river Scamander. Apollo ran but a little way before him and beguiled Achilles by making him think all the time that he was on the point of overtaking him. Meanwhile the rabble of routed Trojans was thankful to crowd within the city till their numbers thronged it; no longer did they dare wait for one another outside the city walls, to learn who had escaped and who were fallen in fight, but all whose feet and knees could still carry them poured pell-mell into the town. ---------------------------------------------------------------------- BOOK XXII Thus the Trojans in the city, scared like fawns, wiped the sweat from off them and drank to quench their thirst, leaning against the goodly battlements, while the Achaeans with their shields laid upon their shoulders drew close up to the walls. But stern fate bade Hector stay where he was before Ilius and the Scaean gates. Then Phoebus Apollo spoke to the son of Peleus saying, "Why, son of Peleus, do you, who are but man, give chase to me who am immortal? Have you not yet found out that it is a god whom you pursue so furiously? You did not harass the Trojans whom you had routed, and now they are within their walls, while you have been decoyed hither away from them. Me you cannot kill, for death can take no hold upon me." Achilles was greatly angered and said, "You have baulked me, Far-Darter, most malicious of all gods, and have drawn me away from the wall, where many another man would have bitten the dust ere he got within Ilius; you have robbed me of great glory and have saved the Trojans at no risk to yourself, for you have nothing to fear, but I would indeed have my revenge if it were in my power to do so." On this, with fell intent he made towards the city, and as the winning horse in a chariot race strains every nerve when he is flying over the plain, even so fast and furiously did the limbs of Achilles bear him onwards. King Priam was first to note him as he scoured the plain, all radiant as the star which men call Orion's Hound, and whose beams blaze forth in time of harvest more brilliantly than those of any other that shines by night; brightest of them all though he be, he yet bodes ill for mortals, for he brings fire and fever in his train- even so did Achilles' armour gleam on his breast as he sped onwards. Priam raised a cry and beat his head with his hands as he lifted them up and shouted out to his dear son, imploring him to return; but Hector still stayed before the gates, for his heart was set upon doing battle with Achilles. The old man reached out his arms towards him and bade him for pity's sake come within the walls. "Hector," he cried, "my son, stay not to face this man alone and unsupported, or you will meet death at the hands of the son of Peleus, for he is mightier than you. Monster that he is; would indeed that the gods loved him no better than I do, for so, dogs and vultures would soon devour him as he lay stretched on earth, and a load of grief would be lifted from my heart, for many a brave son has he reft from me, either by killing them or selling them away in the islands that are beyond the sea: even now I miss two sons from among the Trojans who have thronged within the city, Lycaon and Polydorus, whom Laothoe peeress among women bore me. Should they be still alive and in the hands of the Achaeans, we will ransom them with gold and bronze, of which we have store, for the old man Altes endowed his daughter richly; but if they are already dead and in the house of Hades, sorrow will it be to us two who were their parents; albeit the grief of others will be more short-lived unless you too perish at the hands of Achilles. Come, then, my son, within the city, to be the guardian of Trojan men and Trojan women, or you will both lose your own life and afford a mighty triumph to the son of Peleus. Have pity also on your unhappy father while life yet remains to him- on me, whom the son of Saturn will destroy by a terrible doom on the threshold of old age, after I have seen my sons slain and my daughters haled away as captives, my bridal chambers pillaged, little children dashed to earth amid the rage of battle, and my sons' wives dragged away by the cruel hands of the Achaeans; in the end fierce hounds will tear me in pieces at my own gates after some one has beaten the life out of my body with sword or spear-hounds that I myself reared and fed at my own table to guard my gates, but who will yet lap my blood and then lie all distraught at my doors. When a young man falls by the sword in battle, he may lie where he is and there is nothing unseemly; let what will be seen, all is honourable in death, but when an old man is slain there is nothing in this world more pitiable than that dogs should defile his grey hair and beard and all that men hide for shame." The old man tore his grey hair as he spoke, but he moved not the heart of Hector. His mother hard by wept and moaned aloud as she bared her bosom and pointed to the breast which had suckled him. "Hector," she cried, weeping bitterly the while, "Hector, my son, spurn not this breast, but have pity upon me too: if I have ever given you comfort from my own bosom, think on it now, dear son, and come within the wall to protect us from this man; stand not without to meet him. Should the wretch kill you, neither I nor your richly dowered wife shall ever weep, dear offshoot of myself, over the bed on which you lie, for dogs will devour you at the ships of the Achaeans." Thus did the two with many tears implore their son, but they moved not the heart of Hector, and he stood his ground awaiting huge Achilles as he drew nearer towards him. As serpent in its den upon the mountains, full fed with deadly poisons, waits for the approach of man- he is filled with fury and his eyes glare terribly as he goes writhing round his den- even so Hector leaned his shield against a tower that jutted out from the wall and stood where he was, undaunted. "Alas," said he to himself in the heaviness of his heart, "if I go within the gates, Polydamas will be the first to heap reproach upon me, for it was he that urged me to lead the Trojans back to the city on that awful night when Achilles again came forth against us. I would not listen, but it would have been indeed better if I had done so. Now that my folly has destroyed the host, I dare not look Trojan men and Trojan women in the face, lest a worse man should say, 'Hector has ruined us by his self-confidence.' Surely it would be better for me to return after having fought Achilles and slain him, or to die gloriously here before the city. What, again, if were to lay down my shield and helmet, lean my spear against the wall and go straight up to noble Achilles? What if I were to promise to give up Helen, who was the fountainhead of all this war, and all the treasure that Alexandrus brought with him in his ships to Troy, aye, and to let the Achaeans divide the half of everything that the city contains among themselves? I might make the Trojans, by the mouths of their princes, take a solemn oath that they would hide nothing, but would divide into two shares all that is within the city- but why argue with myself in this way? Were I to go up to him he would show me no kind of mercy; he would kill me then and there as easily as though I were a woman, when I had off my armour. There is no parleying with him from some rock or oak tree as young men and maidens prattle with one another. Better fight him at once, and learn to which of us Jove will vouchsafe victory." Thus did he stand and ponder, but Achilles came up to him as it were Mars himself, plumed lord of battle. From his right shoulder he brandished his terrible spear of Pelian ash, and the bronze gleamed around him like flashing fire or the rays of the rising sun. Fear fell upon Hector as he beheld him, and he dared not stay longer where he was but fled in dismay from before the gates, while Achilles darted after him at his utmost speed. As a mountain falcon, swiftest of all birds, swoops down upon some cowering dove- the dove flies before him but the falcon with a shrill scream follows close after, resolved to have her- even so did Achilles make straight for Hector with all his might, while Hector fled under the Trojan wall as fast as his limbs could take him. On they flew along the waggon-road that ran hard by under the wall, past the lookout station, and past the weather-beaten wild fig-tree, till they came to two fair springs which feed the river Scamander. One of these two springs is warm, and steam rises from it as smoke from a burning fire, but the other even in summer is as cold as hail or snow, or the ice that forms on water. Here, hard by the springs, are the goodly washing-troughs of stone, where in the time of peace before the coming of the Achaeans the wives and fair daughters of the Trojans used to wash their clothes. Past these did they fly, the one in front and the other giving ha. behind him: good was the man that fled, but better far was he that followed after, and swiftly indeed did they run, for the prize was no mere beast for sacrifice or bullock's hide, as it might be for a common foot-race, but they ran for the life of Hector. As horses in a chariot race speed round the turning-posts when they are running for some great prize- a tripod or woman- at the games in honour of some dead hero, so did these two run full speed three times round the city of Priam. All the gods watched them, and the sire of gods and men was the first to speak. "Alas," said he, "my eyes behold a man who is dear to me being pursued round the walls of Troy; my heart is full of pity for Hector, who has burned the thigh-bones of many a heifer in my honour, at one while on the of many-valleyed Ida, and again on the citadel of Troy; and now I see noble Achilles in full pursuit of him round the city of Priam. What say you? Consider among yourselves and decide whether we shall now save him or let him fall, valiant though he be, before Achilles, son of Peleus." Then Minerva said, "Father, wielder of the lightning, lord of cloud and storm, what mean you? Would you pluck this mortal whose doom has long been decreed out of the jaws of death? Do as you will, but we others shall not be of a mind with you." And Jove answered, "My child, Trito-born, take heart. I did not speak in full earnest, and I will let you have your way. Do without let or hindrance as you are minded." Thus did he urge Minerva who was already eager, and down she darted from the topmost summits of Olympus. Achilles was still in full pursuit of Hector, as a hound chasing a fawn which he has started from its covert on the mountains, and hunts through glade and thicket. The fawn may try to elude him by crouching under cover of a bush, but he will scent her out and follow her up until he gets her- even so there was no escape for Hector from the fleet son of Peleus. Whenever he made a set to get near the Dardanian gates and under the walls, that his people might help him by showering down weapons from above, Achilles would gain on him and head him back towards the plain, keeping himself always on the city side. As a man in a dream who fails to lay hands upon another whom he is pursuing- the one cannot escape nor the other overtake- even so neither could Achilles come up with Hector, nor Hector break away from Achilles; nevertheless he might even yet have escaped death had not the time come when Apollo, who thus far had sustained his strength and nerved his running, was now no longer to stay by him. Achilles made signs to the Achaean host, and shook his head to show that no man was to aim a dart at Hector, lest another might win the glory of having hit him and he might himself come in second. Then, at last, as they were nearing the fountains for the fourth time, the father of all balanced his golden scales and placed a doom in each of them, one for Achilles and the other for Hector. As he held the scales by the middle, the doom of Hector fell down deep into the house of Hades- and then Phoebus Apollo left him. Thereon Minerva went close up to the son of Peleus and said, "Noble Achilles, favoured of heaven, we two shall surely take back to the ships a triumph for the Achaeans by slaying Hector, for all his lust of battle. Do what Apollo may as he lies grovelling before his father, aegis-bearing Jove, Hector cannot escape us longer. Stay here and take breath, while I go up to him and persuade him to make a stand and fight you." Thus spoke Minerva. Achilles obeyed her gladly, and stood still, leaning on his bronze-pointed ashen spear, while Minerva left him and went after Hector in the form and with the voice of Deiphobus. She came close up to him and said, "Dear brother, I see you are hard pressed by Achilles who is chasing you at full speed round the city of Priam, let us await his onset and stand on our defence." And Hector answered, "Deiphobus, you have always been dearest to me of all my brothers, children of Hecuba and Priam, but henceforth I shall rate you yet more highly, inasmuch as you have ventured outside the wall for my sake when all the others remain inside." Then Minerva said, "Dear brother, my father and mother went down on their knees and implored me, as did all my comrades, to remain inside, so great a fear has fallen upon them all; but I was in an agony of grief when I beheld you; now, therefore, let us two make a stand and fight, and let there be no keeping our spears in reserve, that we may learn whether Achilles shall kill us and bear off our spoils to the ships, or whether he shall fall before you." Thus did Minerva inveigle him by her cunning, and when the two were now close to one another great Hector was first to speak. "I will-no longer fly you, son of Peleus," said he, "as I have been doing hitherto. Three times have I fled round the mighty city of Priam, without daring to withstand you, but now, let me either slay or be slain, for I am in the mind to face you. Let us, then, give pledges to one another by our gods, who are the fittest witnesses and guardians of all covenants; let it be agreed between us that if Jove vouchsafes me the longer stay and I take your life, I am not to treat your dead body in any unseemly fashion, but when I have stripped you of your armour, I am to give up your body to the Achaeans. And do you likewise." Achilles glared at him and answered, "Fool, prate not to me about covenants. There can be no covenants between men and lions, wolves and lambs can never be of one mind, but hate each other out and out an through. Therefore there can be no understanding between you and me, nor may there be any covenants between us, till one or other shall fall and glut grim Mars with his life's blood. Put forth all your strength; you have need now to prove yourself indeed a bold soldier and man of war. You have no more chance, and Pallas Minerva will forthwith vanquish you by my spear: you shall now pay me in full for the grief you have caused me on account of my comrades whom you have killed in battle." He poised his spear as he spoke and hurled it. Hector saw it coming and avoided it; he watched it and crouched down so that it flew over his head and stuck in the ground beyond; Minerva then snatched it up and gave it back to Achilles without Hector's seeing her; Hector thereon said to the son of Peleus, "You have missed your aim, Achilles, peer of the gods, and Jove has not yet revealed to you the hour of my doom, though you made sure that he had done so. You were a false-tongued liar when you deemed that I should forget my valour and quail before you. You shall not drive spear into the back of a runaway- drive it, should heaven so grant you power, drive it into me as I make straight towards you; and now for your own part avoid my spear if you can- would that you might receive the whole of it into your body; if you were once dead the Trojans would find the war an easier matter, for it is you who have harmed them most." He poised his spear as he spoke and hurled it. His aim was true for he hit the middle of Achilles' shield, but the spear rebounded from it, and did not pierce it. Hector was angry when he saw that the weapon had sped from his hand in vain, and stood there in dismay for he had no second spear. With a loud cry he called Diphobus and asked him for one, but there was no man; then he saw the truth and said to himself, "Alas! the gods have lured me on to my destruction. I deemed that the hero Deiphobus was by my side, but he is within the wall, and Minerva has inveigled me; death is now indeed exceedingly near at hand and there is no way out of it- for so Jove and his son Apollo the far-darter have willed it, though heretofore they have been ever ready to protect me. My doom has come upon me; let me not then die ingloriously and without a struggle, but let me first do some great thing that shall be told among men hereafter." As he spoke he drew the keen blade that hung so great and strong by his side, and gathering himself together be sprang on Achilles like a soaring eagle which swoops down from the clouds on to some lamb or timid hare- even so did Hector brandish his sword and spring upon Achilles. Achilles mad with rage darted towards him, with his wondrous shield before his breast, and his gleaming helmet, made with four layers of metal, nodding fiercely forward. The thick tresses of gold wi which Vulcan had crested the helmet floated round it, and as the evening star that shines brighter than all others through the stillness of night, even such was the gleam of the spear which Achilles poised in his right hand, fraught with the death of noble Hector. He eyed his fair flesh over and over to see where he could best wound it, but all was protected by the goodly armour of which Hector had spoiled Patroclus after he had slain him, save only the throat where the collar-bones divide the neck from the shoulders, and this is a most deadly place: here then did Achilles strike him as he was coming on towards him, and the point of his spear went right through the fleshy part of the neck, but it did not sever his windpipe so that he could still speak. Hector fell headlong, and Achilles vaunted over him saying, "Hector, you deemed that you should come off scatheless when you were spoiling Patroclus, and recked not of myself who was not with him. Fool that you were: for I, his comrade, mightier far than he, was still left behind him at the ships, and now I have laid you low. The Achaeans shall give him all due funeral rites, while dogs and vultures shall work their will upon yourself." Then Hector said, as the life ebbed out of him, "I pray you by your life and knees, and by your parents, let not dogs devour me at the ships of the Achaeans, but accept the rich treasure of gold and bronze which my father and mother will offer you, and send my body home, that the Trojans and their wives may give me my dues of fire when I am dead." Achilles glared at him and answered, "Dog, talk not to me neither of knees nor parents; would that I could be as sure of being able to cut your flesh into pieces and eat it raw, for the ill have done me, as I am that nothing shall save you from the dogs- it shall not be, though they bring ten or twenty-fold ransom and weigh it out for me on the spot, with promise of yet more hereafter. Though Priam son of Dardanus should bid them offer me your weight in gold, even so your mother shall never lay you out and make lament over the son she bore, but dogs and vultures shall eat you utterly up." Hector with his dying breath then said, "I know you what you are, and was sure that I should not move you, for your heart is hard as iron; look to it that I bring not heaven's anger upon you on the day when Paris and Phoebus Apollo, valiant though you be, shall slay you at the Scaean gates." When he had thus said the shrouds of death enfolded him, whereon his soul went out of him and flew down to the house of Hades, lamenting its sad fate that it should en' youth and strength no longer. But Achilles said, speaking to the dead body, "Die; for my part I will accept my fate whensoever Jove and the other gods see fit to send it." As he spoke he drew his spear from the body and set it on one side; then he stripped the blood-stained armour from Hector's shoulders while the other Achaeans came running up to view his wondrous strength and beauty; and no one came near him without giving him a fresh wound. Then would one turn to his neighbour and say, "It is easier to handle Hector now than when he was flinging fire on to our ships" and as he spoke he would thrust his spear into him anew. When Achilles had done spoiling Hector of his armour, he stood among the Argives and said, "My friends, princes and counsellors of the Argives, now that heaven has vouchsafed us to overcome this man, who has done us more hurt than all the others together, consider whether we should not attack the city in force, and discover in what mind the Trojans may be. We should thus learn whether they will desert their city now that Hector has fallen, or will still hold out even though he is no longer living. But why argue with myself in this way, while Patroclus is still lying at the ships unburied, and unmourned- he Whom I can never forget so long as I am alive and my strength fails not? Though men forget their dead when once they are within the house of Hades, yet not even there will I forget the comrade whom I have lost. Now, therefore, Achaean youths, let us raise the song of victory and go back to the ships taking this man along with us; for we have achieved a mighty triumph and have slain noble Hector to whom the Trojans prayed throughout their city as though he were a god." On this he treated the body of Hector with contumely: he pierced the sinews at the back of both his feet from heel to ancle and passed thongs of ox-hide through the slits he had made: thus he made the body fast to his chariot, letting the head trail upon the ground. Then when he had put the goodly armour on the chariot and had himself mounted, he lashed his horses on and they flew forward nothing loth. The dust rose from Hector as he was being dragged along, his dark hair flew all abroad, and his head once so comely was laid low on earth, for Jove had now delivered him into the hands of his foes to do him outrage in his own land. Thus was the head of Hector being dishonoured in the dust. His mother tore her hair, and flung her veil from her with a loud cry as she looked upon her son. His father made piteous moan, and throughout the city the people fell to weeping and wailing. It was as though the whole of frowning Ilius was being smirched with fire. Hardly could the people hold Priam back in his hot haste to rush without the gates of the city. He grovelled in the mire and besought them, calling each one of them by his name. "Let be, my friends," he cried, "and for all your sorrow, suffer me to go single-handed to the ships of the Achaeans. Let me beseech this cruel and terrible man, if maybe he will respect the feeling of his fellow-men, and have compassion on my old age. His own father is even such another as myself- Peleus, who bred him and reared him to- be the bane of us Trojans, and of myself more than of all others. Many a son of mine has he slain in the flower of his youth, and yet, grieve for these as I may, I do so for one- Hector- more than for them all, and the bitterness of my sorrow will bring me down to the house of Hades. Would that he had died in my arms, for so both his ill-starred mother who bore him, and myself, should have had the comfort of weeping and mourning over him." Thus did he speak with many tears, and all the people of the city joined in his lament. Hecuba then raised the cry of wailing among the Trojans. "Alas, my son," she cried, "what have I left to live for now that you are no more? Night and day did I glory in. you throughout the city, for you were a tower of strength to all in Troy, and both men and women alike hailed you as a god. So long as you lived you were their pride, but now death and destruction have fallen upon you." Hector's wife had as yet heard nothing, for no one had come to tell her that her husband had remained without the gates. She was at her loom in an inner part of the house, weaving a double purple web, and embroidering it with many flowers. She told her maids to set a large tripod on the fire, so as to have a warm bath ready for Hector when he came out of battle; poor woman, she knew not that he was now beyond the reach of baths, and that Minerva had laid him low by the hands of Achilles. She heard the cry coming as from the wall, and trembled in every limb; the shuttle fell from her hands, and again she spoke to her waiting-women. "Two of you," she said, "come with me that I may learn what it is that has befallen; I heard the voice of my husband's honoured mother; my own heart beats as though it would come into my mouth and my limbs refuse to carry me; some great misfortune for Priam's children must be at hand. May I never live to hear it, but I greatly fear that Achilles has cut off the retreat of brave Hector and has chased him on to the plain where he was singlehanded; I fear he may have put an end to the reckless daring which possessed my husband, who would never remain with the body of his men, but would dash on far in front, foremost of them all in valour." Her heart beat fast, and as she spoke she flew from the house like a maniac, with her waiting-women following after. When she reached the battlements and the crowd of people, she stood looking out upon the wall, and saw Hector being borne away in front of the city- the horses dragging him without heed or care over the ground towards the ships of the Achaeans. Her eyes were then shrouded as with the darkness of night and she fell fainting backwards. She tore the tiring from her head and flung it from her, the frontlet and net with its plaited band, and the veil which golden Venus had given her on the day when Hector took her with him from the house of Eetion, after having given countless gifts of wooing for her sake. Her husband's sisters and the wives of his brothers crowded round her and supported her, for she was fain to die in her distraction; when she again presently breathed and came to herself, she sobbed and made lament among the Trojans saying, 'Woe is me, O Hector; woe, indeed, that to share a common lot we were born, you at Troy in the house of Priam, and I at Thebes under the wooded mountain of Placus in the house of Eetion who brought me up when I was a child- ill-starred sire of an ill-starred daughter- would that he had never begotten me. You are now going into the house of Hades under the secret places of the earth, and you leave me a sorrowing widow in your house. The child, of whom you and I are the unhappy parents, is as yet a mere infant. Now that you are gone, O Hector, you can do nothing for him nor he for you. Even though he escape the horrors of this woful war with the Achaeans, yet shall his life henceforth be one of labour and sorrow, for others will seize his lands. The day that robs a child of his parents severs him from his own kind; his head is bowed, his cheeks are wet with tears, and he will go about destitute among the friends of his father, plucking one by the cloak and another by the shirt. Some one or other of these may so far pity him as to hold the cup for a moment towards him and let him moisten his lips, but he must not drink enough to wet the roof of his mouth; then one whose parents are alive will drive him from the table with blows and angry words. 'Out with you,' he will say, 'you have no father here,' and the child will go crying back to his widowed mother- he, Astyanax, who erewhile would sit upon his father's knees, and have none but the daintiest and choicest morsels set before him. When he had played till he was tired and went to sleep, he would lie in a bed, in the arms of his nurse, on a soft couch, knowing neither want nor care, whereas now that he has lost his father his lot will be full of hardship- he, whom the Trojans name Astyanax, because you, O Hector, were the only defence of their gates and battlements. The wriggling writhing worms will now eat you at the ships, far from your parents, when the dogs have glutted themselves upon you. You will lie naked, although in your house you have fine and goodly raiment made by hands of women. This will I now burn; it is of no use to you, for you can never again wear it, and thus you will have respect shown you by the Trojans both men and women." In such wise did she cry aloud amid her tears, and the women joined in her lament. ---------------------------------------------------------------------- BOOK XXIII Thus did they make their moan throughout the city, while the Achaeans when they reached the Hellespont went back every man to his own ship. But Achilles would not let the Myrmidons go, and spoke to his brave comrades saying, "Myrmidons, famed horsemen and my own trusted friends, not yet, forsooth, let us unyoke, but with horse and chariot draw near to the body and mourn Patroclus, in due honour to the dead. When we have had full comfort of lamentation we will unyoke our horses and take supper all of us here." On this they all joined in a cry of wailing and Achilles led them in their lament. Thrice did they drive their chariots all sorrowing round the body, and Thetis stirred within them a still deeper yearning. The sands of the seashore and the men's armour were wet with their weeping, so great a minister of fear was he whom they had lost. Chief in all their mourning was the son of Peleus: he laid his bloodstained hand on the breast of his friend. "Fare well," he cried, "Patroclus, even in the house of Hades. I will now do all that I erewhile promised you; I will drag Hector hither and let dogs devour him raw; twelve noble sons of Trojans will I also slay before your pyre to avenge you." As he spoke he treated the body of noble Hector with contumely, laying it at full length in the dust beside the bier of Patroclus. The others then put off every man his armour, took the horses from their chariots, and seated themselves in great multitude by the ship of the fleet descendant of Aeacus, who thereon feasted them with an abundant funeral banquet. Many a goodly ox, with many a sheep and bleating goat did they butcher and cut up; many a tusked boar moreover, fat and well-fed, did they singe and set to roast in the flames of Vulcan; and rivulets of blood flowed all round the place where the body was lying. Then the princes of the Achaeans took the son of Peleus to Agamemnon, but hardly could they persuade him to come with them, so wroth was he for the death of his comrade. As soon as they reached Agamemnon's tent they told the serving-men to set a large tripod over the fire in case they might persuade the son of Peleus 'to wash the clotted gore from this body, but he denied them sternly, and swore it with a solemn oath, saying, "Nay, by King Jove, first and mightiest of all gods, it is not meet that water should touch my body, till I have laid Patroclus on the flames, have built him a barrow, and shaved my head- for so long as I live no such second sorrow shall ever draw nigh me. Now, therefore, let us do all that this sad festival demands, but at break of day, King Agamemnon, bid your men bring wood, and provide all else that the dead may duly take into the realm of darkness; the fire shall thus burn him out of our sight the sooner, and the people shall turn again to their own labours." Thus did he speak, and they did even as he had said. They made haste to prepare the meal, they ate, and every man had his full share so that all were satisfied. As soon as they had had had enough to eat and drink, the others went to their rest each in his own tent, but the son of Peleus lay grieving among his Myrmidons by the shore of the sounding sea, in an open place where the waves came surging in one after another. Here a very deep slumber took hold upon him and eased the burden of his sorrows, for his limbs were weary with chasing Hector round windy Ilius. Presently the sad spirit of Patroclus drew near him, like what he had been in stature, voice, and the light of his beaming eyes, clad, too, as he had been clad in life. The spirit hovered over his head and said- "You sleep, Achilles, and have forgotten me; you loved me living, but now that I am dead you think for me no further. Bury me with all speed that I may pass the gates of Hades; the ghosts, vain shadows of men that can labour no more, drive me away from them; they will not yet suffer me to join those that are beyond the river, and I wander all desolate by the wide gates of the house of Hades. Give me now your hand I pray you, for when you have once given me my dues of fire, never shall I again come forth out of the house of Hades. Nevermore shall we sit apart and take sweet counsel among the living; the cruel fate which was my birth-right has yawned its wide jaws around me- nay, you too Achilles, peer of gods, are doomed to die beneath the wall of the noble Trojans. "One prayer more will I make you, if you will grant it; let not my bones be laid apart from yours, Achilles, but with them; even as we were brought up together in your own home, what time Menoetius brought me to you as a child from Opoeis because by a sad spite I had killed the son of Amphidamas- not of set purpose, but in childish quarrel over the dice. The knight Peleus took me into his house, entreated me kindly, and named me to be your squire; therefore let our bones lie in but a single urn, the two-handled golden vase given to you by your mother." And Achilles answered, "Why, true heart, are you come hither to lay these charges upon me? will of my own self do all as you have bidden me. Draw closer to me, let us once more throw our arms around one another, and find sad comfort in the sharing of our sorrows." He opened his arms towards him as he spoke and would have clasped him in them, but there was nothing, and the spirit vanished as a vapour, gibbering and whining into the earth. Achilles sprang to his feet, smote his two hands, and made lamentation saying, "Of a truth even in the house of Hades there are ghosts and phantoms that have no life in them; all night long the sad spirit of Patroclus has hovered over head making piteous moan, telling me what I am to do for him, and looking wondrously like himself." Thus did he speak and his words set them all weeping and mourning about the poor dumb dead, till rosy-fingered morn appeared. Then King Agamemnon sent men and mules from all parts of the camp, to bring wood, and Meriones, squire to Idomeneus, was in charge over them. They went out with woodmen's axes and strong ropes in their hands, and before them went the mules. Up hill and down dale did they go, by straight ways and crooked, and when they reached the heights of many-fountained Ida, they laid their axes to the roots of many a tall branching oak that came thundering down as they felled it. They split the trees and bound them behind the mules, which then wended their way as they best could through the thick brushwood on to the plain. All who had been cutting wood bore logs, for so Meriones squire to Idomeneus had bidden them, and they threw them down in a line upon the seashore at the place where Achilles would make a mighty monument for Patroclus and for himself. When they had thrown down their great logs of wood over the whole ground, they stayed all of them where they were, but Achilles ordered his brave Myrmidons to gird on their armour, and to yoke each man his horses; they therefore rose, girded on their armour and mounted each his chariot- they and their charioteers with them. The chariots went before, and they that were on foot followed as a cloud in their tens of thousands after. In the midst of them his comrades bore Patroclus and covered him with the locks of their hair which they cut off and threw upon his body. Last came Achilles with his head bowed for sorrow, so noble a comrade was he taking to the house of Hades. When they came to the place of which Achilles had told them they laid the body down and built up the wood. Achilles then bethought him of another matter. He went a space away from the pyre, and cut off the yellow lock which he had let grow for the river Spercheius. He looked all sorrowfully out upon the dark sea, and said, "Spercheius, in vain did my father Peleus vow to you that when I returned home to my loved native land I should cut off this lock and offer you a holy hecatomb; fifty she-goats was I to sacrifice to you there at your springs, where is your grove and your altar fragrant with burnt-offerings. Thus did my father vow, but you have not fulfilled his prayer; now, therefore, that I shall see my home no more, I give this lock as a keepsake to the hero Patroclus." As he spoke he placed the lock in the hands of his dear comrade, and all who stood by were filled with yearning and lamentation. The sun would have gone down upon their mourning had not Achilles presently said to Agamemnon, "Son of Atreus, for it is to you that the people will give ear, there is a time to mourn and a time to cease from mourning; bid the people now leave the pyre and set about getting their dinners: we, to whom the dead is dearest, will see to what is wanted here, and let the other princes also stay by me." When King Agamemnon heard this he dismissed the people to their ships, but those who were about the dead heaped up wood and built a pyre a hundred feet this way and that; then they laid the dead all sorrowfully upon the top of it. They flayed and dressed many fat sheep and oxen before the pyre, and Achilles took fat from all of them and wrapped the body therein from head to foot, heaping the flayed carcases all round it. Against the bier he leaned two-handled jars of honey and unguents; four proud horses did he then cast upon the pyre, groaning the while he did so. The dead hero had had house-dogs; two of them did Achilles slay and threw upon the pyre; he also put twelve brave sons of noble Trojans to the sword and laid them with the rest, for he was full of bitterness and fury. Then he committed all to the resistless and devouring might of the fire; he groaned aloud and callid on his dead comrade by name. "Fare well," he cried, "Patroclus, even in the house of Hades; I am now doing all that I have promised you. Twelve brave sons of noble Trojans shall the flames consume along with yourself, but dogs, not fire, shall devour the flesh of Hector son of Priam." Thus did he vaunt, but the dogs came not about the body of Hector, for Jove's daughter Venus kept them off him night and day, and anointed him with ambrosial oil of roses that his flesh might not be torn when Achilles was dragging him about. Phoebus Apollo moreover sent a dark cloud from heaven to earth, which gave shade to the whole place where Hector lay, that the heat of the sun might not parch his body. Now the pyre about dead Patroclus would not kindle. Achilles therefore bethought him of another matter; he went apart and prayed to the two winds Boreas and Zephyrus vowing them goodly offerings. He made them many drink-offerings from the golden cup and besought them to come and help him that the wood might make haste to kindle and the dead bodies be consumed. Fleet Iris heard him praying and started off to fetch the winds. They were holding high feast in the house of boisterous Zephyrus when Iris came running up to the stone threshold of the house and stood there, but as soon as they set eyes on her they all came towards her and each of them called her to him, but Iris would not sit down. "I cannot stay," she said, "I must go back to the streams of Oceanus and the land of the Ethiopians who are offering hecatombs to the immortals, and I would have my share; but Achilles prays that Boreas and shrill Zephyrus will come to him, and he vows them goodly offerings; he would have you blow upon the pyre of Patroclus for whom all the Achaeans are lamenting." With this she left them, and the two winds rose with a cry that rent the air and swept the clouds before them. They blew on and on until they came to the sea, and the waves rose high beneath them, but when they reached Troy they fell upon the pyre till the mighty flames roared under the blast that they blew. All night long did they blow hard and beat upon the fire, and all night long did Achilles grasp his double cup, drawing wine from a mixing-bowl of gold, and calling upon the spirit of dead Patroclus as he poured it upon the ground until the earth was drenched. As a father mourns when he is burning the bones of his bridegroom son whose death has wrung the hearts of his parents, even so did Achilles mourn while burning the body of his comrade, pacing round the bier with piteous groaning and lamentation. At length as the Morning Star was beginning to herald the light which saffron-mantled Dawn was soon to suffuse over the sea, the flames fell and the fire began to die. The winds then went home beyond the Thracian sea, which roared and boiled as they swept over it. The son of Peleus now turned away from the pyre and lay down, overcome with toil, till he fell into a sweet slumber. Presently they who were about the son of Atreus drew near in a body, and roused him with the noise and tramp of their coming. He sat upright and said, "Son of Atreus, and all other princes of the Achaeans, first pour red wine everywhere upon the fire and quench it; let us then gather the bones of Patroclus son of Menoetius, singling them out with care; they are easily found, for they lie in the middle of the pyre, while all else, both men and horses, has been thrown in a heap and burned at the outer edge. We will lay the bones in a golden urn, in two layers of fat, against the time when I shall myself go down into the house of Hades. As for the barrow, labour not to raise a great one now, but such as is reasonable. Afterwards, let those Achaeans who may be left at the ships when I am gone, build it both broad and high." Thus he spoke and they obeyed the word of the son of Peleus. First they poured red wine upon the thick layer of ashes and quenched the fire. With many tears they singled out the whitened bones of their loved comrade and laid them within a golden urn in two layers of fat: they then covered the urn with a linen cloth and took it inside the tent. They marked off the circle where the barrow should be, made a foundation for it about the pyre, and forthwith heaped up the earth. When they had thus raised a mound they were going away, but Achilles stayed the people and made them sit in assembly. He brought prizes from the ships-cauldrons, tripods, horses and mules, noble oxen, women with fair girdles, and swart iron. The first prize he offered was for the chariot races- a woman skilled in all useful arts, and a three-legged cauldron that had ears for handles, and would hold twenty-two measures. This was for the man who came in first. For the second there was a six-year old mare, unbroken, and in foal to a he-ass; the third was to have a goodly cauldron that had never yet been on the fire; it was still bright as when it left the maker, and would hold four measures. The fourth prize was two talents of gold, and the fifth a two-handled urn as yet unsoiled by smoke. Then he stood up and spoke among the Argives saying- "Son of Atreus, and all other Achaeans, these are the prizes that lie waiting the winners of the chariot races. At any other time I should carry off the first prize and take it to my own tent; you know how far my steeds excel all others- for they are immortal; Neptune gave them to my father Peleus, who in his turn gave them to myself; but I shall hold aloof, I and my steeds that have lost their brave and kind driver, who many a time has washed them in clear water and anointed their manes with oil. See how they stand weeping here, with their manes trailing on the ground in the extremity of their sorrow. But do you others set yourselves in order throughout the host, whosoever has confidence in his horses and in the strength of his chariot." Thus spoke the son of Peleus and the drivers of chariots bestirred themselves. First among them all uprose Eumelus, king of men, son of Admetus, a man excellent in horsemanship. Next to him rose mighty Diomed son of Tydeus; he yoked the Trojan horses which he had taken from Aeneas, when Apollo bore him out of the fight. Next to him, yellow-haired Menelaus son of Atreus rose and yoked his fleet horses, Agamemnon's mare Aethe, and his own horse Podargus. The mare had been given to Agamemnon by echepolus son of Anchises, that he might not have to follow him to Ilius, but might stay at home and take his ease; for Jove had endowed him with great wealth and he lived in spacious Sicyon. This mare, all eager for the race, did Menelaus put under the yoke. Fourth in order Antilochus, son to noble Nestor son of Neleus, made ready his horses. These were bred in Pylos, and his father came up to him to give him good advice of which, however, he stood in but little need. "Antilochus," said Nestor, "you are young, but Jove and Neptune have loved you well, and have made you an excellent horseman. I need not therefore say much by way of instruction. You are skilful at wheeling your horses round the post, but the horses themselves are very slow, and it is this that will, I fear, mar your chances. The other drivers know less than you do, but their horses are fleeter; therefore, my dear son, see if you cannot hit upon some artifice whereby you may insure that the prize shall not slip through your fingers. The woodman does more by skill than by brute force; by skill the pilot guides his storm-tossed barque over the sea, and so by skill one driver can beat another. If a man go wide in rounding this way and that, whereas a man who knows what he is doing may have worse horses, but he will keep them well in hand when he sees the doubling-post; he knows the precise moment at which to pull the rein, and keeps his eye well on the man in front of him. I will give you this certain token which cannot escape your notice. There is a stump of a dead tree-oak or pine as it may be- some six feet above the ground, and not yet rotted away by rain; it stands at the fork of the road; it has two white stones set one on each side, and there is a clear course all round it. It may have been a monument to some one long since dead, or it may have been used as a doubling-post in days gone by; now, however, it has been fixed on by Achilles as the mark round which the chariots shall turn; hug it as close as you can, but as you stand in your chariot lean over a little to the left; urge on your right-hand horse with voice and lash, and give him a loose rein, but let the left-hand horse keep so close in, that the nave of your wheel shall almost graze the post; but mind the stone, or you will wound your horses and break your chariot in pieces, which would be sport for others but confusion for yourself. Therefore, my dear son, mind well what you are about, for if you can be first to round the post there is no chance of any one giving you the goby later, not even though you had Adrestus's horse Arion behind you horse which is of divine race- or those of Laomedon, which are the noblest in this country." When Nestor had made an end of counselling his son he sat down in his place, and fifth in order Meriones got ready his horses. They then all mounted their chariots and cast lots.- Achilles shook the helmet, and the lot of Antilochus son of Nestor fell out first; next came that of King Eumelus, and after his, those of Menelaus son of Atreus and of Meriones. The last place fell to the lot of Diomed son of Tydeus, who was the best man of them all. They took their places in line; Achilles showed them the doubling-post round which they were to turn, some way off upon the plain; here he stationed his father's follower Phoenix as umpire, to note the running, and report truly. At the same instant they all of them lashed their horses, struck them with the reins, and shouted at them with all their might. They flew full speed over the plain away from the ships, the dust rose from under them as it were a cloud or whirlwind, and their manes were all flying in the wind. At one moment the chariots seemed to touch the ground, and then again they bounded into the air; the drivers stood erect, and their hearts beat fast and furious in their lust of victory. Each kept calling on his horses, and the horses scoured the plain amid the clouds of dust that they raised. It was when they were doing the last part of the course on their way back towards the sea that their pace was strained to the utmost and it was seen what each could do. The horses of the descendant of Pheres now took the lead, and close behind them came the Trojan stallions of Diomed. They seemed as if about to mount Eumelus's chariot, and he could feel their warm breath on his back and on his broad shoulders, for their heads were close to him as they flew over the course. Diomed would have now passed him, or there would have been a dead heat, but Phoebus Apollo to spite him made him drop his whip. Tears of anger fell from his eyes as he saw the mares going on faster than ever, while his own horses lost ground through his having no whip. Minerva saw the trick which Apollo had played the son of Tydeus, so she brought him his whip and put spirit into his horses; moreover she went after the son of Admetus in a rage and broke his yoke for him; the mares went one to one side the course, and the other to the other, and the pole was broken against the ground. Eumelus was thrown from his chariot close to the wheel; his elbows, mouth, and nostrils were all torn, and his forehead was bruised above his eyebrows; his eyes filled with tears and he could find no utterance. But the son of Tydeus turned his horses aside and shot far ahead, for Minerva put fresh strength into them and covered Diomed himself with glory. Menelaus son of Atreus came next behind him, but Antilochus called to his father's horses. "On with you both," he cried, "and do your very utmost. I do not bid you try to beat the steeds of the son of Tydeus, for Minerva has put running into them, and has covered Diomed with glory; but you must overtake the horses of the son of Atreus and not be left behind, or Aethe who is so fleet will taunt you. Why, my good fellows, are you lagging? I tell you, and it shall surely be- Nestor will keep neither of you, but will put both of you to the sword, if we win any the worse a prize through your carelessness, fly after them at your utmost speed; I will hit on a plan for passing them in a narrow part of the way, and it shall not fail me." They feared the rebuke of their master, and for a short space went quicker. Presently Antilochus saw a narrow place where the road had sunk. The ground was broken, for the winter's rain had gathered and had worn the road so that the whole place was deepened. Menelaus was making towards it so as to get there first, for fear of a foul, but Antilochus turned his horses out of the way, and followed him a little on one side. The son of Atreus was afraid and shouted out, "Antilochus, you are driving recklessly; rein in your horses; the road is too narrow here, it will be wider soon, and you can pass me then; if you foul my chariot you may bring both of us to a mischief." But Antilochus plied his whip, and drove faster, as though he had not heard him. They went side by side for about as far as a young man can hurl a disc from his shoulder when he is trying his strength, and then Menelaus's mares drew behind, for he left off driving for fear the horses should foul one another and upset the chariots; thus, while pressing on in quest of victory, they might both come headlong to the ground. Menelaus then upbraided Antilochus and said, "There is no greater trickster living than you are; go, and bad luck go with you; the Achaeans say not well that you have understanding, and come what may you shall not bear away the prize without sworn protest on my part." Then he called on his horses and said to them, "Keep your pace, and slacken not; the limbs of the other horses will weary sooner than yours, for they are neither of them young." The horses feared the rebuke of their master, and went faster, so that they were soon nearly up with the others. Meanwhile the Achaeans from their seats were watching how the horses went, as they scoured the plain amid clouds of their own dust. Idomeneus captain of the Cretans was first to make out the running, for he was not in the thick of the crowd, but stood on the most commanding part of the ground. The driver was a long way off, but Idomeneus could hear him shouting, and could see the foremost horse quite plainly- a chestnut with a round white star, like the moon, on its forehead. He stood up and said among the Argives, "My friends, princes and counsellors of the Argives, can you see the running as well as I can? There seems to be another pair in front now, and another driver; those that led off at the start must have been disabled out on the plain. I saw them at first making their way round the doubling-post, but now, though I search the plain of Troy, I cannot find them. Perhaps the reins fell from the driver's hand so that he lost command of his horses at the doubling-post, and could not turn it. I suppose he must have been thrown out there, and broken his chariot, while his mares have left the course and gone off wildly in a panic. Come up and see for yourselves, I cannot make out for certain, but the driver seems an Aetolian by descent, ruler over the Argives, brave Diomed the son of Tydeus." Ajax the son of Oileus took him up rudely and said, "Idomeneus, why should you be in such a hurry to tell us all about it, when the mares are still so far out upon the plain? You are none of the youngest, nor your eyes none of the sharpest, but you are always laying down the law. You have no right to do so, for there are better men here than you are. Eumelus's horses are in front now, as they always have been, and he is on the chariot holding the reins." The captain of the Cretans was angry, and answered, "Ajax you are an excellent railer, but you have no judgement, and are wanting in much else as well, for you have a vile temper. I will wager you a tripod or cauldron, and Agamemnon son of Atreus shall decide whose horses are first. You will then know to your cost." Ajax son of Oileus was for making him an angry answer, and there would have been yet further brawling between them, had not Achilles risen in his place and said, "Cease your railing Ajax and Idomeneus; it is not you would be scandalised if you saw any one else do the like: sit down and keep your eyes on the horses; they are speeding towards the winning-post and will be bere directly. You will then both of you know whose horses are first, and whose come after." As he was speaking, the son of Tydeus came driving in, plying his whip lustily from his shoulder, and his horses stepping high as they flew over the course. The sand and grit rained thick on the driver, and the chariot inlaid with gold and tin ran close behind his fleet horses. There was little trace of wheel-marks in the fine dust, and the horses came flying in at their utmost speed. Diomed stayed them in the middle of the crowd, and the sweat from their manes and chests fell in streams on to the ground. Forthwith he sprang from his goodly chariot, and leaned his whip against his horses' yoke; brave Sthenelus now lost no time, but at once brought on the prize, and gave the woman and the ear-handled cauldron to his comrades to take away. Then he unyoked the horses. Next after him came in Antilochus of the race of Neleus, who had passed Menelaus by a trick and not by the fleetness of his horses; but even so Menelaus came in as close behind him as the wheel is to the horse that draws both the chariot and its master. The end hairs of a horse's tail touch the tyre of the wheel, and there is never much space between wheel and horse when the chariot is going; Menelaus was no further than this behind Antilochus, though at first he had been a full disc's throw behind him. He had soon caught him up again, for Agamemnon's mare Aethe kept pulling stronger and stronger, so that if the course had been longer he would have passed him, and there would not even have been a dead heat. Idomeneus's brave squire Meriones was about a spear's cast behind Menelaus. His horses were slowest of all, and he was the worst driver. Last of them all came the son of Admetus, dragging his chariot and driving his horses on in front. When Achilles saw him he was sorry, and stood up among the Argives saying, "The best man is coming in last. Let us give him a prize for it is reasonable. He shall have the second, but the first must go to the son of Tydeus." Thus did he speak and the others all of them applauded his saying, and were for doing as he had said, but Nestor's son Antilochus stood up and claimed his rights from the son of Peleus. "Achilles," said he, "I shall take it much amiss if you do this thing; you would rob me of my prize, because you think Eumelus's chariot and horses were thrown out, and himself too, good man that he is. He should have prayed duly to the immortals; he would not have come in fast if he had done so. If you are sorry for him and so choose, you have much gold in your tents, with bronze, sheep, cattle and horses. Take something from this store if you would have the Achaeans speak well of you, and give him a better prize even than that which you have now offered; but I will not give up the mare, and he that will fight me for her, let him come on." Achilles smiled as he heard this, and was pleased with Antilochus, who was one of his dearest comrades. So he said- "Antilochus, if you would have me find Eumelus another prize, I will give him the bronze breastplate with a rim of tin running all round it which I took from Asteropaeus. It will be worth much money to him." He bade his comrade Automedon bring the breastplate from his tent, and he did so. Achilles then gave it over to Eumelus, who received it gladly. But Menelaus got up in a rage, furiously angry with Antilochus. An attendant placed his staff in his hands and bade the Argives keep silence: the hero then addressed them. "Antilochus," said he, "what is this from you who have been so far blameless? You have made me cut a poor figure and baulked my horses by flinging your own in front of them, though yours are much worse than mine are; therefore, O princes and counsellors of the Argives, judge between us and show no favour, lest one of the Achaeans say, 'Menelaus has got the mare through lying and corruption; his horses were far inferior to Antilochus's, but he has greater weight and influence.' Nay, I will determine the matter myself, and no man will blame me, for I shall do what is just. Come here, Antilochus, and stand, as our custom is, whip in hand before your chariot and horses; lay your hand on your steeds, and swear by earth-encircling Neptune that you did not purposely and guilefully get in the way of my horses." And Antilochus answered, "Forgive me; I am much younger, King Menelaus, than you are; you stand higher than I do and are the better man of the two; you know how easily young men are betrayed into indiscretion; their tempers are more hasty and they have less judgement; make due allowances therefore, and bear with me; I will of my own accord give up the mare that I have won, and if you claim any further chattel from my own possessions, I would rather yield it to you, at once, than fall from your good graces henceforth, and do wrong in the sight of heaven." The son of Nestor then took the mare and gave her over to Menelaus, whose anger was thus appeased; as when dew falls upon a field of ripening corn, and the lands are bristling with the harvest- even so, O Menelaus, was your heart made glad within you. He turned to Antilochus and said, "Now, Antilochus, angry though I have been, I can give way to you of my own free will; you have never been headstrong nor ill-disposed hitherto, but this time your youth has got the better of your judgement; be careful how you outwit your betters in future; no one else could have brought me round so easily, but your good father, your brother, and yourself have all of you had infinite trouble on my behalf; I therefore yield to your entreaty, and will give up the mare to you, mine though it indeed be; the people will thus see that I am neither harsh nor vindictive." With this he gave the mare over to Antilochus's comrade Noemon, and then took the cauldron. Meriones, who had come in fourth, carried off the two talents of gold, and the fifth prize, the two-handled urn, being unawarded, Achilles gave it to Nestor, going up to him among the assembled Argives and saying, "Take this, my good old friend, as an heirloom and memorial of the funeral of Patroclus- for you shall see him no more among the Argives. I give you this prize though you cannot win one; you can now neither wrestle nor fight, and cannot enter for the javelin-match nor foot-races, for the hand of age has been laid heavily upon you." So saying he gave the urn over to Nestor, who received it gladly and answered, "My son, all that you have said is true; there is no strength now in my legs and feet, nor can I hit out with my hands from either shoulder. Would that I were still young and strong as when the Epeans were burying King Amarynceus in Buprasium, and his sons offered prizes in his honour. There was then none that could vie with me neither of the Epeans nor the Pylians themselves nor the Aetolians. In boxing I overcame Clytomedes son of Enops, and in wrestling, Ancaeus of Pleuron who had come forward against me. Iphiclus was a good runner, but I beat him, and threw farther with my spear than either Phyleus or Polydorus. In chariot-racing alone did the two sons of Actor surpass me by crowding their horses in front of me, for they were angry at the way victory had gone, and at the greater part of the prizes remaining in the place in which they had been offered. They were twins, and the one kept on holding the reins, and holding the reins, while the other plied the whip. Such was I then, but now I must leave these matters to younger men; I must bow before the weight of years, but in those days I was eminent among heroes. And now, sir, go on with the funeral contests in honour of your comrade: gladly do I accept this urn, and my heart rejoices that you do not forget me but are ever mindful of my goodwill towards you, and of the respect due to me from the Achaeans. For all which may the grace of heaven be vouchsafed you in great abundance." Thereon the son of Peleus, when he had listened to all the thanks of Nestor, went about among the concourse of the Achaeans, and presently offered prizes for skill in the painful art of boxing. He brought out a strong mule, and made it fast in the middle of the crowd- a she-mule never yet broken, but six years old- when it is hardest of all to break them: this was for the victor, and for the vanquished he offered a double cup. Then he stood up and said among the Argives, "Son of Atreus, and all other Achaeans, I invite our two champion boxers to lay about them lustily and compete for these prizes. He to whom Apollo vouchsafes the greater endurance, and whom the Achaeans acknowledge as victor, shall take the mule back with him to his own tent, while he that is vanquished shall have the double cup." As he spoke there stood up a champion both brave and great stature, a skilful boxer, Epeus, son of Panopeus. He laid his hand on the mule and said, "Let the man who is to have the cup come hither, for none but myself will take the mule. I am the best boxer of all here present, and none can beat me. Is it not enough that I should fall short of you in actual fighting? Still, no man can be good at everything. I tell you plainly, and it shall come true; if any man will box with me I will bruise his body and break his bones; therefore let his friends stay here in a body and be at hand to take him away when I have done with him." They all held their peace, and no man rose save Euryalus son of Mecisteus, who was son of Talaus. Mecisteus went once to Thebes after the fall of Oedipus, to attend his funeral, and he beat all the people of Cadmus. The son of Tydeus was Euryalus's second, cheering him on and hoping heartily that he would win. First he put a waistband round him and then he gave him some well-cut thongs of ox-hide; the two men being now girt went into the middle of the ring, and immediately fell to; heavily indeed did they punish one another and lay about them with their brawny fists. One could hear the horrid crashing of their jaws, and they sweated from every pore of their skin. Presently Epeus came on and gave Euryalus a blow on the jaw as he was looking round; Euryalus could not keep his legs; they gave way under him in a moment and he sprang up with a bound, as a fish leaps into the air near some shore that is all bestrewn with sea-wrack, when Boreas furs the top of the waves, and then falls back into deep water. But noble Epeus caught hold of him and raised him up; his comrades also came round him and led him from the ring, unsteady in his gait, his head hanging on one side, and spitting great clots of gore. They set him down in a swoon and then went to fetch the double cup. The son of Peleus now brought out the prizes for the third contest and showed them to the Argives. These were for the painful art of wrestling. For the winner there was a great tripod ready for setting upon the fire, and the Achaeans valued it among themselves at twelve oxen. For the loser he brought out a woman skilled in all manner of arts, and they valued her at four oxen. He rose and said among the Argives, "Stand forward, you who will essay this contest." Forthwith uprose great Ajax the son of Telamon, and crafty Ulysses, full of wiles rose also. The two girded themselves and went into the middle of the ring. They gripped each other in their strong hands like the rafters which some master-builder frames for the roof of a high house to keep the wind out. Their backbones cracked as they tugged at one another with their mighty arms- and sweat rained from them in torrents. Many a bloody weal sprang up on their sides and shoulders, but they kept on striving with might and main for victory and to win the tripod. Ulysses could not throw Ajax, nor Ajax him; Ulysses was too strong for him; but when the Achaeans began to tire of watching them, Ajax said to ulysses, "Ulysses, noble son of Laertes, you shall either lift me, or I you, and let Jove settle it between us." He lifted him from the ground as he spoke, but Ulysses did not forget his cunning. He hit Ajax in the hollow at back of his knee, so that he could not keep his feet, but fell on his back with Ulysses lying upon his chest, and all who saw it marvelled. Then Ulysses in turn lifted Ajax and stirred him a little from the ground but could not lift him right off it, his knee sank under him, and the two fell side by side on the ground and were all begrimed with dust. They now sprang towards one another and were for wrestling yet a third time, but Achilles rose and stayed them. "Put not each other further," said he, "to such cruel suffering; the victory is with both alike, take each of you an equal prize, and let the other Achaeans now compete." Thus did he speak and they did even as he had said, and put on their shirts again after wiping the dust from off their bodies. The son of Peleus then offered prizes for speed in running- a mixing-bowl beautifully wrought, of pure silver. It would hold six measures, and far exceeded all others in the whole world for beauty; it was the work of cunning artificers in Sidon, and had been brought into port by Phoenicians from beyond the sea, who had made a present of it to Thoas. Eueneus son of jason had given it to Patroclus in ransom of Priam's son Lycaon, and Achilles now offered it as a prize in honour of his comrade to him who should be the swiftest runner. For the second prize he offered a large ox, well fattened, while for the last there was to be half a talent of gold. He then rose and said among the Argives, "Stand forward, you who will essay this contest." Forthwith uprose fleet Ajax son of Oileus, with cunning Ulysses, and Nestor's son Antilochus, the fastest runner among all the youth of his time. They stood side by side and Achilles showed them the goal. The course was set out for them from the starting-post, and the son of Oileus took the lead at once, with Ulysses as close behind him as the shuttle is to a woman's bosom when she throws the woof across the warp and holds it close up to her; even so close behind him was Ulysses- treading in his footprints before the dust could settle there, and Ajax could feel his breath on the back of his head as he ran swiftly on. The Achaeans all shouted applause as they saw him straining his utmost, and cheered him as he shot past them; but when they were now nearing the end of the course Ulysses prayed inwardly to Minerva. "Hear me," he cried, "and help my feet, O goddess." Thus did he pray, and Pallas Minerva heard his prayer; she made his hands and his feet feel light, and when the runners were at the point of pouncing upon the prize, Ajax, through Minerva's spite slipped upon some offal that was lying there from the cattle which Achilles had slaughtered in honour of Patroclus, and his mouth and nostrils were all filled with cow dung. Ulysses therefore carried off the mixing-bowl, for he got before Ajax and came in first. But Ajax took the ox and stood with his hand on one of its horns, spitting the dung out of his mouth. Then he said to the Argives, "Alas, the goddess has spoiled my running; she watches over Ulysses and stands by him as though she were his own mother." Thus did he speak and they all of them laughed heartily. Antilochus carried off the last prize and smiled as he said to the bystanders, "You all see, my friends, that now too the gods have shown their respect for seniority. Ajax is somewhat older than I am, and as for Ulysses, he belongs to an earlier generation, but he is hale in spite of his years, and no man of the Achaeans can run against him save only Achilles." He said this to pay a compliment to the son of Peleus, and Achilles answered, "Antilochus, you shall not have praised me to no purpose; I shall give you an additional half talent of gold." He then gave the half talent to Antilochus, who received it gladly. Then the son of Peleus brought out the spear, helmet and shield that had been borne by Sarpedon, and were taken from him by Patroclus. He stood up and said among the Argives, "We bid two champions put on their armour, take their keen blades, and make trial of one another in the presence of the multitude; whichever of them can first wound the flesh of the other, cut through his armour, and draw blood, to him will I give this goodly Thracian sword inlaid with silver, which I took from Asteropaeus, but the armour let both hold in partnership, and I will give each of them a hearty meal in my own tent." Forthwith uprose great Ajax the son of Telamon, as also mighty Diomed son of Tydeus. When they had put on their armour each on his own side of the ring, they both went into the middle eager to engage, and with fire flashing from their eyes. The Achaeans marvelled as they beheld them, and when the two were now close up with one another, thrice did they spring forward and thrice try to strike each other in close combat. Ajax pierced Diomed's round shield, but did not draw blood, for the cuirass beneath the shield protected him; thereon the son of Tydeus from over his huge shield kept aiming continually at Ajax's neck with the point of his spear, and the Achaeans alarmed for his safety bade them leave off fighting and divide the prize between them. Achilles then gave the great sword to the son of Tydeus, with its scabbard, and the leathern belt with which to hang it. Achilles next offered the massive iron quoit which mighty Eetion had erewhile been used to hurl, until Achilles had slain him and carried it off in his ships along with other spoils. He stood up and said among the Argives, "Stand forward, you who would essay this contest. He who wins it will have a store of iron that will last him five years as they go rolling round, and if his fair fields lie far from a town his shepherd or ploughman will not have to make a journey to buy iron, for he will have a stock of it on his own premises." Then uprose the two mighty men Polypoetes and Leonteus, with Ajax son of Telamon and noble Epeus. They stood up one after the other and Epeus took the quoit, whirled it, and flung it from him, which set all the Achaeans laughing. After him threw Leonteus of the race of Mars. Ajax son of Telamon threw third, and sent the quoit beyond any mark that had been made yet, but when mighty Polypoetes took the quoit he hurled it as though it had been a stockman's stick which he sends flying about among his cattle when he is driving them, so far did his throw out-distance those of the others. All who saw it roared applause, and his comrades carried the prize for him and set it on board his ship. Achilles next offered a prize of iron for archery- ten double-edged axes and ten with single eddies: he set up a ship's mast, some way off upon the sands, and with a fine string tied a pigeon to it by the foot; this was what they were to aim at. "Whoever," he said, "can hit the pigeon shall have all the axes and take them away with him; he who hits the string without hitting the bird will have taken a worse aim and shall have the single-edged axes." Then uprose King Teucer, and Meriones the stalwart squire of Idomeneus rose also, They cast lots in a bronze helmet and the lot of Teucer fell first. He let fly with his arrow forthwith, but he did not promise hecatombs of firstling lambs to King Apollo, and missed his bird, for Apollo foiled his aim; but he hit the string with which the bird was tied, near its foot; the arrow cut the string clean through so that it hung down towards the ground, while the bird flew up into the sky, and the Achaeans shouted applause. Meriones, who had his arrow ready while Teucer was aiming, snatched the bow out of his hand, and at once promised that he would sacrifice a hecatomb of firstling lambs to Apollo lord of the bow; then espying the pigeon high up under the clouds, he hit her in the middle of the wing as she was circling upwards; the arrow went clean through the wing and fixed itself in the ground at Meriones' feet, but the bird perched on the ship's mast hanging her head and with all her feathers drooping; the life went out of her, and she fell heavily from the mast. Meriones, therefore, took all ten double-edged axes, while Teucer bore off the single-edged ones to his ships. Then the son of Peleus brought in a spear and a cauldron that had never been on the fire; it was worth an ox, and was chased with a pattern of flowers; and those that throw the javelin stood up- to wit the son of Atreus, king of men Agamemnon, and Meriones, stalwart squire of Idomeneus. But Achilles spoke saying, "Son of Atreus, we know how far you excel all others both in power and in throwing the javelin; take the cauldron back with you to your ships, but if it so please you, let us give the spear to Meriones; this at least is what I should myself wish." King Agamemnon assented. So he gave the bronze spear to Meriones, and handed the goodly cauldron to Talthybius his esquire. ---------------------------------------------------------------------- BOOK XXIV The assembly now broke up and the people went their ways each to his own ship. There they made ready their supper, and then bethought them of the blessed boon of sleep; but Achilles still wept for thinking of his dear comrade, and sleep, before whom all things bow, could take no hold upon him. This way and that did he turn as he yearned after the might and manfulness of Patroclus; he thought of all they had done together, and all they had gone through both on the field of battle and on the waves of the weary sea. As he dwelt on these things he wept bitterly and lay now on his side, now on his back, and now face downwards, till at last he rose and went out as one distraught to wander upon the seashore. Then, when he saw dawn breaking over beach and sea, he yoked his horses to his chariot, and bound the body of Hector behind it that he might drag it about. Thrice did he drag it round the tomb of the son of Menoetius, and then went back into his tent, leaving the body on the ground full length and with its face downwards. But Apollo would not suffer it to be disfigured, for he pitied the man, dead though he now was; therefore he shielded him with his golden aegis continually, that he might take no hurt while Achilles was dragging him. Thus shamefully did Achilles in his fury dishonour Hector; but the blessed gods looked down in pity from heaven, and urged Mercury, slayer of Argus, to steal the body. All were of this mind save only Juno, Neptune, and Jove's grey-eyed daughter, who persisted in the hate which they had ever borne towards Ilius with Priam and his people; for they forgave not the wrong done them by Alexandrus in disdaining the goddesses who came to him when he was in his sheepyards, and preferring her who had offered him a wanton to his ruin. When, therefore, the morning of the twelfth day had now come, Phoebus Apollo spoke among the immortals saying, "You gods ought to be ashamed of yourselves; you are cruel and hard-hearted. Did not Hector burn you thigh-bones of heifers and of unblemished goats? And now dare you not rescue even his dead body, for his wife to look upon, with his mother and child, his father Priam, and his people, who would forthwith commit him to the flames, and give him his due funeral rites? So, then, you would all be on the side of mad Achilles, who knows neither right nor ruth? He is like some savage lion that in the pride of his great strength and daring springs upon men's flocks and gorges on them. Even so has Achilles flung aside all pity, and all that conscience which at once so greatly banes yet greatly boons him that will heed it. man may lose one far dearer than Achilles has lost- a son, it may be, or a brother born from his own mother's womb; yet when he has mourned him and wept over him he will let him bide, for it takes much sorrow to kill a man; whereas Achilles, now that he has slain noble Hector, drags him behind his chariot round the tomb of his comrade. It were better of him, and for him, that he should not do so, for brave though he be we gods may take it ill that he should vent his fury upon dead clay." Juno spoke up in a rage. "This were well," she cried, "O lord of the silver bow, if you would give like honour to Hector and to Achilles; but Hector was mortal and suckled at a woman's breast, whereas Achilles is the offspring of a goddess whom I myself reared and brought up. I married her to Peleus, who is above measure dear to the immortals; you gods came all of you to her wedding; you feasted along with them yourself and brought your lyre- false, and fond of low company, that you have ever been." Then said Jove, "Juno, be not so bitter. Their honour shall not be equal, but of all that dwell in Ilius, Hector was dearest to the gods, as also to myself, for his offerings never failed me. Never was my altar stinted of its dues, nor of the drink-offerings and savour of sacrifice which we claim of right. I shall therefore permit the body of mighty Hector to be stolen; and yet this may hardly be without Achilles coming to know it, for his mother keeps night and day beside him. Let some one of you, therefore, send Thetis to me, and I will impart my counsel to her, namely that Achilles is to accept a ransom from Priam, and give up the body." On this Iris fleet as the wind went forth to carry his message. Down she plunged into the dark sea midway between Samos and rocky Imbrus; the waters hissed as they closed over her, and she sank into the bottom as the lead at the end of an ox-horn, that is sped to carry death to fishes. She found Thetis sitting in a great cave with the other sea-goddesses gathered round her; there she sat in the midst of them weeping for her noble son who was to fall far from his own land, on the rich plains of Troy. Iris went up to her and said, "Rise Thetis; Jove, whose counsels fail not, bids you come to him." And Thetis answered, "Why does the mighty god so bid me? I am in great grief, and shrink from going in and out among the immortals. Still, I will go, and the word that he may speak shall not be spoken in vain." The goddess took her dark veil, than which there can be no robe more sombre, and went forth with fleet Iris leading the way before her. The waves of the sea opened them a path, and when they reached the shore they flew up into the heavens, where they found the all-seeing son of Saturn with the blessed gods that live for ever assembled near him. Minerva gave up her seat to her, and she sat down by the side of father Jove. Juno then placed a fair golden cup in her hand, and spoke to her in words of comfort, whereon Thetis drank and gave her back the cup; and the sire of gods and men was the first to speak. "So, goddess," said he, "for all your sorrow, and the grief that I well know reigns ever in your heart, you have come hither to Olympus, and I will tell you why I have sent for you. This nine days past the immortals have been quarrelling about Achilles waster of cities and the body of Hector. The gods would have Mercury slayer of Argus steal the body, but in furtherance of our peace and amity henceforward, I will concede such honour to your son as I will now tell you. Go, then, to the host and lay these commands upon him; say that the gods are angry with him, and that I am myself more angry than them all, in that he keeps Hector at the ships and will not give him up. He may thus fear me and let the body go. At the same time I will send Iris to great Priam to bid him go to the ships of the Achaeans, and ransom his son, taking with him such gifts for Achilles as may give him satisfaction. Silver-footed Thetis did as the god had told her, and forthwith down she darted from the topmost summits of Olympus. She went to her son's tents where she found him grieving bitterly, while his trusty comrades round him were busy preparing their morning meal, for which they had killed a great woolly sheep. His mother sat down beside him and caressed him with her hand saying, "My son, how long will you keep on thus grieving and making moan? You are gnawing at your own heart, and think neither of food nor of woman's embraces; and yet these too were well, for you have no long time to live, and death with the strong hand of fate are already close beside you. Now, therefore, heed what I say, for I come as a messenger from Jove; he says that the gods are angry with you, and himself more angry than them all, in that you keep Hector at the ships and will not give him up. Therefore let him go, and accept a ransom for his body." And Achilles answered, "So be it. If Olympian Jove of his own motion thus commands me, let him that brings the ransom bear the body away." Thus did mother and son talk together at the ships in long discourse with one another. Meanwhile the son of Saturn sent Iris to the strong city of Ilius. "Go," said he, "fleet Iris, from the mansions of Olympus, and tell King Priam in Ilius, that he is to go to the ships of the Achaeans and free the body of his dear son. He is to take such gifts with him as shall give satisfaction to Achilles, and he is to go alone, with no other Trojan, save only some honoured servant who may drive his mules and waggon, and bring back the body of him whom noble Achilles has slain. Let him have no thought nor fear of death in his heart, for we will send the slayer of Argus to escort him, and bring him within the tent of Achilles. Achilles will not kill him nor let another do so, for he will take heed to his ways and sin not, and he will entreat a suppliant with all honourable courtesy." On this Iris, fleet as the wind, sped forth to deliver her message. She went to Priam's house, and found weeping and lamentation therein. His sons were seated round their father in the outer courtyard, and their raiment was wet with tears: the old man sat in the midst of them with his mantle wrapped close about his body, and his head and neck all covered with the filth which he had clutched as he lay grovelling in the mire. His daughters and his sons' wives went wailing about the house, as they thought of the many and brave men who lay dead, slain by the Argives. The messenger of Jove stood by Priam and spoke softly to him, but fear fell upon him as she did so. "Take heart," she said, "Priam offspring of Dardanus, take heart and fear not. I bring no evil tidings, but am minded well towards you. I come as a messenger from Jove, who though he be not near, takes thought for you and pities you. The lord of Olympus bids you go and ransom noble Hector, and take with you such gifts as shall give satisfaction to Achilles. You are to go alone, with no Trojan, save only some honoured servant who may drive your mules and waggon, and bring back to the city the body of him whom noble Achilles has slain. You are to have no thought, nor fear of death, for Jove will send the slayer of Argus to escort you. When he has brought you within Achilles' tent, Achilles will not kill you nor let another do so, for he will take heed to his ways and sin not, and he will entreat a suppliant with all honourable courtesy." Iris went her way when she had thus spoken, and Priam told his sons to get a mule-waggon ready, and to make the body of the waggon fast upon the top of its bed. Then he went down into his fragrant store-room, high-vaulted, and made of cedar-wood, where his many treasures were kept, and he called Hecuba his wife. "Wife," said he, "a messenger has come to me from Olympus, and has told me to go to the ships of the Achaeans to ransom my dear son, taking with me such gifts as shall give satisfaction to Achilles. What think you of this matter? for my own part I am greatly moved to pass through the of the Achaeans and go to their ships." His wife cried aloud as she heard him, and said, "Alas, what has become of that judgement for which you have been ever famous both among strangers and your own people? How can you venture alone to the ships of the Achaeans, and look into the face of him who has slain so many of your brave sons? You must have iron courage, for if the cruel savage sees you and lays hold on you, he will know neither respect nor pity. Let us then weep Hector from afar here in our own house, for when I gave him birth the threads of overruling fate were spun for him that dogs should eat his flesh far from his parents, in the house of that terrible man on whose liver I would fain fasten and devour it. Thus would I avenge my son, who showed no cowardice when Achilles slew him, and thought neither of Right nor of avoiding battle as he stood in defence of Trojan men and Trojan women." Then Priam said, "I would go, do not therefore stay me nor be as a bird of ill omen in my house, for you will not move me. Had it been some mortal man who had sent me some prophet or priest who divines from sacrifice- I should have deemed him false and have given him no heed; but now I have heard the goddess and seen her face to face, therefore I will go and her saying shall not be in vain. If it be my fate to die at the ships of the Achaeans even so would I have it; let Achilles slay me, if I may but first have taken my son in my arms and mourned him to my heart's comforting." So saying he lifted the lids of his chests, and took out twelve goodly vestments. He took also twelve cloaks of single fold, twelve rugs, twelve fair mantles, and an equal number of shirts. He weighed out ten talents of gold, and brought moreover two burnished tripods, four cauldrons, and a very beautiful cup which the Thracians had given him when he had gone to them on an embassy; it was very precious, but he grudged not even this, so eager was he to ransom the body of his son. Then he chased all the Trojans from the court and rebuked them with words of anger. "Out," he cried, "shame and disgrace to me that you are. Have you no grief in your own homes that you are come to plague me here? Is it a small thing, think you, that the son of Saturn has sent this sorrow upon me, to lose the bravest of my sons? Nay, you shall prove it in person, for now he is gone the Achaeans will have easier work in killing you. As for me, let me go down within the house of Hades, ere mine eyes behold the sacking and wasting of the city." He drove the men away with his staff, and they went forth as the old man sped them. Then he called to his sons, upbraiding Helenus, Paris, noble Agathon, Pammon, Antiphonus, Polites of the loud battle-cry, Deiphobus, Hippothous, and Dius. These nine did the old man call near him. "Come to me at once," he cried, "worthless sons who do me shame; would that you had all been killed at the ships rather than Hector. Miserable man that I am, I have had the bravest sons in all Troy- noble Nestor, Troilus the dauntless charioteer, and Hector who was a god among men, so that one would have thought he was son to an immortal- yet there is not one of them left. Mars has slain them and those of whom I am ashamed are alone left me. Liars, and light of foot, heroes of the dance, robbers of lambs and kids from your own people, why do you not get a waggon ready for me at once, and put all these things upon it that I may set out on my way?" Thus did he speak, and they feared the rebuke of their father. They brought out a strong mule-waggon, newly made, and set the body of the waggon fast on its bed. They took the mule-yoke from the peg on which it hung, a yoke of boxwood with a knob on the top of it and rings for the reins to go through. Then they brought a yoke-band eleven cubits long, to bind the yoke to the pole; they bound it on at the far end of the pole, and put the ring over the upright pin making it fast with three turns of the band on either side the knob, and bending the thong of the yoke beneath it. This done, they brought from the store-chamber the rich ransom that was to purchase the body of Hector, and they set it all orderly on the waggon; then they yoked the strong harness-mules which the Mysians had on a time given as a goodly present to Priam; but for Priam himself they yoked horses which the old king had bred, and kept for own use. Thus heedfully did Priam and his servant see to the yolking of their cars at the palace. Then Hecuba came to them all sorrowful, with a golden goblet of wine in her right hand, that they might make a drink-offering before they set out. She stood in front of the horses and said, "Take this, make a drink-offering to father Jove, and since you are minded to go to the ships in spite of me, pray that you may come safely back from the hands of your enemies. Pray to the son of Saturn lord of the whirlwind, who sits on Ida and looks down over all Troy, pray him to send his swift messenger on your right hand, the bird of omen which is strongest and most dear to him of all birds, that you may see it with your own eyes and trust it as you go forth to the ships of the Danaans. If all-seeing Jove will not send you this messenger, however set upon it you may be, I would not have you go to the ships of the Argives." And Priam answered, "Wife, I will do as you desire me; it is well to lift hands in prayer to Jove, if so be he may have mercy upon me." With this the old man bade the serving-woman pour pure water over his hands, and the woman came, bearing the water in a bowl. He washed his hands and took the cup from his wife; then he made the drink-offering and prayed, standing in the middle of the courtyard and turning his eyes to heaven. "Father Jove," he said, "that rulest from Ida, most glorious and most great, grant that I may be received kindly and compassionately in the tents of Achilles; and send your swift messenger upon my right hand, the bird of omen which is strongest and most dear to you of all birds, that I may see it with my own eyes and trust it as I go forth to the ships of the Danaans." So did he pray, and Jove the lord of counsel heard his prayer. Forthwith he sent an eagle, the most unerring portent of all birds that fly, the dusky hunter that men also call the Black Eagle. His wings were spread abroad on either side as wide as the well-made and well-bolted door of a rich man's chamber. He came to them flying over the city upon their right hands, and when they saw him they were glad and their hearts took comfort within them. The old man made haste to mount his chariot, and drove out through the inner gateway and under the echoing gatehouse of the outer court. Before him went the mules drawing the four-wheeled waggon, and driven by wise Idaeus; behind these were the horses, which the old man lashed with his whip and drove swiftly through the city, while his friends followed after, wailing and lamenting for him as though he were on his road to death. As soon as they had come down from the city and had reached the plain, his sons and sons-in-law who had followed him went back to Ilius. But Priam and Idaeus as they showed out upon the plain did not escape the ken of all-seeing Jove, who looked down upon the old man and pitied him; then he spoke to his son Mercury and said, "Mercury, for it is you who are the most disposed to escort men on their way, and to hear those whom you will hear, go, and so conduct Priam to the ships of the Achaeans that no other of the Danaans shall see him nor take note of him until he reach the son of Peleus." Thus he spoke and Mercury, guide and guardian, slayer of Argus, did as he was told. Forthwith he bound on his glittering golden sandals with which he could fly like the wind over land and sea; he took the wand with which he seals men's eyes in sleep, or wakes them just as he pleases, and flew holding it in his hand till he came to Troy and to the Hellespont. To look at, he was like a young man of noble birth in the hey-day of his youth and beauty with the down just coming upon his face. Now when Priam and Idaeus had driven past the great tomb of Ilius, they stayed their mules and horses that they might drink in the river, for the shades of night were falling, when, therefore, Idaeus saw Mercury standing near them he said to Priam, "Take heed, descendant of Dardanus; here is matter which demands consideration. I see a man who I think will presently fall upon us; let us fly with our horses, or at least embrace his knees and implore him to take compassion upon us? When he heard this the old man's heart failed him, and he was in great fear; he stayed where he was as one dazed, and the hair stood on end over his whole body; but the bringer of good luck came up to him and took him by the hand, saying, "Whither, father, are you thus driving your mules and horses in the dead of night when other men are asleep? Are you not afraid of the fierce Achaeans who are hard by you, so cruel and relentless? Should some one of them see you bearing so much treasure through the darkness of the flying night, what would not your state then be? You are no longer young, and he who is with you is too old to protect you from those who would attack you. For myself, I will do you no harm, and I will defend you from any one else, for you remind me of my own father." And Priam answered, "It is indeed as you say, my dear son; nevertheless some god has held his hand over me, in that he has sent such a wayfarer as yourself to meet me so Opportunely; you are so comely in mien and figure, and your judgement is so excellent that you must come of blessed parents." Then said the slayer of Argus, guide and guardian, "Sir, all that you have said is right; but tell me and tell me true, are you taking this rich treasure to send it to a foreign people where it may be safe, or are you all leaving strong Ilius in dismay now that your son has fallen who was the bravest man among you and was never lacking in battle with the Achaeans?" And Priam said, "Wo are you, my friend, and who are your parents, that you speak so truly about the fate of my unhappy son?" The slayer of Argus, guide and guardian, answered him, "Sir, you would prove me, that you question me about noble Hector. Many a time have I set eyes upon him in battle when he was driving the Argives to their ships and putting them to the sword. We stood still and marvelled, for Achilles in his anger with the son of Atreus suffered us not to fight. I am his squire, and came with him in the same ship. I am a Myrmidon, and my father's name is Polyctor: he is a rich man and about as old as you are; he has six sons besides myself, and I am the seventh. We cast lots, and it fell upon me to sail hither with Achilles. I am now come from the ships on to the plain, for with daybreak the Achaeans will set battle in array about the city. They chafe at doing nothing, and are so eager that their princes cannot hold them back." Then answered Priam, "If you are indeed the squire of Achilles son of Peleus, tell me now the Whole truth. Is my son still at the ships, or has Achilles hewn him limb from limb, and given him to his hounds?" "Sir," replied the slayer of Argus, guide and guardian, "neither hounds nor vultures have yet devoured him; he is still just lying at the tents by the ship of Achilles, and though it is now twelve days that he has lain there, his flesh is not wasted nor have the worms eaten him although they feed on warriors. At daybreak Achilles drags him cruelly round the sepulchre of his dear comrade, but it does him no hurt. You should come yourself and see how he lies fresh as dew, with the blood all washed away, and his wounds every one of them closed though many pierced him with their spears. Such care have the blessed gods taken of your brave son, for he was dear to them beyond all measure." The old man was comforted as he heard him and said, "My son, see what a good thing it is to have made due offerings to the immortals; for as sure as that he was born my son never forgot the gods that hold Olympus, and now they requite it to him even in death. Accept therefore at my hands this goodly chalice; guard me and with heaven's help guide me till I come to the tent of the son of Peleus." Then answered the slayer of Argus, guide and guardian, "Sir, you are tempting me and playing upon my youth, but you shall not move me, for you are offering me presents without the knowledge of Achilles whom I fear and hold it great guiltless to defraud, lest some evil presently befall me; but as your guide I would go with you even to Argos itself, and would guard you so carefully whether by sea or land, that no one should attack you through making light of him who was with you." The bringer of good luck then sprang on to the chariot, and seizing the whip and reins he breathed fresh spirit into the mules and horses. When they reached the trench and the wall that was before the ships, those who were on guard had just been getting their suppers, and the slayer of Argus threw them all into a deep sleep. Then he drew back the bolts to open the gates, and took Priam inside with the treasure he had upon his waggon. Ere long they came to the lofty dwelling of the son of Peleus for which the Myrmidons had cut pine and which they had built for their king; when they had built it they thatched it with coarse tussock-grass which they had mown out on the plain, and all round it they made a large courtyard, which was fenced with stakes set close together. The gate was barred with a single bolt of pine which it took three men to force into its place, and three to draw back so as to open the gate, but Achilles could draw it by himself. Mercury opened the gate for the old man, and brought in the treasure that he was taking with him for the son of Peleus. Then he sprang from the chariot on to the ground and said, "Sir, it is I, immortal Mercury, that am come with you, for my father sent me to escort you. I will now leave you, and will not enter into the presence of Achilles, for it might anger him that a god should befriend mortal men thus openly. Go you within, and embrace the knees of the son of Peleus: beseech him by his father, his lovely mother, and his son; thus you may move him." With these words Mercury went back to high Olympus. Priam sprang from his chariot to the ground, leaving Idaeus where he was, in charge of the mules and horses. The old man went straight into the house where Achilles, loved of the gods, was sitting. There he found him with his men seated at a distance from him: only two, the hero Automedon, and Alcimus of the race of Mars, were busy in attendance about his person, for he had but just done eating and drinking, and the table was still there. King Priam entered without their seeing him, and going right up to Achilles he clasped his knees and kissed the dread murderous hands that had slain so many of his sons. As when some cruel spite has befallen a man that he should have killed some one in his own country, and must fly to a great man's protection in a land of strangers, and all marvel who see him, even so did Achilles marvel as he beheld Priam. The others looked one to another and marvelled also, but Priam besought Achilles saying, "Think of your father, O Achilles like unto the gods, who is such even as I am, on the sad threshold of old age. It may be that those who dwell near him harass him, and there is none to keep war and ruin from him. Yet when he hears of you being still alive, he is glad, and his days are full of hope that he shall see his dear son come home to him from Troy; but I, wretched man that I am, had the bravest in all Troy for my sons, and there is not one of them left. I had fifty sons when the Achaeans came here; nineteen of them were from a single womb, and the others were borne to me by the women of my household. The greater part of them has fierce Mars laid low, and Hector, him who was alone left, him who was the guardian of the city and ourselves, him have you lately slain; therefore I am now come to the ships of the Achaeans to ransom his body from you with a great ransom. Fear, O Achilles, the wrath of heaven; think on your own father and have compassion upon me, who am the more pitiable, for I have steeled myself as no man yet has ever steeled himself before me, and have raised to my lips the hand of him who slew my son." Thus spoke Priam, and the heart of Achilles yearned as he bethought him of his father. He took the old man's hand and moved him gently away. The two wept bitterly- Priam, as he lay at Achilles' feet, weeping for Hector, and Achilles now for his father and now for Patroclous, till the house was filled with their lamentation. But when Achilles was now sated with grief and had unburthened the bitterness of his sorrow, he left his seat and raised the old man by the hand, in pity for his white hair and beard; then he said, "Unhappy man, you have indeed been greatly daring; how could you venture to come alone to the ships of the Achaeans, and enter the presence of him who has slain so many of your brave sons? You must have iron courage: sit now upon this seat, and for all our grief we will hide our sorrows in our hearts, for weeping will not avail us. The immortals know no care, yet the lot they spin for man is full of sorrow; on the floor of Jove's palace there stand two urns, the one filled with evil gifts, and the other with good ones. He for whom Jove the lord of thunder mixes the gifts he sends, will meet now with good and now with evil fortune; but he to whom Jove sends none but evil gifts will be pointed at by the finger of scorn, the hand of famine will pursue him to the ends of the world, and he will go up and down the face of the earth, respected neither by gods nor men. Even so did it befall Peleus; the gods endowed him with all good things from his birth upwards, for he reigned over the Myrmidons excelling all men in prosperity and wealth, and mortal though he was they gave him a goddess for his bride. But even on him too did heaven send misfortune, for there is no race of royal children born to him in his house, save one son who is doomed to die all untimely; nor may I take care of him now that he is growing old, for I must stay here at Troy to be the bane of you and your children. And you too, O Priam, I have heard that you were aforetime happy. They say that in wealth and plenitude of offspring you surpassed all that is in Lesbos, the realm of Makar to the northward, Phrygia that is more inland, and those that dwell upon the great Hellespont; but from the day when the dwellers in heaven sent this evil upon you, war and slaughter have been about your city continually. Bear up against it, and let there be some intervals in your sorrow. Mourn as you may for your brave son, you will take nothing by it. You cannot raise him from the dead, ere you do so yet another sorrow shall befall you." And Priam answered, "O king, bid me not be seated, while Hector is still lying uncared for in your tents, but accept the great ransom which I have brought you, and give him to me at once that I may look upon him. May you prosper with the ransom and reach your own land in safety, seeing that you have suffered me to live and to look upon the light of the sun." Achilles looked at him sternly and said, "Vex me, sir, no longer; I am of myself minded to give up the body of Hector. My mother, daughter of the old man of the sea, came to me from Jove to bid me deliver it to you. Moreover I know well, O Priam, and you cannot hide it, that some god has brought you to the ships of the Achaeans, for else, no man however strong and in his prime would dare to come to our host; he could neither pass our guard unseen, nor draw the bolt of my gates thus easily; therefore, provoke me no further, lest I sin against the word of Jove, and suffer you not, suppliant though you are, within my tents." The old man feared him and obeyed. Then the son of Peleus sprang like a lion through the door of his house, not alone, but with him went his two squires Automedon and Alcimus who were closer to him than any others of his comrades now that Patroclus was no more. These unyoked the horses and mules, and bade Priam's herald and attendant be seated within the house. They lifted the ransom for Hector's body from the waggon. but they left two mantles and a goodly shirt, that Achilles might wrap the body in them when he gave it to be taken home. Then he called to his servants and ordered them to wash the body and anoint it, but he first took it to a place where Priam should not see it, lest if he did so, he should break out in the bitterness of his grief, and enrage Achilles, who might then kill him and sin against the word of Jove. When the servants had washed the body and anointed it, and had wrapped it in a fair shirt and mantle, Achilles himself lifted it on to a bier, and he and his men then laid it on the waggon. He cried aloud as he did so and called on the name of his dear comrade, "Be not angry with me, Patroclus," he said, "if you hear even in the house of Hades that I have given Hector to his father for a ransom. It has been no unworthy one, and I will share it equitably with you." Achilles then went back into the tent and took his place on the richly inlaid seat from which he had risen, by the wall that was at right angles to the one against which Priam was sitting. "Sir," he said, "your son is now laid upon his bier and is ransomed according to desire; you shall look upon him when you him away at daybreak; for the present let us prepare our supper. Even lovely Niobe had to think about eating, though her twelve children- six daughters and six lusty sons- had been all slain in her house. Apollo killed the sons with arrows from his silver bow, to punish Niobe, and Diana slew the daughters, because Niobe had vaunted herself against Leto; she said Leto had borne two children only, whereas she had herself borne many- whereon the two killed the many. Nine days did they lie weltering, and there was none to bury them, for the son of Saturn turned the people into stone; but on the tenth day the gods in heaven themselves buried them, and Niobe then took food, being worn out with weeping. They say that somewhere among the rocks on the mountain pastures of Sipylus, where the nymphs live that haunt the river Achelous, there, they say, she lives in stone and still nurses the sorrows sent upon her by the hand of heaven. Therefore, noble sir, let us two now take food; you can weep for your dear son hereafter as you are bearing him back to Ilius- and many a tear will he cost you." With this Achilles sprang from his seat and killed a sheep of silvery whiteness, which his followers skinned and made ready all in due order. They cut the meat carefully up into smaller pieces, spitted them, and drew them off again when they were well roasted. Automedon brought bread in fair baskets and served it round the table, while Achilles dealt out the meat, and they laid their hands on the good things that were before them. As soon as they had had enough to eat and drink, Priam, descendant of Dardanus, marvelled at the strength and beauty of Achilles for he was as a god to see, and Achilles marvelled at Priam as he listened to him and looked upon his noble presence. When they had gazed their fill Priam spoke first. "And now, O king," he said, "take me to my couch that we may lie down and enjoy the blessed boon of sleep. Never once have my eyes been closed from the day your hands took the life of my son; I have grovelled without ceasing in the mire of my stable-yard, making moan and brooding over my countless sorrows. Now, moreover, I have eaten bread and drunk wine; hitherto I have tasted nothing." As he spoke Achilles told his men and the women-servants to set beds in the room that was in the gatehouse, and make them with good red rugs, and spread coverlets on the top of them with woollen cloaks for Priam and Idaeus to wear. So the maids went out carrying a torch and got the two beds ready in all haste. Then Achilles said laughingly to Priam, "Dear sir, you shall lie outside, lest some counsellor of those who in due course keep coming to advise with me should see you here in the darkness of the flying night, and tell it to Agamemnon. This might cause delay in the delivery of the body. And now tell me and tell me true, for how many days would you celebrate the funeral rites of noble Hector? Tell me, that I may hold aloof from war and restrain the host." And Priam answered, "Since, then, you suffer me to bury my noble son with all due rites, do thus, Achilles, and I shall be grateful. You know how we are pent up within our city; it is far for us to fetch wood from the mountain, and the people live in fear. Nine days, therefore, will we mourn Hector in my house; on the tenth day we will bury him and there shall be a public feast in his honour; on the eleventh we will build a mound over his ashes, and on the twelfth, if there be need, we will fight." And Achilles answered, "All, King Priam, shall be as you have said. I will stay our fighting for as long a time as you have named." As he spoke he laid his hand on the old man's right wrist, in token that he should have no fear; thus then did Priam and his attendant sleep there in the forecourt, full of thought, while Achilles lay in an inner room of the house, with fair Briseis by his side. And now both gods and mortals were fast asleep through the livelong night, but upon Mercury alone, the bringer of good luck, sleep could take no hold for he was thinking all the time how to get King Priam away from the ships without his being seen by the strong force of sentinels. He hovered therefore over Priam's head and said, "Sir, now that Achilles has spared your life, you seem to have no fear about sleeping in the thick of your foes. You have paid a great ransom, and have received the body of your son; were you still alive and a prisoner the sons whom you have left at home would have to give three times as much to free you; and so it would be if Agamemnon and the other Achaeans were to know of your being here." When he heard this the old man was afraid and roused his servant. Mercury then yoked their horses and mules, and drove them quickly through the host so that no man perceived them. When they came to the ford of eddying Xanthus, begotten of immortal Jove, Mercury went back to high Olympus, and dawn in robe of saffron began to break over all the land. Priam and Idaeus then drove on toward the city lamenting and making moan, and the mules drew the body of Hector. No one neither man nor woman saw them, till Cassandra, fair as golden Venus standing on Pergamus, caught sight of her dear father in his chariot, and his servant that was the city's herald with him. Then she saw him that was lying upon the bier, drawn by the mules, and with a loud cry she went about the city saying, "Come hither Trojans, men and women, and look on Hector; if ever you rejoiced to see him coming from battle when he was alive, look now on him that was the glory of our city and all our people." At this there was not man nor woman left in the city, so great a sorrow had possessed them. Hard by the gates they met Priam as he was bringing in the body. Hector's wife and his mother were the first to mourn him: they flew towards the waggon and laid their hands upon his head, while the crowd stood weeping round them. They would have stayed before the gates, weeping and lamenting the livelong day to the going down of the sun, had not Priam spoken to them from the chariot and said, "Make way for the mules to pass you. Afterwards when I have taken the body home you shall have your fill of weeping." On this the people stood asunder, and made a way for the waggon. When they had borne the body within the house they laid it upon a bed and seated minstrels round it to lead the dirge, whereon the women joined in the sad music of their lament. Foremost among them all Andromache led their wailing as she clasped the head of mighty Hector in her embrace. "Husband," she cried, "you have died young, and leave me in your house a widow; he of whom we are the ill-starred parents is still a mere child, and I fear he may not reach manhood. Ere he can do so our city will be razed and overthrown, for you who watched over it are no more- you who were its saviour, the guardian of our wives and children. Our women will be carried away captives to the ships, and I among them; while you, my child, who will be with me will be put to some unseemly tasks, working for a cruel master. Or, may be, some Achaean will hurl you (O miserable death) from our walls, to avenge some brother, son, or father whom Hector slew; many of them have indeed bitten the dust at his hands, for your father's hand in battle was no light one. Therefore do the people mourn him. You have left, O Hector, sorrow unutterable to your parents, and my own grief is greatest of all, for you did not stretch forth your arms and embrace me as you lay dying, nor say to me any words that might have lived with me in my tears night and day for evermore." Bitterly did she weep the while, and the women joined in her lament. Hecuba in her turn took up the strains of woe. "Hector," she cried, "dearest to me of all my children. So long as you were alive the gods loved you well, and even in death they have not been utterly unmindful of you; for when Achilles took any other of my sons, he would sell him beyond the seas, to Samos Imbrus or rugged Lemnos; and when he had slain you too with his sword, many a time did he drag you round the sepulchre of his comrade- though this could not give him life- yet here you lie all fresh as dew, and comely as one whom Apollo has slain with his painless shafts." Thus did she too speak through her tears with bitter moan, and then Helen for a third time took up the strain of lamentation. "Hector," said she, "dearest of all my brothers-in-law-for I am wife to Alexandrus who brought me hither to Troy- would that I had died ere he did so- twenty years are come and gone since I left my home and came from over the sea, but I have never heard one word of insult or unkindness from you. When another would chide with me, as it might be one of your brothers or sisters or of your brothers' wives, or my mother-in-law- for Priam was as kind to me as though he were my own father- you would rebuke and check them with words of gentleness and goodwill. Therefore my tears flow both for you and for my unhappy self, for there is no one else in Troy who is kind to me, but all shrink and shudder as they go by me." She wept as she spoke and the vast crowd that was gathered round her joined in her lament. Then King Priam spoke to them saying, "Bring wood, O Trojans, to the city, and fear no cunning ambush of the Argives, for Achilles when he dismissed me from the ships gave me his word that they should not attack us until the morning of the twelfth day." Forthwith they yoked their oxen and mules and gathered together before the city. Nine days long did they bring in great heaps wood, and on the morning of the tenth day with many tears they took trave Hector forth, laid his dead body upon the summit of the pile, and set the fire thereto. Then when the child of morning rosy-fingered dawn appeared on the eleventh day, the people again assembled, round the pyre of mighty Hector. When they were got together, they first quenched the fire with wine wherever it was burning, and then his brothers and comrades with many a bitter tear gathered his white bones, wrapped them in soft robes of purple, and laid them in a golden urn, which they placed in a grave and covered over with large stones set close together. Then they built a barrow hurriedly over it keeping guard on every side lest the Achaeans should attack them before they had finished. When they had heaped up the barrow they went back again into the city, and being well assembled they held high feast in the house of Priam their king. Thus, then, did they celebrate the funeral of Hector tamer of horses. THE END ---------------------------------------------------------------------- Copyright statement: The Internet Classics Archive by Daniel C. Stevenson, Web Atomics. World Wide Web presentation is copyright (C) 1994-2000, Daniel C. Stevenson, Web Atomics. All rights reserved under international and pan-American copyright conventions, including the right of reproduction in whole or in part in any form. Direct permission requests to classics@classics.mit.edu. Translation of "The Deeds of the Divine Augustus" by Augustus is copyright (C) Thomas Bushnell, BSG.
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
TRANSLATOR'S PREFACE
The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.
In the preface to his classical translation of Bhartrihari's Niti Satakam and Vairagya Satakam, Mr. C.H. Tawney says, "I am sensible that in the present attempt I have retained much local colouring. For instance, the ideas of worshipping the feet of a god of great men, though it frequently occurs in Indian literature, will undoubtedly move the laughter of Englishmen unacquainted with Sanskrit, especially if they happen to belong to that class of readers who revel their attention on the accidental and remain blind to the essential. But a certain measure of fidelity to the original even at the risk of making oneself ridiculous, is better than the studied dishonesty which characterises so many translations of oriental poets."
We fully subscribe to the above although, it must be observed, the censure conveyed to the class of translators last indicated is rather undeserved, there being nothing like a 'studied dishonesty' in their efforts which proceed only from a mistaken view of their duties and as such betray only an error of the head but not of the heart. More than twelve years ago when Babu Pratapa Chandra Roy, with Babu Durga Charan Banerjee, went to my retreat at Seebpore, for engaging me to translate the Mahabharata into English, I was amazed with the grandeur of the scheme. My first question to him was,--whence was the money to come, supposing my competence for the task. Pratapa then unfolded to me the details of his plan, the hopes he could legitimately cherish of assistance from different quarters. He was full of enthusiasm. He showed me Dr. Rost's letter, which, he said, had suggested to him the undertaking. I had known Babu Durga Charan for many years and I had the highest opinion of his scholarship and practical good sense. When he warmly took Pratapa's side for convincing me of the practicability of the scheme, I listened to him patiently. The two were for completing all arrangements with me the very day. To this I did not agree. I took a week's time to consider. I consulted some of my literary friends, foremost among whom was the late lamented Dr. Sambhu C. Mookherjee. The latter, I found, had been waited upon by Pratapa. Dr. Mookherjee spoke to me of Pratapa as a man of indomitable energy and perseverance. The result of my conference with Dr. Mookherjee was that I wrote to Pratapa asking him to see me again. In this second interview estimates were drawn up, and everything was arranged as far as my portion of the work was concerned. My friend left with me a specimen of translation which he had received from Professor Max Muller. This I began to study, carefully comparing it sentence by sentence with the original. About its literal character there could be no doubt, but it had no flow and, therefore, could not be perused with pleasure by the general reader. The translation had been executed thirty years ago by a young German friend of the great Pundit. I had to touch up every sentence. This I did without at all impairing faithfulness to the original. My first 'copy' was set up in type and a dozen sheets were struck off. These were submitted to the judgment of a number of eminent writers, European and native. All of them, I was glad to see, approved of the specimen, and then the task of translating the Mahabharata into English seriously began.
Before, however, the first fasciculus could be issued, the question as to whether the authorship of the translation should be publicly owned, arose. Babu Pratapa Chandra Roy was against anonymity. I was for it. The reasons I adduced were chiefly founded upon the impossibility of one person translating the whole of the gigantic work. Notwithstanding my resolve to discharge to the fullest extent the duty that I took up, I might not live to carry it out. It would take many years before the end could be reached. Other circumstances than death might arise in consequence of which my connection with the work might cease. It could not be desirable to issue successive fasciculus with the names of a succession of translators appearing on the title pages. These and other considerations convinced my friend that, after all, my view was correct. It was, accordingly, resolved to withhold the name of the translator. As a compromise, however, between the two views, it was resolved to issue the first fasciculus with two prefaces, one over the signature of the publisher and the other headed--'Translator's Preface.' This, it was supposed, would effectually guard against misconceptions of every kind. No careful reader would then confound the publisher with the author.
Although this plan was adopted, yet before a fourth of the task had been accomplished, an influential Indian journal came down upon poor Pratapa Chandra Roy and accused him openly of being a party to a great literary imposture, viz., of posing before the world as the translator of Vyasa's work when, in fact, he was only the publisher. The charge came upon my friend as a surprise, especially as he had never made a secret of the authorship in his correspondence with Oriental scholars in every part of the world. He promptly wrote to the journal in question, explaining the reasons there were for anonymity, and pointing to the two prefaces with which the first fasciculus had been given to the world. The editor readily admitted his mistake and made a satisfactory apology.
Now that the translation has been completed, there can no longer be any reason for withholding the name of the translator. The entire translation is practically the work of one hand. In portions of the Adi and the Sabha Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and about half a fasciculus during my illness, was done by another hand. I should however state that before passing to the printer the copy received from these gentlemen I carefully compared every sentence with the original, making such alterations as were needed for securing a uniformity of style with the rest of the work.
I should here observe that in rendering the Mahabharata into English I have derived very little aid from the three Bengali versions that are supposed to have been executed with care. Every one of these is full of inaccuracies and blunders of every description. The Santi in particular which is by far the most difficult of the eighteen Parvas, has been made a mess of by the Pundits that attacked it. Hundreds of ridiculous blunders can be pointed out in both the Rajadharma and the Mokshadharma sections. Some of these I have pointed out in footnotes.
I cannot lay claim to infallibility. There are verses in the Mahabharata that are exceedingly difficult to construe. I have derived much aid from the great commentator Nilakantha. I know that Nilakantha's authority is not incapable of being challenged. But when it is remembered that the interpretations given by Nilakantha came down to him from preceptors of olden days, one should think twice before rejecting Nilakantha as a guide.
About the readings I have adopted, I should say that as regards the first half of the work, I have generally adhered to the Bengal texts; as regards the latter half, to the printed Bombay edition. Sometimes individual sections, as occurring in the Bengal editions, differ widely, in respect of the order of the verses, from the corresponding ones in the Bombay edition. In such cases I have adhered to the Bengal texts, convinced that the sequence of ideas has been better preserved in the Bengal editions than the Bombay one.
I should express my particular obligations to Pundit Ram Nath Tarkaratna, the author of 'Vasudeva Vijayam' and other poems, Pundit Shyama Charan Kaviratna, the learned editor of Kavyaprakasha with the commentary of Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the manager of the Bharata Karyalaya. All these scholars were my referees on all points of difficulty. Pundit Ram Nath's solid scholarship is known to them that have come in contact with him. I never referred to him a difficulty that he could not clear up. Unfortunately, he was not always at hand to consult. Pundit Shyama Charan Kaviratna, during my residence at Seebpore, assisted me in going over the Mokshadharma sections of the Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type of a learned Brahman of ancient India. Babu Aghore Nath Banerjee also has from time to time, rendered me valuable assistance in clearing my difficulties.
Gigantic as the work is, it would have been exceedingly difficult for me to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these eminent men know from the beginning that the translation was proceeding from my pen. Notwithstanding the enthusiasm, with which my poor friend, Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies would have flagged and patience exhausted but for the encouraging words which I always received from these patrons and friends of the enterprise.
Lastly, I should name my literary chief and friend, Dr. Sambhu C. Mookherjee. The kind interest he took in my labours, the repeated exhortations he addressed to me inculcating patience, the care with which he read every fasciculus as it came out, marking all those passages which threw light upon topics of antiquarian interest, and the words of praise he uttered when any expression particularly happy met his eyes, served to stimulate me more than anything else in going on with a task that sometimes seemed to me endless.
Kisari Mohan Ganguli
Calcutta
THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons, the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close; by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony, in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'"
SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased, and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer; then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana. In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata.
SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata."
SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'"
SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva.
SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva.
SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva.
SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva.
SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt. But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva.
SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva.
SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva.
SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva.
SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti.[1] Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying, 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva.
SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'"
SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'"
SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech. And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'"
SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'"
SECTION XLV
(Astika Parva continued)
"Meanwhile the great ascetic Jaratkaru wandered over the whole earth making the place where evening fell his home for the night. And gifted with ascetic power, he roamed, practising various vows difficult to be practised by the immature, and bathing also in various sacred waters. And the Muni had air alone for his food and was free from desire of worldly enjoyment. And he became daily emaciated and grew lean-fleshed. And one day he saw the spirits of his ancestors, heads down, in a hole, by a cord of virana roots having only one thread entire. And that even single thread was being gradually eaten away by a large rat dwelling in that hole. And the Pitris in that hole were without food, emaciated, pitiable, and eagerly desirous of salvation. And Jaratkaru, approaching the pitiable one, himself in humble guise, asked them, 'Who are ye hanging by this cord of virana roots? The single weak root that is still left in this cord of virana roots already eaten away by the rat, dwelling in this hole, is itself being gradually eaten away by the same rat with his sharp teeth. The little that remains of that single thread will soon be cut away. It is clear ye shall then have to fall down into this pit with faces downwards. Seeing you with faces downwards, and overtaken by this great calamity, my pity hath been excited. What good can I do to you. Tell me quickly whether this calamity can be averted by a fourth, a third, or even by the sacrifice of a half of this my asceticism, O, relieve yourselves even with the whole of my asceticism. I consent to all this. Do ye as ye please.'
"The Pitris said, 'Venerable Brahmacharin, thou desirest to relieve us. But, O foremost of Brahmanas, thou canst not dispel our affliction by thy asceticism. O child, O first of speakers, we too have the fruits of our asceticism. But, O Brahmana, it is for the loss of children that we are falling down into this unholy hell. The grandsire himself hath said that a son is a great merit. As we are about to be cast in this hole, our ideas are no longer clear. Therefore, O child, we know thee not, although thy manhood is well-known on earth. Venerable thou art and of good fortune, thou who thus from kindness grievest for us worthy of pity and greatly afflicted. O Brahmana, listen, who we are. We are Rishis of the Yayavara sect, of rigid vows. And, O Muni, from loss of children, we have fallen down from a sacred region. Our severe penances have not been destroyed; we have a thread yet. But we have only one thread now. It matters little, however, whether he is or is not. Unfortunate as we are, we have a thread in one, known as Jaratkaru. The unfortunate one has gone through the Vedas and their branches and is practising asceticism alone. He being one with soul under complete control, desires set high, observant of vows, deeply engaged in ascetic penances, and free from greed for the merits or asceticism, we have been reduced to this deplorable state. He hath no wife, no son, no relatives. Therefore, do we hang in this hole, our consciousness lost, like men having none to take care of them. If thou meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a hole. Holy one, take a wife and beget children. O thou of ascetic wealth, thou art, O amiable one, the only thread that remaineth in the line of thy ancestors. O Brahmana, the cord of virana roots that thou seest we are hanging by, is the cord representing our multiplied race. And, O Brahmana, these threads of the cord of virana roots that thou seest as eaten away, are ourselves who have been eaten up by Time. This root thou seest hath been half-eaten and by which we are hanging in this hole is he that hath adopted asceticism alone. The rat that thou beholdest is Time of infinite strength. And he (Time) is gradually weakening the wretch Jaratkaru engaged in ascetic penances tempted by the merits thereof, but wanting in prudence and heart. O excellent one, his asceticism cannot save us. Behold, our roots being torn, cast down from higher regions, deprived of consciousness by Time, we are going downwards like sinful wretches. And upon our going down into this hole with all our relatives, eaten up by Time, even he shall sink with us into hell. O child, whether it is asceticism, or sacrifice, or whatever else there be of very holy acts, everything is inferior. These cannot count with a son. O child, having seen all, speak unto that Jaratkaru of ascetic wealth. Thou shouldst tell him in detail everything that thou hast beheld. And, O Brahmana, from thy kindness towards us, thou shouldst tell him all that would induce him to take a wife and beget children. Amongst his friends, or of our own race, who art thou, O excellent one, that thus grievest for us all like a friend? We wish to hear who thou art that stayest here.'"
SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'"
SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'"
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'"
SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'"
SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'"
SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge."
SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'"
SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."'
SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra, Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me. But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
SECTION LIX
(Adivansavatarana Parva)
"Saunaka said, 'O son, thou hast narrated to me this extensive and great history commencing from the progeny of Bhrigu. O son of Suta, I have been much gratified with thee. I ask thee again, to recite to me, O son of a Suta, the history composed by Vyasa. The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled at the sacrifice, in the intervals of their duties of that long-extending ceremony, and the objects also of those narrations, I desire to hear from thee, O son of a Suta! Recite therefore, all those to me fully.'
'Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of many things founded upon the Vedas. But Vyasa recited the wonderful and great history called the Bharata.'
"Saunaka said, 'That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice. I desire to hear duly. That history hath been born of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, O son of a Suta, my thirst hath not been appeased by all thou hast said.'
'Sauti said, 'I shall recite to thee from the beginning of that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite it. I myself feel a great pleasure in reciting it.'"
SECTION LX
(Adivansavatarana Parva continued)
'Sauti said, 'Hearing that Janamejaya was installed in the snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on the occasion. And he, the grand-father of the Pandavas, was born in an island of the Yamuna, of the virgin Kali by Sakti's son, Parasara. And the illustrious one developed by his will alone his body as soon as he was born, and mastered the Vedas with their branches, and all the histories. And he readily obtained that which no one could obtain by asceticism, by the study of the Vedas, by vows, by fasts, by progeny, and by sacrifice. And the first of Veda-knowing ones, he divided the Vedas into four parts. And the Brahmana Rishi had knowledge of the supreme Brahma, knew the past by intuition, was holy, and cherished truth. Of sacred deeds and great fame, he begot Pandu and Dhritarashtra and Vidura in order to continue the line of Santanu.
"And the high-souled Rishi, with his disciples all conversant with the Vedas and their branches, entered the sacrificial pavilion of the royal sage, Janamejaya. And he saw that the king Janamejaya was seated in the sacrificial region like the god Indra, surrounded by numerous Sadasyas, by kings of various countries whose coronal locks had undergone the sacred bath, and by competent Ritwiks like unto Brahman himself. And that foremost one of Bharata's race, the royal sage Janamejaya, beholding the Rishi come, advanced quickly with his followers and relatives in great joy. And the king with the approval of his Sadasyas, gave the Rishi a golden seat as Indra did to Vrihaspati. And when the Rishi, capable of granting boons and adored by the celestial Rishis themselves, had been seated, the king of kings worshipped him according to the rites of the scriptures. And the king then offered him--his grandfather Krishna--who fully deserved them, water to wash his feet and mouth, and the Arghya, and kine. And accepting those offerings from the Pandava Janamejaya and ordering the kine also not to be slain, Vyasa became much gratified. And the king, after those adorations bowed to his great-grandfather, and sitting in joy asked him about his welfare. And the illustrious Rishi also, casting his eyes upon him and asking him about his welfare, worshipped the Sadasyas, having been before worshipped by them all. And after all this, Janamejaya with all his Sadasyas, questioned that first of Brahmanas, with joined palms as follows:
'O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and the Pandavas. I am desirous of hearing thee recite their history. What was the cause of the disunion amongst them that was fruitful of such extraordinary deeds? Why also did that great battle, which caused the death of countless creatures occur between all my grandfathers--their clear sense over-clouded by fate? O excellent Brahmana, tell me all this in full as everything had happened.'
"Hearing those words of Janamejaya, Krishna-Dwaipayana directed his disciple Vaisampayana seated by his side, saying, 'The discord that happened between the Kurus and the Pandavas of old, narrate all to the king even as thou hast heard from me.'
"Then that blessed Brahmana, at the command of his preceptor recited the whole of that history unto the king, the Sadasyas, and all the chieftains there assembled. And he told them all about the hostility and the utter extinction of the Kurus and the Pandavas.'"
SECTION LXI
(Adivansavatarana Parva continued)
"Vaisampayana said, 'Bowing down in the first place to my preceptor with the eight parts of my body touching the ground, with devotion and reverence, and with all my heart, worshipping the whole assembly of Brahmanas and other learned persons, I shall recite in full what I have heard from the high-souled and great Rishi Vyasa, the first of intelligent men in the three worlds. And having got it within thy reach, O monarch, thou also art a fit person to hear the composition called Bharata. Encouraged by the command of my preceptor my heart feeleth no fear.
"Hear, O monarch, why that disunion occurred between the Kurus and the Pandavas, and why also that exile into the woods immediately proceeding from the game at dice prompted by the desire (of the Kurus) for rule. I shall relate all to thee who askest it thou best of the Bharata race!
"On the death of their father those heroes (the Pandavas) came to their own home. And within a short time they became well-versed in archery. And the Kurus beholding the Pandavas gifted with physical strength, energy, and power of mind, popular also with the citizens, and blessed with good fortune, became very jealous. Then the crookedminded Duryodhana, and Karna, with (the former's uncle) the son of Suvala began to persecute them and devise means for their exile. Then the wicked Duryodhana, guided by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas in various ways for the acquirement of undisputed sovereignty. The wicked son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the wolf digested the poison with the food. Then the wretch again tied the sleeping Bhima on the margin of the Ganges and, casting him into the water, went away. But when Bhimasena of strong arms, the son of Kunti woke, he tore the strings with which he had been tied and came up, his pains all gone. And while asleep and in the water black snakes of virulent poison bit him in every part of his body. But that slayer of foes did not still perish. And in all those persecutions of the Pandavas by their cousins, the Kurus, the high-minded Vidura attentively engaged himself neutralising those evil designs and rescuing the persecuted ones. And as Sakra from the heavens keeps in happiness the world of men, so did Vidura always keep the Pandavas from evil.
"When Duryodhana, with various means, both secret and open, found himself incapable of destroying the Pandavas who were protected by the fates and kept alive for grave future purposes (such as the extermination of the Kuru race), then called together his counsellors consisting of Vrisha (Karna), Duhsasana and others, and with the knowledge of Dhritarashtra caused a house of lac to be constructed. And king Dhritarashtra, from affection for his children, and prompted by the desire of sovereignty, sent the Pandavas tactfully into Varanavata. And the Pandavas then went away with their mother from Hastinapura. And when they were leaving the city, Vidura gave them some idea of impending danger and how they could come out of it.
'The sons of Kunti reached the town of Varanavata and lived there with their mother. And, agreeably to the command of Dhritarashtra, those illustrious slayers of all enemies lived in the palace of lac, while in that town. And they lived in that place for one year, protecting themselves from Purochana very wakefully. And causing a subterranean passage to be constructed, acting according to the directions of Vidura, they set fire to that house of lac and burnt Purochana (their enemy and the spy of Duryodhana) to death. Those slayers of all enemies, anxious with fear, then fled with their mother. In the woods beside a fountain they saw a Rakshasa. But, alarmed at the risk they ran of exposure by such an act the Pandavas fled in the darkness, out of fear from the sons of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was born. Then the Pandavas, of rigid vows, and conversant with the Vedas wended to a town of the name of Ekachakra and dwelt there in the guise of Brahmacharins. And those bulls among men dwelt in that town in the house of a Brahmana for some time, with temperance and abstinence. And it was here that Bhima of mighty arms came upon a hungry and mighty and man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that tiger among men, slew him speedily with the strength of his arms and made the citizens safe and free from fear. Then they heard of Krishna (the princess of Panchala) having become disposed to select a husband from among the assembled princes. And, hearing of it, they went to Panchala, and there they obtained the maiden. And having obtained Draupadi (as their common wife) they then dwelt there for a year. And after they became known, those chastisers of all enemies went back to Hastinapura. And they were then told by king Dhritarashtra and the son of Santanu (Bhishma) as follows: 'In order, O dear ones, dissensions may not take place between you and your cousins, we have settled that Khandavaprastha should be your abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha which contains many towns served by many broad roads, for dwelling there.' And accordingly the Pandavas went, with all their friends and followers, to Khandavaprastha taking with them many jewels and precious stones. And the sons of Pritha dwelt there for many years. And they brought, by force of arms, many a prince under their subjection. And thus, setting their hearts on virtue and firmly adhering to truth, unruffled by affluence, calm in deportment, and putting down numerous evils, the Pandavas gradually rose to power. And Bhima of great reputation subjugated the East, the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of all hostile heroes, the South. And this having been done, their domination was spread over the whole world. And with the five Pandavas, each like unto the Sun, the Earth looked as if she had six Suns.
"Then, for some reason, Yudhishthira the just, gifted with great energy and prowess, sent his brother Arjuna who was capable of drawing the bow with the left hand, dearer unto him than life itself, into the woods. And Arjuna, that tiger among men, of firm soul, and gifted with every virtue, lived in the woods for eleven years and months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu (Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched younger sister of Vasudeva, Subhadra by name. And she became united, in gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). And to Arjuna, assisted as he was by Kesava, the task did not at all appear heavy even as nothing is heavy to Vishnu with immense design and resources in the matter of destroying his enemies. And Agni gave unto the son of Pritha the excellent bow Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the figure of Garuda on its standard. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed in the fire). And Maya, in gratitude, built (for the Pandavas) a celestial palace decked with every sort of jewels and precious stones. And the wicked Duryodhana, beholding that building, was tempted with the desire of possessing it. And deceiving Yudhishthira by means of the dice played through the hands of the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment, thus making the period full thirteen.
"And the fourteenth year, O monarch, when the Pandavas returned and claimed their property, they did not obtain it. And thereupon war was declared, and the Pandavas, after exterminating the whole race of Kshatriyas and slaying king Duryodhana, obtained back their devastated kingdom.
"This is the history of the Pandavas who never acted under the influence of evil passions; and this the account, O first of victorious monarchs of the disunion that ended in the loss of their kingdom by the Kurus and the victory of the Pandavas.'"
SECTION LXII
(Adivansavatarana Parva continued)
"Janamejaya said, 'O excellent Brahmana, thou hast, indeed, told me, in brief, the history, called Mahabharata, of the great acts of the Kurus. But, O thou of ascetic wealth, recite now that wonderful narration fully. I feel a great curiosity to hear it. It behoveth thee to recite it, therefore, in full. I am not satisfied with hearing in a nutshell the great history. That could never have been a trifling cause for which the virtuous ones could slay those whom they should not have slain, and for which they are yet applauded by men. Why also did those tigers among men, innocent and capable of avenging themselves upon their enemies, calmly suffer the persecution of the wicked Kurus? Why also, O best of Brahmanas, did Bhima of mighty arms and of the strength of ten thousand elephants, control his anger, though wronged? Why also did the chaste Krishna, the daughter of Drupada, wronged by those wretches and able to burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why also did the two other sons of Pritha (Bhima and Arjuna) and the two sons of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus, follow Yudhishthira who was greatly addicted to the evil habit of gambling? Why also did Yudhishthira, that foremost of all virtuous men, the son of Dharma himself, fully acquainted with all duties, suffer that excess of affliction? Why also did the Pandava Dhananjaya, having Krishna for his charioteer, who by his arrows sent to the other world that dauntless host of fighting men (suffer such persecution)? O thou of ascetic wealth, speak to me of all these as they took place, and everything that those mighty charioteers achieved.'
"Vaisampayana said, 'O monarch, appoint thou a time for hearing it. This history told by Krishna-Dwaipayana is very extensive. This is but the beginning. I shall recite it. I shall repeat the whole of the composition in full, of the illustrious and great Rishi Vyasa of immeasurable mental power, and worshipped in all the worlds. This Bharata consists of a hundred thousand sacred slokas composed by the son of Satyavati, of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of Brahman and become equal to the very gods. This Bharata is equal unto the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis. It contains much useful instruction on Artha and Kama (profit and pleasure). This sacred history maketh the heart desire for salvation. Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes. This history in itself is a mighty act of propitiation, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their behests. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of maladies, let alone the fear of the other world.
"For extending the fame of the high-souled Pandavas and of other Kshatriyas versed in all branches of knowledge, high spirited, and already known in the world for their achievements, Krishna-Dwaipayana, guided also by the desire of doing good to the world, hath composed this work. It is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring religious merit, causeth this history to be heard by sacred Brahmanas, acquireth great merit and virtue that is inexhaustible. He that reciteth the famous generation of the Kurus becometh immediately purified and acquireth a large family himself, and becometh respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas.
"This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of kine. This Bharata is a collection of all the Srutis, and is fit to be heard by every virtuous person. That learned man who reciteth it to Brahmanas during the sacred lunations, becometh cleansed of all sins, and, not caring for heaven as it were, attaineth to a union with Brahma. He that causeth even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, maketh that Sraddha inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knoweth this etymology of the name is cleansed of all his sins. And as this history of the Bharata race is so wonderful, that, when recited, it assuredly purifieth mortals from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the formality of a vow. He who reciteth this holy narration composed by Krishna (Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all histories, and he that heareth it always attaineth to purity of heart. The gratification that one deriveth from attaining to heaven is scarcely equal to that which one deriveth from hearing this holy history. The virtuous man who with reverence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asketh for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.'"
SECTION LXIII
(Adivansavatarana Parva continued)
"Vaisampayana said, 'There was a king of the name of Uparichara. That monarch was devoted to virtue. He was very much addicted also to hunting. That king of the Paurava race, called also Vasu, conquered the excellent and delightful kingdom of Chedi under instructions from Indra. Some time after, the king gave up the use of arms and, dwelling in a secluded retreat, practised the most severe austerities. The gods with Indra at their head once approached the monarch during this period, believing that he sought the headship of the gods, by those severe austerities of his. The celestials, becoming objects of his sight, by soft speeches succeeded in winning him away from his ascetic austerities.'
"The gods said, 'O lord of the earth, thou shouldst take care so that virtue may not sustain a diminution on earth! Protected by thee, virtue itself will in return protect the universe.' And Indra said, 'O king, protect virtue on earth attentively and rigidly. Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions. And though I am of Heaven, and thou art of earth, yet art thou my friend and dear to me. And, O king of men, dwell thou in that region on earth which is delightful, and aboundeth in animals, is sacred, full of wealth and corn, is well-protected like heaven, which is of agreeable climate, graced with every object of enjoyment, and blessed with fertility. And, O monarch of Chedi, this thy dominion is full of riches, of gems and precious stones, and containeth, besides, much mineral wealth. The cities and towns of this region are all devoted to virtue; the people are honest and contented; they never lie even in jest. Sons never divide their wealth with their fathers and are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the cart or engaged in carrying merchandise; on the other hand, they are well-fed and fattened. In Chedi the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone are capable of carrying the car through mid air. Thou alone, of all mortals on earth, riding on that best of cars, shall course through mid-air like a celestial endued with a physical frame. I shall also give thee a triumphal garland of unfading lotuses, with which on, in battle, thou shall not be wounded by weapons. And, O king, this blessed and incomparable garland, widely known on earth as Indra's garland, shall be thy distinctive badge.
"The slayer of Vritra (Indra) also gave the king, for his gratification, a bamboo pole for protecting the honest and the peaceful. After the expiry of a year, the king planted it in the ground for the purpose of worshipping the giver thereof, viz., Sakra. From that time forth, O monarch, all kings, following Vasu's example, began to plant a pole for the celebration of Indra's worship. After erecting the pole they decked it with golden cloth and scents and garlands and various ornaments. And the god Vasava is worshipped in due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan, came himself to accept the worship thus offered. And the god, beholding the auspicious worship thus made by Vasu, that first of monarchs, was delighted, and said unto him, 'Those men, and kings also, who will worship me and joyously observe this festival of mine like the king of Chedi, shall have glory and victory for their countries and kingdom. Their cities also shall expand and be ever in joy.'
"King Vasu was thus blessed by the gratified Maghavat, the high-souled chief of the gods. Indeed, those men who cause this festivity of Sakra to be observed with gifts of land, of gems and precious stones, become the respected of the world. And king Vasu, the lord of Chedis bestowing boons and performing great sacrifices and observing the festivity of Sakra, was much respected by Indra. And from Chedi he ruled the whole world virtuously. And for the gratification of Indra, Vasu, the lord of the Chedis, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasurable prowess. And the emperor installed his sons as governors of various provinces.
"And his son Vrihadratha was installed in Magadha and was known by the name of Maharatha. Another son of his was Pratyagraha; and another, Kusamva, who was also called Manivahana. And the two others were Mavella, and Yadu of great prowess and invincible in battle.
"These, O monarch, were the sons of that royal sage of mighty energy. And the five sons of Vasu planted kingdoms and towns after their own names and founded separate dynasties that lasted for long ages.
"And when king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). And as he coursed through the upper regions, he was called Uparichara. And by his capital flowed a river called Suktimati. And that river was once attacked by a life-endued mountain called Kolahala maddened by lust. And Vasu, beholding the foul attempt, struck the mountain with his foot. And by the indentation caused by Vasu's stamp, the river came out (of the embraces of Kolahala). But the mountain begat on the river two children that were twins. And the river, grateful to Vasu for his having set her free from Kolahala's embraces, gave them both to Vasu. And the son was made the generalissimo to his forces by Vasu, that best of royal sages and giver of wealth and punisher of enemies. And the daughter called Girika, was wedded by Vasu.
'And Girika, the wife of Vasu, after her menstrual course, purifying herself by a bath, represented her state unto her lord. But that very day the Pitris of Vasu came unto that best of monarchs and foremost of wise men, and asked him to slay deer (for their Sraddha). And the king, thinking that the command of the Pitris should not be disobeyed, went a-hunting thinking of Girika alone who was gifted with great beauty and like unto another Sri herself. And the season being the spring, the woods within which the king was roaming, had become delightful like unto the gardens of the king of the Gandharvas himself. There were Asokas and Champakas and Chutas and Atimuktas in abundance: and there were Punnagas and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas and Chandanas and Arjunas and similar other beautiful and sacred trees resplendent with fragrant flowers and sweet fruits. And the whole forest was maddened by the sweet notes of the kokila and echoed with the hum of maddened bees. And the king became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Asoka decked with dense foliage, its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. And beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said, 'Amiable one, carry thou this seed (semen) for my wife Girika and give it unto her. Her season hath arrived.'
"The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. And in those waters dwelt an Apsara of the higher rank, known by the name of Adrika, transformed by a Brahmana's curse into a fish. As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. From the stomach of that fish came out a male and a female child of human form. The fishermen wondered much, and wending unto king Uparichara (for they were his subjects) told him all. They said, 'O king, these two beings of human shape have been found in the body of a fish!' The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.
"After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the illustrious one (who had cursed her) that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.
"The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, 'Let this one be thy daughter.' That girl was known by the name of Satyavati. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her (foster) father she plied a boat on the waters of the Yamuna.
"While engaged in this vocation, Satyavati was seen one day by the great Rishi Parasara, in course of his wanderings. As she was gifted with great beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying, 'Accept my embraces, O blessed one!' Satyavati replied, 'O holy one, behold the Rishis standing on either bank of the river. Seen by them, how can I grant thy wish?'
"Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. And the maiden, beholding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness. And she said, 'O holy one, note that I am a maiden under the control of my father. O sinless one, by accepting your embraces my virginity will be sullied. O best of Brahmanas, my virginity being sullied, how shall I, O Rishi, be able to return home? Indeed, I shall not then be able to bear life. Reflecting upon all this, O illustrious one, do that which should be done.' That best of Rishis, gratified with all she said, replied, "Thou shall remain a virgin even if thou grantest my wish. And, O timid one, O beauteous lady, solicit the boon that thou desirest. O thou of fair smiles, my grace hath never before proved fruitless.' Thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fish-odour that it had). And the illustrious Rishi thereupon granted that wish of her heart.
"Having obtained her boon, she became highly pleased, and her season immediately came. And she accepted the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parasara, after this, went to his own asylum.
"And Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parasara's embraces. And she brought forth the very day, on an island in the Yamuna, the child begot upon her by Parasara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And he went away saying, 'As soon as thou rememberest me when occasion comes, I shall appear unto thee.'
"And it was thus that Vyasa was born of Satyavati through Parasara. And because he was born in an island, he was called Dwaipayana (Dwaipa or islandborn). And the learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. And for this he came to be called Vyasa (the arranger or compiler). The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.
"Then Bhishma, of great energy and fame and of immeasurable splendour, and sprung from the component parts of the Vasus, was born in the womb of Ganga through king Santanu. And there was a Rishi of the name of Animandavya of great fame. And he was conversant with the interpretations of the Vedas, was illustrious, gifted with great energy, and of great reputation. And, accused of theft, though innocent, the old Rishi was impaled. He thereupon summoned Dharma and told him these words, 'In my childhood I had pierced a little fly on a blade of grass, O Dharma! I recollect that one sin: but I cannot call to mind any other. I have, however, since practised penances a thousandfold. Hath not that one sin been conquered by this my asceticism? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore, hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth in the Sudra order.' And for that curse Dharma was born a Sudra in the form of the learned Vidura of pure body who was perfectly sinless. And the Suta was born of Kunti in her maidenhood through Surya. And he came out of his mother's womb with a natural coat of mail and face brightened by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of all the worlds, was born of Devaki through Vasudeva, for the benefit of the three worlds. He is without birth and death, of radiant splendour, the Creator of the universe and the Lord of all! Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay,--is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
"And Satyaki and Kritavarma, conversant with (the use of) weapons possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and competent in the use of weapons, had their births from Satyaka and Hridika. And the seed of the great Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And from that seed came Drona (the pot-born). And from the seed of Gautama, fallen upon a clump of reeds, were born two that were twins, the mother of Aswatthaman (called Kripi), and Kripa of great strength. Then was born Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishna (Draupadi) resplendent and handsome, of bright features and excellent beauty. Then was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And from Suvala was born a son, Sakuni, who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him was also born a daughter (Gandhari), the mother of Duryodhana. And both were well-versed in the arts of acquiring worldly profits. And from Krishna was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of great strength. And from Dwaipayana also born, in the Sudra caste, the wise and intelligent Vidura, conversant with both religion and profit, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them was Yudhishthira. And Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice); and Bhima of the wolf's stomach was born of Marut (the god of wind), and Dhananjaya, blessed with good fortune and the first of all wielders of weapons, was born of Indra; and Nakula and Sahadeva, of handsome features and ever engaged in the service of their superiors, were born of the twin Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz., Duryodhana and others, and another, named Yuyutsu, who was born of a vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva through Arjuna, and was, therefore, the grandson of the illustrious Pandu. And unto the five Pandavas were born five sons by (their common wife) Panchali. And these princes were all very handsome and conversant with all branches of knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on Hidimva a son named Ghatotkacha. And from Drupada was born a daughter Sikhandin who was afterwards transformed into a male child. Sikhandini was so transformed into a male by Yaksha named Sthuna from the desire of doing her good.
"In that great battle of the Kurus came hundreds of thousands of monarchs for fighting against one another. The names of the innumerable host I am unable to recount even in ten thousand years. I have named, however, the principal ones who have been mentioned in this history.'"
SECTION LXIV
(Adivansavatarana Parva continued)
"Janamejaya said, 'O Brahmana, those thou hast named and those thou hast not named, I wish to hear of them in detail, as also of other kings by thousands. And, O thou of great good fortune, it behoveth thee to tell me in full the object for which those Maharathas, equal unto the celestials themselves, were born on earth.'
"Vaisampayana said, 'It hath been heard by us, O monarch, that what thou askest is a mystery even to the gods. I shall, however, speak of it unto thee, after bowing down (to the self-born). The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. And at that time when the earth was bereft of Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O monarch, to the Brahmanas and Brahmanas of rigid vows had connection with them during the womanly season alone, but never, O king, lustfully and out of season. And Kshatriya ladies by thousands conceived from such connection with Brahmanas. Then, O monarch, were born many Kshatriyas of greater energy, boys and girls, so that the Kshatriya race, might thrive. And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic penances. And the new generation, blessed with long life, began to thrive in virtue. And thus were the four orders having Brahmanas at their head re-established. And every man at that time went in unto his wife during her season and never from lust and out of season. And, O bull of the Bharata race, in the same way, other creatures also, even those born in the race of birds went in unto their wives during the season alone. And, O protector of the earth, hundreds of thousands of creatures were born, and all were virtuous and began to multiply in virtue, all being free from sorrow and disease. And, O thou of the elephant's tread, this wide earth having the ocean for her boundaries, with her mountains and woods and towns, was once more governed by the Kshatriyas. And when the earth began to be again governed virtuously by the Kshatriyas, the other orders having Brahmanas for their first were filled with great joy. And the kings giving up all vices born of lust and anger and justly awarding punishments to those that deserved them protected the earth. And he of a hundred sacrifices, possessed also of a thousand eyes, beholding that the Kshatriya monarchs ruled so virtuously, poured down vivifying showers at proper times and places and blessed all creatures. Then, O king, no one of immature years died, and none knew a woman before attaining to age. And thus, O bull of the Bharata race, the earth, to the very coasts of the ocean, became filled with men that were all long-lived. The Kshatriyas performed great sacrifices bestowing much wealth. And the Brahmanas also all studied the Vedas with their branches and the Upanishads. And, O king, no Brahmana in those days ever sold the Vedas (i.e., taught for money) or ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with the help of bullocks, caused the earth to be tilled. And they never yoked the cattle themselves. And they fed with care all cattle that were lean. And men never milked kine as long as the calves drank only the milk of their dams (without having taken to grass or any other food). And no merchant in those days ever sold his articles by false scales. And, O tiger among men, all persons, holding to the ways of virtue, did everything with eyes set upon virtue. And, O monarch, all the orders were mindful of their own respective duties. Thus, O tiger among men, virtue in those days never sustained any diminution. And, O bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. And trees bore flowers and fruit duly according to the seasons. And thus, O king, the krita age having then duly set in, the whole earth was filled with numerous creatures.
"And, O bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) and deprived also of sovereignty and heaven, began to be incarnated on the earth. And, O king, the Asuras being possessed of great powers, and desirous of sovereignty began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and among elephants and deer. And, O protector of the earth, owing to those already born and to those that were being born, the earth became incapable of supporting herself. And amongst the sons of Diti and of Danu, cast out of heaven, some were born on the earth as kings of great pride and insolence. Possessed of great energy, they covered the earth in various shapes. Capable of oppressing all foes, they filled the earth having the ocean for its boundaries. And by their strength they began to oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thousands. Devoid of truth and virtue, proud of their strength, and intoxicated with (the wine of) insolence, they even insulted the great Rishis in their hermitages.
"And the earth, thus oppressed by the mighty Asuras endued with great strength and energy and possessed of abundant means, began to think of waiting on Brahman. The united strength of the creatures (such as Sesha, the Tortoise, and the huge Elephant), and of many Seshas too, became capable of supporting the earth with her mountains, burdened as she was with the weight of the Danavas. And then, O king, the earth, oppressed with weight and afflicted with fear, sought the protection of the Grandsire of all creatures. And she beheld the divine Brahman--the Creator of the worlds who knoweth no deterioration--surrounded by the gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored by delighted Gandharvas and Apsaras always engaged in the service of the celestials. And the Earth, desirous of protection, then represented everything to him, in the presence, O Bharata, of all the Regents of the worlds. But, O king, the Earth's object had been known beforehand to the Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he is of the universe, why should he not know fully what is in the minds of his creatures including the very gods and the Asuras? O king, the Lord of the Earth, the Creator of all creatures, also called Isa, Sambhu, Prajapati, then spake unto her. And Brahman said, 'O holder of wealth, for the accomplishment of the object for which thou hast approached me, I shall appoint all the dwellers in the heavens.'
"Vaisampayana continued, 'Having said so unto the Earth, O king, the divine Brahman bade her farewell. And the Creator then commanded all the gods saying, 'To ease the Earth of her burden, go ye and have your births in her according to your respective parts and seek ye strife (with the Asuras already born there)'. And the Creator of all, summoning also all the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import, 'Go ye and be born amongst men according to your respective parts in forms that ye like.'
"And all the gods with Indra, on hearing these words of the Lord of the celestials--words that were true, desirable under the circumstances, and fraught with benefit,--accepted them. And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth--the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one's faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, "Be incarnate." And Hari replied,--'Let it be.'"
SECTION LXV
(Sambhava Parva)
"Vaisampayana said, 'Then Indra had a consultation with Narayana about the latter's descent on the earth from heaven with all the gods according to their respective parts. And, having commanded all the dwellers in heaven, Indra returned from the abode of Narayana. And the dwellers in heaven gradually became incarnate on earth for the destruction of the Asuras and for the welfare of the three worlds. And then, O tiger among kings, the celestials had their births, according as they pleased, in the races of Brahmarshis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and many other creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, so strong they were.'
"Janamejaya said, 'I desire to hear from the beginning of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and Rakshasas. Therefore, it behoveth thee to tell me about the births of all creatures.'
"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-create, tell thee in detail the origin of the celestials and other creatures. It is known that Brahman hath six spiritual sons, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Prajapatis) were born thirteen daughters of great good fortune. The daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with great energy, are countless. From Aditi have sprung the twelve Adityas who are the lords of the universe. And, O Bharata, as they are according to their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. The youngest, however, is superior to them all in merit. Diti had one son called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all famous throughout the world. The eldest of them all was Prahlada, the next was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala. And, O Bharata, it is known everywhere that Prahlada had three sons. They were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura, Vana. And blessed with good fortune, Vana was a follower of Rudra, and was known also by the name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them all was Viprachitti of great fame Samvara, and Namuchi and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the race of Danu are stated to be well-known. The Surya and Chandramas (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten, gifted with great strength and vigour, were also, O king, born in the race of Danu;--Ekaksha, Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called Dirghajiva. And, O Bharata, the sons and the grandsons of these were known to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and Chandrapramardana. And the countless progeny of Krura (krodha) were as crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Yama himself and smiter of all foes. And they were of great energy, and oppressors of all foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri, and Krodhasatru. And there were many others among the sons of Kala. And Sukra, the son of a Rishi, was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri, and two others of fierce deeds. They were like the Sun himself in energy, and set their hearts on acquiring the regions of Brahman.
"Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable, O king, of counting the descendants of these, countless as they are, are not much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of great learning, and a controller of his passions, and then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are known to be the sons of Muni (Daksha's daughter as mentioned before). I shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. And it is also known that this Pradha of great fortune, through the celestial Rishi (Kasyapa, her husband), brought forth the sacred of the Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.
"Thus hath been recited to thee by me the birth of all creatures duly--of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. And this account (if read) extendeth the span of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled creatures in the presence of the gods and Brahmanas, obtaineth large progeny, good fortune, and fame, and attaineth also to excellent worlds hereafter.'"
SECTION LXVI
(Sambhava Parva continued)
"Vaisampayana said, 'It is known that the spiritual sons of Brahman were the six great Rishis (already mentioned). There was another of the name of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the illustrious Bharga. These are called the eleven Rudras. It hath been already said, that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great Rishis of great energy--are the sons of Brahman. It is well-known in the world that Angiras's sons are three,--Vrihaspati, Utathya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And, being great Rishis, they are all conversant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of Pulaha were, it is said, the Salabhas (the winged insects), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, are the companions of Surya, (the Valikhilyas), known in three worlds and devoted to truth and vows. And, O protector of the Earth, the illustrious Rishi Daksha, of soul in complete peace, and of great asceticism, sprung from the right toe of Brahman. And from the left toe of Brahman sprang the wife of the high-souled Daksha. And the Muni begat upon her fifty daughters; and all those daughters were of faultless features and limbs and of eyes like lotus-petals. And the lord Daksha, not having any sons, made those daughters his Putrikas (so that their sons might belong both to himself and to their husbands). And Daksha bestowed, according to the sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa. Listen as I recount the wives of Dharma according to their names. They are ten in all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self-create. It is known also throughout the world that the wives of Soma (Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are employed in indicating time; and they are the Nakshatras and the Yoginis and they became so for assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name of Prajapati. And the sons of Prajapati were eight and were called Vasus whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time), the destroyer of the worlds. And Soma's son is the resplendent Varchas. And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana. And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also called Kartikeya because he was reared by Krittika and others. And, after Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila is Siva, and Siva's son were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha, you must know, is the Rishi named Devala; and Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihaspati, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she brought forth the illustrious Viswakarman, the founder of all arts. And he was the originator of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods, and mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped, for that reason, by men. And he is eternal and immutable, this Viswakarman.
"And the illustrious Dharma, the dispenser of all happiness, assuming a human countenance, came out through the right breast of Brahman. And Ahasta (Dharma) hath three excellent sons capable of charming every creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins, the Aswins. And, O king, the sons of Aditi are twelve with Indra heading them all. And the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I shall now recount their progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Adityas. The twin Aswins, all annual plants, and all inferior animals, are reckoned among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This recitation washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman. The learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet and engaged according to the command of the Self-existent in pouring and withholding rain, and in dispensing and remitting calamities, traverses, for sustaining the lives of all the creatures in the three worlds, through the skies. And the learned Sukra, of great intelligence and wisdom, of rigid vows, leading the life of a Brahmacharin, divided himself in twain by power of asceticism, and became the spiritual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begotten Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begot Richika. And Richika even in his boyhood became possessed of great power and energy, and of every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parasurama). And Rama was superior to all his brothers in the possession of good qualities. And he was skilful in all weapons, and became the slayer of the Kshatriyas. And he had his passions under complete control. And Aurva had a hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour one another. And Adharma always destroys every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And, as he is all-destroying, he hath no wife, and no son. And Tamra brought forth five daughters known throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks and swans; and she also brought forth all Chakravakas; and the fair Suki, of amiable qualities, and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters, all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all animals of the bear species and those called Srimara (sweet-footed). And Bhadramana begot the celestial elephants, Airavata. And the offspring of Hari are all animals of the simian species endued with great activity, so also all the horses. And those animals also, that are called Go-langula (the cow-tailed), are said to be the offspring of Hari. And Sarduli begot lions and tigers in numbers, and also leopards and all other strong animals. And, O king, the offspring of Matangi are all the elephants. And Sweta begat the large elephant known by the name of Sweta, endued with great speed. And, O king, Surabhi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also two other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gandharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintala, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called Suki (the mother of the parrot species). And Surasa bore a son called Kanka (a species of long-feathered birds). And Syeni, the wife of Aruna, gave birth to two sons of great energy and strength, named Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and wide. And, O king of men, O foremost of intelligent persons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this, a man is fully cleansed of all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after-life!'"
SECTION LXVII
(Sambhava Parva continued)
"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and the other animals, the snakes, the birds, and in fact, of all creatures. I wish also to hear about the acts and achievements of those, in due order, after they became incarnate in human forms.'
"Vaisampayana said, 'O king of men, I shall first tell thee all about those celestials and Danavas that were born among men--The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the third yuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.'
"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha; Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' Hearing these words of Soma, the dwellers in heaven replied, 'So be it.' And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, 'I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.' Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.' And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"
SECTION LXVIII
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.'"
SECTION LXIX
(Sambhava Parva continued)
"Janamejaya said, 'I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O holy one, I also desire to hear all about Dushmanta--that lion among men--and how the hero obtained Sakuntala. It behoveth thee, O knower of truth and the first of all intelligent men, to tell me everything.'
"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)--heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes--And they believed that he was the wielder of the thunderbolt himself. And they said, 'This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
"And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.'"
SECTION LXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then the king with his followers, having killed thousands of animals, entered another forest with a view to hunting. And attended by a single follower and fatigued with hunger and thirst, he came upon a large desert on the frontiers of the forest. And having crossed this herbless plain, the king came upon another forest full of the retreats of ascetics, beautiful to look at, delightful to the heart and of cool agreeable breezes. And it was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. And it resounded with the notes of the male Kokila and of the shrill cicala. And it was full of magnificent trees with outstretched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers in every place. And there was no tree without fruits, none that had prickles on it, none that had no bees swarming around it. And the whole forest resounded with the melody of winged choristers. And it was decked with the flowers of every season. And there were refreshing shades of blossoming trees.
"Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,--an asylum like unto that of Nara and Narayana laved by the water of the Ganga--the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, 'I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.'"
SECTION LXXI
(Sambhava Parva continued)
"Vaisampayana said, 'The monarch then, as he proceeded, left even his reduced retinue at the entrance of the hermitage. And entering quite alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he called loudly, saying, 'What ho, who is here?' And the sound of his voice was echoed back. And hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an ascetic's daughter. And the black-eyed fair one, as she saw king Dushmanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, 'What must be done, O king! I await your commands.' The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, 'I have come to worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?'
"Sakuntala then answered, 'My illustrious father hath gone away from the asylum to fetch fruit. Wait but a moment and thou wilt see him when he arrives.'
"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, 'Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.' And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.' Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this, Menaka replied, 'The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.' Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.'"
SECTION LXXII
(Sambhava Parva continued)
Kanwa continued, 'And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other's company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!'"
SECTION LXXIII
(Sambhava Parva continued)
"Vaisampayana continued, 'King Dushmanta, hearing all this, said, 'Well-spoken, O princess, this that thou hast said! Be my wife, O beautiful one! What shall I do for thee? Golden garlands, robes, ear-rings of gold, white and handsome pearls, from various countries, golden coins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine today, O beautiful one! Come to me, O timid one, wedding me, O beautiful one, according to the Gandharva form. O thou of tapering thighs, of all forms of marriage, the Gandharva one is regarded as the first.'
"Sakuntala, hearing this, said, 'O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou shouldst be my life's companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form.'
"Sakuntala, having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru's race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider at once told her, 'Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.' And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, 'I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, 'What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, 'Amiable one, what hath been done by thee today in secret, without, having waited for me--viz., intercourse with a man--hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.'"
SECTION LXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'After Dushmanta had left the asylum having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was three years old, he became in splendour like the blazing fire. And, O Janamejaya, he was possessed of beauty and magnanimity and every accomplishment. And that first of virtuous men, Kanwa, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day. And the boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. And like unto a celestial child in splendour, he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that asylum, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanwa's asylum thereupon bestowed on him a name. And they said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). And it was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, 'Bear ye without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.' These disciples of the Rishi thereupon, saying 'So be it,' went towards the city named after an elephant (Hastinapura) with Sakuntala and her son ahead of them. And then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Dushmanta. And having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. And the disciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told him, 'This is thy son, O king! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, hath been begotten by thee upon me. Therefore, O best of men, fulfil now the promise thou gavest me. Call to mind, O thou of great good fortune, the agreement thou hadst made on the occasion of thy union with me in the asylum of Kanwa.'
"The king, hearing these her words, and remembering everything said, 'I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, 'Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully. Wilt thou not treat me so, because I have come hither of my own accord? In the presence of so many, why dost thou treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost thou not hear me? But if thou refuse to do what I supplicate thee for, O Dushmanta, thy head this moment shall burst into a hundred pieces! The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of the Vedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, therefore, hath he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grandson's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairs. She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all. A wife, therefore, is one's most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goeth before, the chaste wife followeth close. For these reasons, O king, doth marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It hath been said by learned persons that one is himself born as one's son. Therefore, a man whose wife hath borne a son should look upon her as his mother. Beholding the face of the son one hath begotten upon his wife, like his own face in a mirror, one feeleth as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,--everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs? Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them; then why shouldst not thou, a virtuous man that thou art, support thy own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all thy sorrows after bearing him in my womb for full three years. O monarch of Puru's race, 'He shall perform a hundred horse-sacrifices'--these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.--Thou art born, O son, of my body! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years! My life dependeth on thee, and the continuation of my race also, on thee. Therefore, O son, live thou in great happiness to a hundred years. He hath sprung from thy body, this second being from thee! Behold thyself in thy son, as thou beholdest thy image in the clear lake. As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by thee! Put away by thee, I am ready to return to the refuge of my father. But it behoveth thee not to cast off this child who is thy own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having begot upon thee this son. Women generally speak untruths. Who shall believe in thy words? Destitute of all affection, the lewd Menaka is thy mother, and she cast thee off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Thy father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy words deserve no credit. Art thou not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art thou, low as thou art, in the guise of an ascetic? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he soon grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don't know thee. Go withersoever thou choosest.'
"Sakuntala replied, 'Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example's sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains."
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy high-souled son born of Sakuntala--And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, 'Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one's son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti and Sarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata's race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'"
SECTION LXXV
(Sambhava Parva continued)
"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that is sacred and subservient to religion, profit and pleasure, of these royal sages--Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless one, the genealogies of the Yadavas and of the Kurus and of the king of the Bharata line. These genealogies are sacred and their recitation is a great act of propitiation. That recitation conferreth wealth, fame and long life. And, O sinless one, all these I have named shone in their splendour and were equal unto the great Rishis in energy.
"Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that their sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu's race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.' To him his eldest son born of Devayani then said, 'What needest thou, O king? Dost thou want to have your youth?' Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.' But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"
SECTION LXXVI
(Sambhava Parva continued)
"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who were the founders of dynasties.'
"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, said 'So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, 'So be it,' and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor's) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by that Brahman's daughter, he told her, 'I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, 'O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.' To all this Devayani replied, 'Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was a Brahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods." Kacha replied, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!' Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.'"
SECTION LXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha, having obtained his preceptor's leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, 'O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, thou shinest most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is thy father regarded and worshipped by me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my father's preceptor's son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.' To all this, Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. No Rishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead, having first worshipped him, spoke unto him as follows, 'Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.'"
SECTION LXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The dwellers in heaven became exceedingly glad in welcoming Kacha who had mastered the wonderful science. And, O bull of Bharata's race, the celestials then learnt that science from Kacha and considered their object already achieved. And assembling together, they spoke unto him of a hundred sacrifices, saying, 'The time hath come for showing prowess. Slay thy foes, O Purandara!' And thus addressed, Maghavat, then accompanied by the celestials, set out, saying, 'So be it.' But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chitraratha. Changing himself into wind, he soon mixed up the garments of those maidens which they had laid on the bank. A little while after, the maidens, getting up from the water, approached their garments that had, indeed, got mixed up with one another. And it so happened that from the intermingled heap, the garments of Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that it was not hers. And, O king, thereupon, between them, Devayani and Sarmishtha, then ensued a dispute. And Devayani said, 'O daughter of the Asura (chief), why dost thou take my attire, being, as thou art, my disciple? As thou art destitute of good behaviour, nothing good can happen to thee!' Sarmishtha, however, quickly replied, 'Thy father occupying a lower seat, always adoreth with downcast looks, like a hired chanter of praises, my father, whether he sitteth at his ease or reclineth at full length! Thou art the daughter of one that chanteth the praises of others, of one that accepteth alms. I am the daughter of one who is adored, of one who bestoweth alms instead of ever accepting them! Beggar-woman as thou art, thou art free to strike thy breast, to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of alms, thou weepest tears of anger in vain! If so minded, I can harm thee, but thou canst not. Thou desirest to quarrel. But know thou that I do not reckon thee as my equal!'
"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, 'O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, 'I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, 'O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, 'Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!' These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.'"
SECTION LXXIX
(Sambhava Parva continued)
"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.' Devayani, on hearing this speech of her father, said, 'O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"
SECTION LXXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then Kavya, the foremost of Bhrigu's line, became angry himself. And approaching Vrishaparvan where the latter was seated, began to address him without weighing his words, 'O king,' he said, 'sinful acts do not, like the Earth, bear fruit immediately! But gradually and secretly do they extirpate their doers. Such fruit visiteth either in one's own self, one's son, or one's grandson. Sins must bear their fruit. Like rich food they can never be digested. And because ye slew the Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the precepts of religion, and attentive to his duties, while residing in my abode, even for this act of slaughter--and for the mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave thee and thy relatives! Indeed, O king, for this, I can no longer stay with thee! Dost thou, O Asura chief, think that I am a raving liar? Thou makest light of thy offence without seeking to correct it!'.
"Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we shall then go into the depths of the ocean. Indeed, there is nothing else for us to do.'
"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the ocean or fly away to all directions. I care little. I am unable to bear my daughter's grief. My daughter is ever dear to me. My life dependeth on her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so do I always seek thine by my ascetic merits.'
"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of whatever is possessed by the Asura chiefs in this world-their elephants, kine and horses, and even my humble self!'
"Sukra then answered, 'If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.'
"Vaisampayana continued, 'when the great Kavya was so addressed by Vrishaparvan, he then went to Devayani and told her all. Devayani, however, quickly replied, 'O Bhargava, if thou art truly the lord of the Asura king himself and of all his wealth, then let the king himself come to me and say so in my presence.' Vrishaparvan then approached Devayani and told her, 'O Devayani of sweet smiles, whatever thou desirest I am willing to give thee, however difficult it may be to grant the same.' Devayani answered, 'I desire Sarmishtha with a thousand maids to wait on me! She must also follow me to where my father may give me away.'
"Vrishaparvan then commanded a maid-servant in attendance on him, saying, 'Go and quickly bring Sarmishtha hither. Let her also accomplish what Devayani wisheth.'
"Vaisampayana continued, 'The maid-servant then repaired to Sarmishtha and told her, 'O amiable Sarmishtha, rise and follow me. Accomplish the good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the point of leaving his disciples (the Asuras). O sinless one, thou must do what Devayani wisheth.' Sarmishtha replied, 'I shall cheerfully do what Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and Devayani must not leave the Asuras through my fault.'
"Vaisampayana continued, 'Commanded by her father, then, Sarmishtha, accompanied by a thousand maidens, soon came, in a palanquin, out of her father's excellent mansion. And approaching Devayani she said, 'With my thousand maids, I am thy waiting-maid! And I shall follow thee where thy father may give thee away.' Devayani replied, 'I am the daughter of one who chanteth the praises of thy father, and who beggeth and accepteth alms; thou, on the other hand, art the daughter of one who is adored. How canst thou be my waiting-maid?'
"Sarmishtha answered, 'One must by all means contribute to the happiness of one's afflicted relatives. Therefore shall I follow thee wherever thy father may give thee away.'
"Vaisampayana continued, 'When Sarmishtha thus promised to be Devayani's waiting-maid the latter, O king, then spoke unto her father thus, 'O best of all excellent Brahmanas, I am gratified. I shall now enter the Asura capital! I now know that thy science and power of knowledge are not futile!'
"Vaisampayana continued, 'That best of Brahmanas, of great reputation, thus addressed by his daughter, then, entered the Asura capital in the gladness of his heart. And the Danavas worshipped him with great reverence.'"
SECTION LXXXI
(Sambhava Parva continued)
Vaisampayana said, 'After some length of time, O best of monarchs, Devayani of the fairest complexion went into the same woods for purposes of pleasure. And accompanied by Sarmishtha with her thousand maids she reached the same spot and began to wander freely. And waited upon by all those companions she felt supremely happy. And sporting with light hearts, they began drinking the honey in flowers, eating various kinds of fruit and biting some. And just at that time, king Yayati, the son of Nahusha, again came there tired and thirsty, in course of his wanderings, in search of deer. And the king saw Devayani and Sarmishtha, and those other maidens also, all decked with celestial ornaments and full of voluptuous languor in consequence of the flower-honey they drank. And Devayani of sweet smiles, unrivalled for beauty and possessed of the fairest complexion amongst them all, was reclining at her ease. And she was waited upon by Sarmishtha who was gently kneading her feet.
"And Yayati seeing all this, said, 'O amiable ones, I would ask you both your names and parentage. It seems that these two thousand maids wait on you two.' 'Hearing the monarch, Devayani then answered, 'Listen to me, O best of men. Know that I am the daughter of Sukra, the spiritual guide of the Asuras. This my companion is my waiting-maid. She attendeth on me wherever I go. She is Sarmishtha, the daughter of the Asura king Vrishaparvan.'
"Yayati then asked, 'I am curious to know why is this thy companion of fair eye-brows, this maiden of the fairest complexion, the daughter of the Asura chief thy waiting-maid!' Devayani replied, 'O best of king, everything resulteth from Fate. Knowing this also to be the result of Fate, wonder not at it. Thy feature and attire are both like a king's. Thy speech also is fair and correct as that of the Vedas. Tell me thy name, whence thou art and whose son also.'
"The monarch replied, 'During my vow of Brahmacharya, the whole Vedas entered my ears. I am known as Yayati, a king's son and myself a king.' Devayani then enquired, 'O king, what hast thou come here for? Is it to gather lotuses or to angle or to hunt?' Yayati said, 'O amiable one, thirsty from the pursuit of deer, I have come hither in search of water. I am very much fatigued. I await but your commands to leave this spot.'
"Devayani answered, 'With my two thousand damsels and my waiting-maid Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my friend and lord.'
"Yayati, thereupon, replied, 'Beautiful one, I do not deserve thee. Thou art the daughter of Sukra far superior to me. Thy father cannot bestow thee even on a great king.' To this Devayani replied, 'Brahmanas had before this been united with the Kshatriyas, and Kshatriyas with Brahmanas. Thou art the son of a Rishi and thyself a Rishi. Therefore, O son of Nahusha, marry me.' Yayati, however, replied, 'O thou of the handsomest features, the four orders have, indeed, sprung from one body. But their duties and purity are not the same, the Brahmana being truly superior to all.' Devayani answered, 'This hand of mine hath never been touched before by any man save thee. Therefore, do I accept thee for my lord. How, indeed, shall any other man touch my hand which had before been touched by thyself who art a Rishi? Yayati then said, 'The wise know that a Brahmana is more to be avoided than an angry snake of virulent poison, or a blazing fire of spreading flames.' Devayani then told the monarch, 'O bull amongst men, why dost thou, indeed, say that Brahmana should be more avoided than an angry snake of virulent poison or a blazing fire of spreading flames?' The monarch answered, 'The snake killeth only one. The sharpest weapon slayeth but a single person. The Brahmana, when angry destroyeth whole cities and kingdoms! Therefore, O timid one, do I deem a Brahmana as more to be avoided than either. I cannot hence wed thee, O amiable one, unless thy father bestoweth thee on me. Devayani then said, 'Thou art, indeed, chosen by me. And, O king, it is understood that thou wilt accept me if my father bestoweth me on thee. Thou needst not fear to accept my poor self bestowed on thee. Thou dost not, indeed, ask for me.'
"Vaisampayana continued, 'After this, Devayani quickly sent a maidservant to her father. The maid represented to Sukra everything as it had happened. And as soon as he had heard all, Bhargava came and saw Yayati. And beholding Bhargava come, Yayati worshipped and adored that Brahmana, and stood with joined palms in expectation of his commands.'
"And Devayani then said, 'This O father, is the son of Nahusha. He took hold of my hand, when I was in distress. I bow to thee. Bestow me upon him. I shall not wed any other person in the world.' Sukra exclaimed, 'O thou of splendid courage, thou hast, indeed, been accepted as her lord by this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha, accept her as thy wife.'
"Yayati then said, 'I solicit the boon, O Brahmana, that by so doing, the sin of begetting a half-breed might not touch me.' Sukra, however, assured him by saying, 'I shall absolve thee from the sin. Ask thou the boon that thou desirest. Fear not to wed her. I grant thee absolution. Maintain virtuously thy wife--the slender-waisted Devayani. Transports of happiness be thine in her company. This other maiden, Vrishaparvan's daughter, Sarmishtha should ever be regarded by thee. But thou shall not summon her to thy bed.'
"Vaisampayana continued, 'Thus addressed by Sukra, Yayati then walked round the Brahmana. And the king then went through the auspicious ceremony of marriage according to the rites of the scriptures. And having received from Sukra this rich treasure of the excellent Devayani with Sarmishtha and those two thousand maidens, and duly honoured also by Sukra himself and the Asuras, the best of monarchs, then, commanded by the high-souled Bhargava, returned to his capital with a joyous heart.'"
SECTION LXXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati then, on returning to his capital which was like unto the city of Indra, entered his inner apartments and established there his bride Devayani. And the monarch, directed by Devayani, established Vrishaparvan's daughter Sarmishtha in a mansion especially erected near the artificial woods of Asokas in his gardens. And the king surrounded Vrishaparvan's daughter Sarmishtha with a thousand maids and honoured her by making every arrangement for her food and garments. But it was with Devayani that the royal son of Nahusha sported like a celestial for many years in joy and bliss. And when her season came, the fair Devayani conceived. And she brought forth as her first child a fine boy. And when a thousand years had passed away, Vrishaparvan's daughter Sarmishtha having attained to puberty saw that her season had come. She became anxious and said to herself, 'My season hath arrived. But I have not yet chosen a husband. O, what hath happened, what should I do? How am I to obtain the fruition of my wishes? Devayani hath become mother. My youth is doomed to pass away in vain. Shall I choose him also for my husband whom Devayani hath chosen? This is, indeed, my resolve: that monarch should give me a son. Will not the virtuous one grant me a private interview?'
"Vaisampayana continued, 'While Sarmishtha was thus busy with her thoughts, the king wandering listlessly came to that very wood of Asokas, and beholding Sarmishtha before him, stood there in silence. Then Sarmishtha of sweet smiles seeing the monarch before her with nobody to witness what might pass, approached him and said with joined palms, 'O son of Nahusha, no one can behold the ladies that dwell in the inner apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of thee! Thou knowest, O king, that I am both handsome and well-born. I solicit thee, O king! My season hath arrived. See that it goeth not in vain.'
"Yayati answered, 'Well do I know that honour of birth is thine, born as thou art in the proud race of the Danavas. Thou art also gifted with beauty. I do not, indeed, see even the speck of a fault in thy feature. But Usanas commanded me, while I was united with Devayani, that never should Vrishaparvan's daughter he summoned to my bed.'
"Sarmishtha then said, 'It hath been said, O king, that it is not sinful to lie on the occasion of a joke, in respect of women sought to be enjoyed, on occasions of marriage, in peril of immediate death and of the loss of one's whole fortune. Lying is excusable on these five occasions. O king, it is not true that he is fallen who speaks not the truth when asked. Both Devayani and myself have been called hither as companions to serve the same purpose. When, therefore, thou hadst said that you wouldst confine thyself to one only amongst as, that was a lie thou hadst spoken.' Yayati replied, 'A king should ever be a model in the eyes of his people. That monarch certainly meets with destruction who speaks an untruth. As for myself, I dare not speak an untruth even if the greatest loss threatens me!' Sarmishtha answered, 'O monarch, one may look upon her friend's husband as her own. One's friend's marriage is the same as one's own. Thou hast been chosen by my friend as her husband. Thou art as much my husband, therefore.' Yayati then said, 'It is, indeed my vow always to grant what one asketh. As thou askest me, tell me then what I am to do.' Sarmishtha then said, 'Absolve me, O king, from sin. Protect my virtue. Becoming a mother by thee, let me practise the highest virtue in this world. It is said, O king, that a wife, a slave, and a son can never earn wealth for themselves. What they earn always belongeth to him who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani's master and lord. Thou art, therefore, O king, my master and lord as much as Devayani's! I solicit thee! O, fulfil my wishes!'
"Vaisampayana continued, 'Thus addressed by Sarmishtha, the monarch was persuaded into the truth of all she spoke. He therefore, honoured Sarmishtha by protecting her virtue. And they passed some time together. And taking affectionate farewell of each other, they then parted, each returning to whence he or she had come.
"And it came to pass that Sarmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection of hers with that best of monarchs. And, O king, that lotus-eyed lady then in due course of time brought forth a son of the splendour of a celestial child and of eyes like-lotus-petals.'"
SECTION LXXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'When Devayani of sweet smiles heard of the birth of this child, she became jealous, and O Bharata, Sarmishtha became an object of her unpleasant reflections. And Devayani, repairing to her, addressed her thus, 'O thou of fair eye-brows, what sin is this thou hast committed by yielding to the influence of lust?' Sarmishtha replied, 'A certain Rishi of virtuous soul and fully conversant with the Vedas came to me. Capable of granting boons he was solicited by me to grant my wishes that were based on considerations of virtue. O thou of sweet smiles, I would not seek the sinful fulfilment of my desires. I tell thee truly that this child of mine is by that Rishi!' Devayani answered, 'It is all right if that be the case, O timid one! But if the lineage, name, and family of that Brahmana be known to thee, I should like to hear them.' Sarmishtha replied, 'O thou of sweet smiles, in asceticism and energy, that Rishi is resplendent like the Sun himself. Beholding him, I had not, any need to make these enquiries--' Devayani then said, 'If this is true, if indeed, thou hast obtained thy child from such a superior Brahmana, then, O Sarmishtha, I have no cause of anger.'
"Vaisampayana continued, 'Having thus talked and laughed with each other, they separated, Devayani returning to the palace with the knowledge imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani two sons called Yadu and Turvasu, who were like Indra and Vishnu. And Sarmishtha, the daughter of Vrishaparvan, became through the royal sage the mother of three sons in all, named Drahyu, Anu, and Puru.
"And, O king, it so came to pass that one day Devayani of sweet smiles, accompanied by Yayati, went into a solitary part of the woods, (in the king's extensive park). And there she saw three children of celestial beauty playing with perfect trustfulness. And Devayani asked in surprise, 'Whose children are they, O king, who are so handsome and so like unto the children of the celestials? In splendour and beauty they are like thee, I should think.'
"Vaisampayana continued, 'And Devayani without waiting for a reply from the king, asked the children themselves, 'Ye children, what is your lineage? Who is your father? Answer me truly. I desire to know all.' Those children then pointed at the king (with their forefingers) and spoke of Sarmishtha as their mother.
"And having so said, the children approached the king to clasp his knees. But the king dared not caress them in the presence of Devayani. The boys then left the place, and made towards their mother, weeping in grief. And the king, at this conduct of the boys, became very much abashed. But Devayani, marking the affection of the children for the king learnt the secret and addressing Sarmishtha, said, 'How hast thou dared to do me an injury, being, as thou art, dependent on me? Dost thou not fear to have recourse once more to that Asura custom of thine?'
"Sarmishtha said, 'O thou of sweet smiles, all that I told thee of a Rishi is perfectly true. I have acted rightly and according to the precepts of virtue, and therefore, do I not fear thee. When thou hadst chosen the king for thy husband, I, too, chose him as mine. O beautiful one, a friend's husband is, according to usage, one's own husband as well. Thou art the daughter of a Brahmana and, therefore, deservest my worship and regard. But dost thou not know that this royal sage is held by me in greater esteem still?'
"Vaisampayana said, 'Devayani then, hearing those words of hers, exclaimed, O king, thus, 'Thou hast wronged me, O monarch! I shall not live here any longer.' And saying this, she quickly rose, with tearful eyes, to go to her father. And the king was grieved to see her thus, and alarmed greatly, followed in her foot-steps, endeavouring to appease her wrath. But Devayani, with eyes red with anger, would not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Usanas, the son of Kavi. And beholding her father, she stood before him, after due salutations. And Yayati also, immediately after, saluted and worshipped Bhargava.'
"And Devayani said, 'O father, virtue hath been vanquished by vice. The low have risen, and the high have fallen. I have been offended again by Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten upon her by this king Yayati. But, O father, being luckless I have got only two sons! O son of Bhrigu, this king is renowned for his knowledge of the precepts of religion. But, O Kavya, I tell thee that he hath deviated from the path of rectitude.'
"Sukra, hearing all this, said, 'O monarch, since thou hast made vice thy beloved pursuit, though fully acquainted with the precepts of religion, invincible decrepitude shall paralyse thee!' Yayati answered, 'Adorable one, I was solicited by the daughter of the Danava king to fructify her season. I did it from a sense of virtue and not from other motives. That male person, who being solicited by a woman in her season doth not grant her wishes, is called, O Brahmana, by those conversant with the Vedas, a slayer of the embryo. He who, solicited in secret by a woman full of desire and in season, goeth not in unto her, loseth virtue and is called by the learned a killer of the embryo, O son of Bhrigu, for these reasons, and anxious to avoid sin, I went into Sarmishtha.' Sukra then replied, 'Thou art dependent on me. Thou shouldst have awaited my command. Having acted falsely in the matter of thy duty, O son of Nahusha, thou hast been guilty of the sin of theft.'
"Vaisampayana continued, 'Yayati, the son of Nahusha, thus cursed by the angry Usanas, was then divested of his youth and immediately overcome by decrepitude. And Yayati said, 'O son of Bhrigu, I have not yet been satiated with youth or with Devayani. Therefore, O Brahmana, be graceful unto me so that decrepitude might not touch me.' Sukra then answered, 'I never speak an untruth. Even now, O king, art thou attacked by decrepitude. But if thou likest, thou art competent to transfer this thy decrepitude to another.' Yayati said, 'O Brahmana, let it be commanded by thee that that son of mine who giveth me his youth shall enjoy my kingdom, and shall achieve both virtue and fame.' Sukra replied, 'O son of Nahusha, thinking of me thou mayst transfer this thy decrepitude to whomsoever thou likest. That son who shall give thee his youth shall become thy successor to the throne. He shall also have long life, wide fame, and numerous progeny!'"
SECTION LXXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati, then, overcome with decrepitude, returned to his capital and summoning his eldest son Yadu who was also the most accomplished, addressed him thus, 'Dear child, from the curse of Kavya called also Usanas, decrepitude and wrinkles and whiteness of hair have come over me. But I have not been gratified yet with the enjoyment of youth. Do thou, O Yadu, take this my weakness along with my decrepitude. I shall enjoy with thy youth. And when a full thousand years will have elapsed, returning to thee thy youth, I shall take back my weakness with this decrepitude!'
"Yadu replied, 'There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take thy decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness and relaxation of the nerves, wrinkles all over the body, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions--these are the consequences of decrepitude. Therefore, O king, I desire not to take it. O king, thou hast many sons some of whom are dearer to thee. Thou art acquainted with the precepts of virtue. Ask some other son of thine to take thy decrepitude.
"Yayati replied, 'Thou art sprung from my heart, O son, but thou givest me not thy youth. Therefore, thy children shall never be kings.' And he continued, addressing another son of his, 'O Turvasu, take thou this weakness of mine along with my decrepitude. With thy youth, O son, I like to enjoy the pleasure of life. After the lapse of a full thousand years I shall give back to thee thy youth, and take back from thee my weakness and decrepitude.'
"Turvasu replied, 'I do not like decrepitude, O father, it takes away all appetites and enjoyments, strength and beauty of person, intellect, and even life.' Yayati said to him, 'Thou art sprung from my heart, O son! But thou givest me not thy youth! Therefore, O Turvasu, thy race shall be extinct. Wretch, thou shall be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children upon women of blue blood, who live on meat, who are mean, who hesitate not to appropriate the wives of their superiors, whose practices are those of birds and beasts, who are sinful, and non-Aryan.'
"Vaisampayana said, 'Yayati, having thus cursed his son Turvasu, then, addressed Sarmishtha's son Drahyu thus, 'O Drahyu, take thou for a thousand years my decrepitude destructive of complexion and personal beauty and give me thy youth. When a thousand years have passed away, I shall return thee thy youth and take back my own weakness, and decrepitude.' To this Drahyu replied, 'O king, one that is decrepit can never enjoy elephants and cars and horses and women. Even his voice becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.' Yayati said to him, 'Thou art sprung from my heart, O son! But thou refusest to give me thy youth. Therefore, thy most cherished desires shall never be fulfilled. Thou shalt be king only in name, of that region where there are no roads for (the passage of) horses and cars and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.' Yayati next addressed Anu and said, 'O Anu, take my weakness and decrepitude. I shall with thy youth enjoy the pleasures of life for a thousand years.' To this Anu replied, 'Those that are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I do not like to take thy decrepitude.' Yayati said to him, 'Thou art sprung from my heart, thou givest not thy youth. Thou findest so many faults in decrepitude. Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny also as soon as they attain to youth, shall die. And thou shalt also not be able to perform sacrifices before fire.'
"Yayati at last turned to his youngest child, Puru, and addressing him said, 'Thou art, O Puru, my youngest son! But thou shall be the first of all! Decrepitude, wrinkles, and whiteness of hair have come over me in consequence of the curse of Kavya called also Usanas. I have not yet however, been satiated with my youth. O Puru, take thou this my weakness and decrepitude! With thy youth I shall enjoy for some years the pleasures of life. And when a thousand years have passed away, I shall give back to thee thy youth and take back my own decrepitude.'
"Vaisampayana said, 'Thus addressed by the king, Puru answered with humility, 'I shall do, O monarch, as thou bidest me. I shall take, O king, thy weakness and decrepitude. Take thou my youth and enjoy as thou listest the pleasures of life. Covered with thy decrepitude and becoming old, I shall, as thou commandest, continue to live, giving thee my youth.' Yayati then said, 'O Puru, I have been gratified with thee. And being gratified, I tell thee that the people in thy kingdom shall have all their desires fulfilled.'
"And having said this, the great ascetic Yayati, then thinking of Kavya, transferred his decrepitude unto the body of the high-souled Puru.'"
SECTION LXXXV
(Sambhava Parva continued)
"Vaisampayana said, 'The excellent monarch Yayati, the son of Nahusha, having received Puru's youth, became exceedingly gratified. And with it he once more began to indulge in his favourite pursuits to the full extent of his desires and to the limit of his powers, according to seasons, so as to derive the greatest pleasure therefrom. And, O king, in nothing that he did, he acted against the precepts of his religion as behoved him well. He gratified the gods by his sacrifices; the pitris, by Sraddhas; the poor, by his charities; all excellent Brahmanas, by fulfilling their desires; all persons entitled to the rites of hospitality, with food and drink; the Vaisyas, by protection; and the Sudras, by kindness. And the king repressed all criminals by proper punishments. And Yayati, gratifying all sections of his subjects, protected them virtuously like another Indra. And the monarch possessed of the prowess of a lion, with youth and every object of enjoyment under control, enjoyed unlimited happiness without transgressing the precepts of religion. And the king became very happy in thus being able to enjoy all the excellent objects of his desires. And he was only sorry when he thought that those thousand years would come to an end. And having obtained youth for a thousand years, the king acquainted with the mysteries of time, and watching proper Kalas and Kashthas sported with (the celestial damsel) Viswachi, sometimes in the beautiful garden of Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the summit of the mountain Meru on the north. And when the virtuous monarch saw that the thousand years were full, he summoned his son, Puru, and addressed him thus, 'O oppressor of foes, with thy youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers. Our desires, however, are never gratified by indulgence. On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on Earth--all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongeth to them that have cast off their thirst for worldly objects--a thirst which is difficult to be thrown off by the wicked and the sinful, which faileth not with the failing life, and which is truly the fatal disease of man. My heart hath for a full thousand years been fixed upon the objects of desires. My thirst for these, however, increaseth day by day without abating. Therefore, I shall cast it off, and fixing my mind on Brahma I shall pass the rest of my days with the innocent deer in the forest peacefully and with no heart for any worldly objects. And O Puru, I have been exceedingly gratified with thee! Prosperity be thine! Receive back this thy youth! Receive thou also my kingdom. Thou art, indeed, that son of mine who has done me the greatest services.'
"Vaisampayana continued, 'Then Yayati, the son of Nahusha, received back his decrepitude. And his son Puru received back his own youth. And Yayati was desirous of installing Puru, his youngest son, on the throne. But the four orders, with the Brahmanas at their head, then addressed the monarch thus, 'O king, how shall thou bestow thy kingdom on Puru, passing over thy eldest son Yadu born of Devayani, and, therefore, the grandson of the great Sukra? Indeed, Yadu is thy eldest son; after him hath been born Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and then Puru. How doth the youngest deserve the throne, passing all his elder brothers over? This we represent to thee! O, conform to virtuous practice.'
"Yayati then said, 'Ye four orders with Brahmanas at their head, hear my words as to why my kingdom should not be given to my eldest son. My commands have been disobeyed by my eldest son, Yadu. The wise say that he is no son who disobeyeth his father. That son, however, who doth the bidding of his parents, who seeketh their good, who is agreeable to them, is indeed, the best of sons. I have been disregarded by Yadu and by Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By Puru alone hath my word been obeyed. By him have I been much regarded. Therefore, the youngest shall be my heir. He took my decrepitude. Indeed, Puru is my friend. He did what was so agreeable to me. It hath also been commanded by Sukra himself, the son of Kavi, that, that son of mine who should obey me will become king after me and bring the whole Earth under his sway. I, therefore, beseech thee, let Puru be installed on the throne.'
"The people then said, 'True it is, O king, that, that son who is accomplished and who seeketh the good of his parents, deserveth prosperity even if he be the youngest. Therefore, doth Puru, who hath done the good, deserve the crown. And as Sukra himself hath commanded it, we have nothing to say to it.'
"Vaisampayana continued., 'The son of Nahusha, thus addressed by the contented people, then installed his son, Puru, on the throne. And having bestowed his kingdom on Puru, the monarch performed the initiatory ceremonies for retiring into the woods. And soon after he left his capital, followed by Brahmanas and ascetics.
"The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. And the sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas, amongst whom, O monarch, thou art born, in order to rule for a thousand years with thy passions under complete control.'"
SECTION LXXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'King Yayati, the son of Nahusha, having thus installed his dear son on the throne, became exceedingly happy, and entered into the woods to lead the life of a hermit. And having lived for some time into forest in the company of Brahmanas, observing many rigid vows, eating fruits and roots, patiently bearing privations of all sorts, the monarch at last ascended to heaven. And having ascended to heaven he lived there in bliss. But soon, however, he was hurled down by Indra. And it hath been heard by me, O king, that, though hurled from heaven, Yayati, without reaching the surface of the Earth, stayed in the firmament. I have heard that some time after he again entered the region of the celestials in company with Vasuman, Ashtaka, Pratarddana, and Sivi.'
"Janamejaya said, 'I desire to hear from thee in detail why Yayati, having first obtained admission into heaven, was hurled therefrom, and why also he gained re-admittance. Let all this, O Brahmana, be narrated by thee in the presence of these regenerate sages. Yayati, lord of Earth, was, indeed, like the chief of the celestials. The progenitor of the extensive race of the Kurus, he was of the splendour of the Sun. I desire to hear in full the story of his life both in heaven and on Earth, as he was illustrious, and of world-wide celebrity and of wonderful achievements.'
"Vaisampayana said, 'Indeed, I shall recite to thee the excellent story of Yayati's adventures on Earth and in heaven. That story is sacred and destroyeth the sins of those that hear it.
"King Yayati, the son of Nahusha, having installed his youngest son, Puru, on the throne after casting his sons with Yadu for their eldest amongst the Mlechchhas, entered the forest to lead the life of a hermit. And the king eating fruits and roots lived for some time in the forest. Having his mind and passions under complete control, the king gratified by sacrifices the Pitris and the gods. And he poured libations of clarified butter upon the fire according to the rites prescribed for those leading the Vanaprastha mode of life. And the illustrious one entertained guests and strangers with the fruit of the forest and clarified butter, while he himself supported life by gleaning scattered corn seeds. And the king; led this sort of life for a full thousand years. And observing the vow of silence and with mind under complete control he passed one full year, living upon air alone and without sleep. And he passed another year practising the severest austerities in the midst of four fires around and the Sun overhead. And, living upon air alone, he stood erect upon one leg for six months. And the king of sacred deeds ascended to heaven, covering heaven as well as the Earth (with the fame of his achievements).'"
SECTION LXXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'While that king of kings dwelt in heaven--the home of the celestials, he was reverenced by the gods, the Sadhyas, the Maruts, and the Vasus. Of sacred deeds, and mind under complete control, the monarch used to repair now and then from the abode of the celestials unto the region of Brahman. And it hath been heard by me that he dwelt for a long time in heaven.
"One day that best of kings, Yayati, went to Indra and there in course of conversation the lord of Earth was asked by Indra as follows:
'What didst thou say, O king, when thy son Puru took thy decrepitude on Earth and when thou gavest him thy kingdom?'
"Yayati answered, 'I told him that the whole country between the rivers Ganga and Yamuna was his. That is, indeed, the central region of the Earth, while the out-lying regions are to be the dominions of thy brothers. I also told him that those without anger were ever superior to those under its sway, those disposed to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned. If wronged, thou shouldst not wrong in return. One's wrath, if disregarded, burneth one's own self; but he that regardeth it not taketh away all the virtues of him that exhibiteh it. Never shouldst thou pain others by cruel speeches. Never subdue thy foes by despicable means; and never utter such scorching and sinful words as may torture others. He that pricketh as if with thorns men by means of hard and cruel words, thou must know, ever carrieth in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. Thou shouldst ever keep the virtuous before thee as thy models; thou shouldst ever with retrospective eye compare thy acts with those of the virtuous; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon which thou art to act thyself. The man hurt by the arrows of cruel speech hurled from one's lips, weepeth day and night. Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which thou canst worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all. Therefore, shouldst thou always utter words that soothe, and not those that scorch. And thou shouldst regard those that deserve, thy regards, and shouldst always give but never beg!"'
SECTION LXXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Alter this Indra again asked Yayati, 'Thou didst retire into the woods, O king, after accomplishing all thy duties. O Yayati, son of Nahusha, I would ask thee to whom thou art equal in ascetic austerities.' Yayati answered, 'O Vasava, I do not, in the matter of ascetic austerities, behold my equal among men, the celestials, the Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because thou disregardest those that are thy superiors, thy equals, and even thy inferiors, without, in fact, knowing their real merits, thy virtues have suffered diminution and thou must fall from heaven.' Yayati then said, 'O Sakra, if, indeed, my virtues have really sustained diminution and I must on that account fall down from heaven, I desire, O chief of the celestials, that I may at least fall among the virtuous and the honest.' Indra replied, 'O king, thou shall fall among those that are virtuous and wise, and thou shall acquire also much renown. And after this experience of thine, O Yayati, never again disregard those that are thy superiors or even thy equals.'
"Vaisampayana continued, 'Upon this, Yayati fell from the region of the celestials. And as he was falling, he was beheld by that foremost of royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka beholding him, enquired, 'Who art thou, O youth of a beauty equal to that of Indra, in splendour blazing as the fire, thus falling from on high? Art thou that foremost of sky-ranging bodies--the sun--emerging from, dark masses of clouds? Beholding thee falling from the solar course, possessed of immeasurable energy and the splendour of fire or the sun, every one is curious as to what it is that is so falling, and is, besides, deprived of consciousness! Beholding thee in the path of the celestials, possessed of energy like that of Sakra, or Surya, or Vishnu, we have approached thee to ascertain the truth. If thou hast first asked us who we were, we would never have been guilty of the incivility of asking thee first. We now ask thee who thou art and why thou approachest hither. Let thy fears be dispelled; let thy woes and afflictions cease. Thou art now in the presence of the virtuous and the wise. Even Sakra himself--the slayer of Vala--cannot here do thee any injury. O thou of the prowess of the chief of the celestials, the wise and the virtuous are the support of their brethren in grief. Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat. The Earth alone hath power to infuse life into the seed. The sun alone hath power to illuminate everything. So the guest alone hath power to command the virtuous and the wise.'"
SECTION LXXXIX
(Sambhava Parva continued)
"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru. Cast off from the region of the celestials and of Siddhas and Rishis for having disregarded every creature, I am falling down, my righteousness having sustained diminution. In years I am older than you; therefore, I have not saluted you first. Indeed, the Brahmanas always reverence him who is older in years or superior in learning or in ascetic merit.'
"Ashtaka then replied, 'Thou sayest, O monarch, that he who is older in years is worthy of regard. But it is said that he is truly worthy of worship who is superior in learning and ascetic merit.'
"Yayati replied to this, 'It is said that sin destroyeth the merits of four virtuous acts. Vanity containeth the element of that which leadeth to hell. The virtuous never follow in the footsteps of the vicious. They act in such a way that their religious merit always increaseth. I myself had great religious merit, but all that, however, is gone. I will scarcely be able to regain it even by my best exertions. Beholding my fate, he that is bent upon (achieving) his own good, will certainly suppress vanity. He who having acquired great wealth performeth meritorious sacrifices, who having acquired all kinds of learning remaineth humble, and who having studied the entire Vedas devoteth himself to asceticism with a heart withdrawn from all mundane enjoyments, goeth to heaven. None should exult in having acquired great wealth. None should be vain of having studied the entire Vedas. In the world men are of different dispositions. Destiny is supreme. Both power and exertion are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither exult nor grieve. When creatures know that their weal and woe are dependent on Destiny and not on their own exertion or power, they should neither grieve nor exult, remembering that Destiny is all powerful. The wise should ever live contented, neither grieving at woe nor exulting at weal. When Destiny is supreme, both grief and exultation are unbecoming. O Ashtaka, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all hath ordained. Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood--in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both transient. Therefore, O Ashtaka, why should I grieve? We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery.'
"Possessed of every virtue, king Yayati who was the maternal grandfather of Ashtaka, while staying in the welkin, at the conclusion of his speech, was again questioned by Ashtaka. The latter said, 'O king of kings, tell me, in detail, of all those regions that thou hast visited and enjoyed, as well as the period for which thou hast enjoyed each. Thou speakest of the precepts of religion even like the clever masters acquainted with the acts and sayings of great beings!' Yayati replied, 'I was a great king on Earth, owning the whole world for my dominion. Leaving it, I acquired by dint of religious merit many high regions. There I dwelt for a full thousand years, and then I attained to a very high region the abode of Indra, of extraordinary beauty having a thousand gates, and extending over a hundred yojanas all round. There too, I dwelt a full thousand years and then attained to a higher region still. That is the region of perfect beatitude, where decay never exists, the region, viz., that of the Creator and the Lord of Earth, so difficult of attainment. There also I dwelt for a full thousand years, and then attained to another very high region viz., that of the god of gods (Vishnu) where, too, I had lived in happiness. Indeed, I dwelt in various regions, adored by all the celestials, and possessed of prowess and splendour equal unto those of the celestials themselves. Capable of assuming any form at will, I lived for a million years in the gardens of Nandana sporting with the Apsaras and beholding numberless beautiful trees clad in flowery vesture and sending forth delicious perfume all round. And after many, many years had elapsed, while still residing there in enjoyment of perfect beatitude, the celestial messenger of grim visage, one day, in a loud and deep voice, thrice shouted to me--Ruined! Ruined! Ruined!--O lion among kings, this much do I remember. I was then fallen from Nandana, my religious merits gone! I heard in the skies, O king, the voices of the celestials exclaiming in grief,--Alas! What a misfortune! Yayati, with his religious merits destroyed, though virtuous and of sacred deeds, is falling!--And as I was falling, I asked them loudly, 'Where, ye celestials, are those wise ones amongst whom I am to fall?' They pointed out to me this sacred sacrificial region belonging to you. Beholding the curls of smoke blackening the atmosphere and smelling the perfume of clarified butter poured incessantly upon fire, and guided thereby, I am approaching this region of yours, glad at heart that I come amongst you.'"
SECTION XC
(Sambhava Parva continued)
"Ashtaka said, 'Capable of assuming any form at will, thou hast lived for a million years in the gardens of Nandana. For what cause, O foremost of those that flourished in the Krita age, hast thou been compelled to leave that region and come hither?' Yayati answered, 'As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears so, in the other world, the celestials with Indra as their chief, forsake him who hath lost his righteousness.' Ashtaka said, 'I am extremely anxious to know how in the other world men can lose virtue. Tell me also, O king, what regions are attainable by what courses of action. Thou art acquainted, I know, with the acts and sayings of great beings."
"Yayati answered, 'O pious one, they that speak of their own merits are doomed to suffer the hell called Bhauma. Though really emaciated and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, O king, this highly censurable and wicked vice should be repressed. I have now, O king, told thee all. Tell me what more I shall say.'
"Ashtaka said, 'When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where doth man then reside? How doth he also come back to life? I have never heard of any hell called Bhauma on Earth!'
"Yayati answered, 'After the dissolution of the body, man, according to his acts, re-entereth the womb of his mother and stayeth there in an indistinct form, and soon after assuming a distinct and visible shape reappeareth in the world and walketh on its surface. This is that Earth-hell (Bhauma) where he falleth, for he beholdeth not the termination of his existence and acteth not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. And as they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.'
"Ashtaka asked, 'For what sin are beings, when they fall from heaven, attacked by these fierce and sharp-toothed Rakshasas? Why are they not reduced to annihilation? How do they again enter the womb, furnished with senses?'
"Yayati answered, 'After falling from heaven, the being becometh a subtile substance living in water. This water becometh the semen whence is the seed of vitality. Thence entering the mother's womb in the womanly season, it developeth into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumeth the quadrupedal or bipedal form. This is the case with all creatures that you see.'
"Ashtaka said, 'O tell me, I ask thee because I have my doubts. Doth a being that hath received a human form enter the womb in its own shape or in some other? How doth it also acquire its distinct and visible shape, eyes and ears and consciousness as well? Questioned by me, O, explain it all! Thou art, O father, one acquainted with the acts and sayings of great beings.' Yayati answered, 'According to the merits of one's acts, the being that in a subtile form co-inheres in the seed that is dropped into the womb is attracted by the atmospheric force for purposes of re-birth. It then developeth there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becometh conscious of its existence as man, and with his ears becometh sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that the gross and visible body developeth from the subtile essence.'
"Ashtaka asked, 'After death, the body is burnt, or otherwise destroyed. Reduced to nothing upon such dissolution, by what principle is one revived?' Yayati said, 'O lion among kings, the person that dies assumes a subtil form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, O thou of great and pure soul! I have told thee how beings are born, after development of embryonic forms, as four-footed, six-footed creatures and others with more feet. What more wilt thou ask me?'
"Ashtaka said, 'How, O father, do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or by knowledge? How also can one gradually attain to felicitous regions? Asked by me, O answer it in full.'
"Yayati answered, 'The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures. The wise also say that a person loseth all these in consequence of vanity. That man who having acquired knowledge regardeth himself as learned, and with his learning destroyed the reputation of others, never attaineth to regions of indestructible felicity. That knowledge also doth not make its possessor competent to attain to Brahma. Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear. The wise should never exult at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the virtuous. I have given away so much--I have performed so many sacrifices,--I have studied so much,--I have observed these vows,--such vanity is the root of fear. Therefore, thou must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable Brahma alone that ever showereth blessings on persons virtuous like thee, enjoy perfect peace here and hereafter.'"
SECTION XCI
(Sambhava Parva continued)
"Ashtaka said, 'Those cognisant of the Vedas differ in opinion as to how the followers of each of the four modes of life, viz., Grihasthas, Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in order to acquire religious merit."
"Yayati answered, 'These are what a Brahmacharin must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to do so; he must attend to the service of his preceptor without waiting for the latter's command; he must rise from his bed before his preceptor riseth, and go to bed after his preceptor hath gone to bed. He must be humble, must have his passions under complete control, must be patient, vigilant, and devoted to studies. It is then only that he can achieve success. It hath been said in the oldest Upanishad that a grihastha, acquiring wealth by honest means, should perform sacrifices; he should always give something in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni, without search for woods, depending on his own vigour, should abstain from all vicious acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete control, who is unconnected with worldly concerns, who sleepeth not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travelleth over a large extent of the country. A learned man should adopt the Vanaprastha mode of life after performance of the necessary rites, when he hath been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprastha mode of life, he maketh his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence.'
"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow of the silence)?'
"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the woods, hath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.'
"Ashtaka enquired what is meant by Muni.' Yayati replied, 'A Muni withdrawing himself from all worldly objects liveth in the woods. And though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth or learning. Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.
"The person again, who, with passions under complete control, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst thou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who stands in the splendour of ascetic attributes, who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion? Emaciated by austerities and reduced in flesh, marrow and blood, such a one conquereth not only this but the highest world. And when the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaveth the world and enjoyeth communion with Brahma. When the Muni taketh food like wine and other animals, i. e., without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother's lap), then like the all-pervading spirit he becometh identified with the whole universe and attaineth to salvation.'"
SECTION XCII
(Sambhava Parva continued)
"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attaineth to communion with Brahma, the ascetic or the man of knowledge?'
"Yayati answered, 'The wise, with the help of the Vedas and of Knowledge, having ascertained the visible universe to be illusory, instantly realises the Supreme Spirit as the sole existent independent essence. While they that devote themselves to Yoga meditation take time to acquire the same knowledge, for it is by practice alone that these latter divest themselves of the consciousness of quality. Hence the wise attain to salvation first. Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led astray by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devoteth himself regretfully to the pursuit of success. But the man of knowledge ever beholdeth the indestructible unity, and, is, therefore, though steeped in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to impede his salvation. He, however, who faileth to attain to knowledge, should yet devote himself to piety as dependent on action (sacrifices &c.). But he that devoteth himself to such piety, moved thereto by desire of salvation, can never achieve success. His sacrifices bear no fruit and partake of the nature of cruelty. Piety which is dependent on action that proceedeth not from the desire of fruit, is, in case of such men Yoga itself.'
"Ashtaka said, 'O king, thou lookest like a young man; thou art handsome and decked with a celestial garland. Thy splendour is great! Whence dost thou come and where dost thou go? Whose messenger art thou? Art thou going down into the Earth?'
"Yayati said, 'Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell. Indeed, I shall go there after I have finished my discourse with you. Even now the regents of the points of the universe command me to hasten thither. And, O king, I have obtained it as a boon from Indra that though fall I must upon the earth, yet I should fall amidst the wise and the virtuous. Ye are all wise and virtuous that are assembled here.'
"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O king, are there any regions for myself to enjoy in heaven or in the firmament? If there be, then, thou shalt not fall, though falling.'
"Yayati answered, 'O king, there are as many regions for thee to enjoy in heaven even as the number of kine and horses on Earth with the animals in the wilderness and on the hills.'
"Ashtaka said, 'If there are worlds for me to enjoy, as fruits of my religious merits, in heaven, O king, I give them all unto thee. Therefore, though falling, thou shalt not fall. O, take thou soon all those, wherever they be, in heaven or in the firmament. Let thy sorrow cease.'
"Yayati answered, 'O best of kings, a Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. And, O monarch, I myself have given away to Brahmanas as one should. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in infamy by accepting gifts. While on earth, I ever desired to perform virtuous acts. Having never done so before, how shall I now accept a gift?'
"Pratardana who was amongst them asked, 'O thou of the handsomest form, I am Pratardana by name. I ask thee if there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament? Answer me, thou art acquainted with everything.'
"Yayati said, 'O king, numberless worlds, full of felicity, effulgent like the solar disc, and where woe can never dwell, await thee. If thou dwellest in each but for seven days, they would not yet be exhausted.'
"Pratardana said, 'These then I give unto thee. Therefore, though falling, thou must not fall. Let the worlds that are mine be thine, whether they be in the firmament or heaven. O, soon take them. Let thy woes cease.'
"Yayati answered, 'O monarch, no king of equal energy should ever desire to receive as gift the religious merits of another king acquired by Yoga austerities. And no king who is afflicted with calamity through the fates should, if wise, act in a censurable way. A king keeping his eye fixed for ever on virtue should walk along the path of virtue like myself and, knowing what his duties are, should not act so meanly as thou directest. When others desirous of acquiring religious merits do not accept gifts, how can I do what they themselves do not? On the conclusion of this speech, that best of kings, Yayati, was then addressed by Vasumat in the following words.'"
SECTION XCIII
(Sambhava Parva continued)
"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O king, whether there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament. Thou art, O high-souled one, acquainted with all holy regions.'
"Yayati answered, 'There are as many regions for thee to enjoy in heaven as the number of places in the firmament, the Earth and the ten points of the universe illumined by the Sun.'
"Vasumat then said, 'I give them to thee. Let those regions that are for me be thine. Therefore, though falling, thou shall not fall. If to accept them as gift be improper for thee, then, O monarch, buy them for a straw?'
"Yayati answered, 'I do not remember having ever bought and sold anything unfairly. This has never been done by other kings. How shall I therefore do it?'
"Vasumat said, 'If buying them, O king, be regarded by thee as improper, then take them as gilt from me. For myself I answer that I will never go to those regions that are for me. Let them, therefore, be thine.'
"Sivi then addressed the king thus, I am, O king, Sivi by name, the son of Usinara. O father, are there in the firmament or in heaven any worlds for me to enjoy? Thou knowest every region that one may enjoy as the fruit of his religious merit.'
"Yayati said, 'Thou hast never, by speech or in mind, disregarded the honest and the virtuous that applied to thee. There are infinite worlds for thee to enjoy in heaven, all blazing like lightning.' Sivi then said, 'If thou regardest their purchase as improper, I give them to thee. Take them all, O king! I shall never take them, viz., those regions where the wise never feel the least disquiet.'
Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself, possessed of the prowess of Indra, infinite worlds. But I do not desire to enjoy regions given to me by others. Therefore, I accept not thy gift.'
"Ashtaka then said, 'O king, each of us has expressed his desire to give thee worlds that each of us has acquired by his religious merits. Thou acceptest not them. But leaving them for thee, we shall descend into the Earth-hell.'
"Yayati answered, 'Ye all are truth-loving and wise. Give me that which I deserve. I shall not be able to do what I have never done before.'
"Ashtaka then said, 'Whose are those five golden cars that we see? Do men that repair to these regions of everlasting bliss ride in them?'
"Yayati answered, 'Those five golden cars displayed in glory, and blazing as fire, would indeed, carry you to regions of bliss.'
"Ashtaka said, 'O king, ride on those cars thyself and repair to heaven. We can wait. We follow thee in time.'
"Yayati said, 'We can now all go together. Indeed, all of us have conquered heaven. Behold, the glorious path to heaven becomes visible."
"Vaisampayana continued, 'Then all those excellent monarchs riding in those cars set out for heaven for gaining admittance into it, illuminating the whole firmament by the glory of their virtues.'
"Then Ashtaka, breaking the silence asked, 'I had always thought that Indra was my especial friend, and that I, of all others, should first obtain admittance into heaven. But how is it that Usinara's son, Sivi hath already left us behind?'
"Yayati answered, 'This Usinara's son had given all he possessed for attaining to the region of Brahman. Therefore, is he the foremost among us. Besides, Sivi's liberality, asceticism, truth, virtue, modesty, forgiveness, amiability, desire of performing good acts, have been so great that none can measure them!'
"Vaisampayana continued, 'After this, Ashtaka, impelled by curiosity, again asked his maternal grandfather resembling Indra himself, saying, 'O king, I ask thee, tell me truly, whence thou art, who thou art, and whose son? Is there any other Brahmana or Kshatriya who hath done what thou didst on earth?' Yayati answered, 'I tell thee truly, I am Yayati, the son of Nahusha and the father of Puru. I was lord of all the Earth. Ye are my relatives; I tell thee truly, I am the maternal grandfather of you all. Having conquered the whole earth, I gave clothes to Brahmanas and also a hundred handsome horses fit for sacrificial offering. For such acts of virtue, the gods became propitious to those that perform them. I also gave to Brahmanas this whole earth with her horses and elephants and kine and gold all kinds of wealth, along with a hundred Arbudas of excellent milch cows. Both the earth and the firmament exist owing to my truth and virtue; fire yet burneth in the world of men owing to my truth and virtue. Never hath a word spoken by me been untrue. It is for this that the wise adore Truth. O Ashtaka, all I have told thee, Pratardana, and Vasumat, is Truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blessed are adorable only because of Truth that characteriseth them all. He that will without malice duly read unto good Brahmanas his account of our ascension to heaven shall himself attain to the same worlds with us.'
"Vaisampayana continued, 'It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven, leaving the earth and covering the three worlds with the fame of his deeds.'"
SECTION XCIV
(Sambhava Parva continued)
"Janamejaya said, 'O adorable one, I desire to hear the histories of those kings who were descended from Puru. O tell me of each as he was possessed of prowess and achievements. I have, indeed, heard that in Puru's line there was not a single one who was wanting in good behaviour and prowess, or who was without sons. O thou of ascetic wealth, I desire to hear the histories in detail of those famous monarchs endued with learning and all accomplishments.'
"Vaisampayana said, 'Asked by thee, I shall tell thee all about the heroic-kings in Puru's line, all equal unto Indra in prowess, possessing great affluence and commanding the respect of all for their accomplishments.
"Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa, all of whom were mighty car-warriors. Amongst them, Pravira was the perpetuator of the dynasty. Pravira had by his wife Suraseni a son named Manasyu. And the latter of eyes like lotus-petals had his sway over the whole Earth bounded by the four seas. And Manasyu had for his wife Sauviri. And he begat upon her three sons called Sakta, Sahana, and Vagmi. And they were heroes in battle and mighty car-warriors. The intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten sons who were all great bowmen. And they all grew up into heroes, performing numerous sacrifices in honour of the gods. And they all had sons, were learned in all branches of knowledge and ever devoted to virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess; Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu, and Sannateyu the tenth of the prowess of the celestials. Amongst them all, Richeyu became the sole monarch of the whole earth and was known by the name of Anadhrishti. And in prowess he was like unto Vasava amongst the celestials. And Anadhristi had a son of the name of Matinara who became a famous and virtuous king and performed the Rajasuya and the horse-sacrifice. And Matinara had four sons of immeasurable prowess, viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst them, Tansu of great prowess became the perpetrator of Puru's line). And he subjugated the whole earth and acquired great fame and splendour. And Tansu begat a son of great prowess named Ilina. And he became the foremost of all conquerors and brought the whole world under his subjection. And Ilina begat upon his wife Rathantara five sons with Dushmanta at their head, all equal in might unto the five elements. They were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the eldest of them, Dushmanta, became king. And Dushmanta had by his wife Sakuntala an intelligent son named Bharata who became king. And Bharata gave his name to the race of which he was the founder. And it is from him that the fame of that dynasty hath spread so wide. And Bharata begat upon his three wives nine sons in all. But none of them were like their father and so Bharata was not at all pleased with them. Their mothers, therefore, became angry and slew them all. The procreation of children by Bharata, therefore, became vain. The monarch then performed a great sacrifice and through the grace of Bharadwaja obtained a son named Bhumanyu. And then Bharata, the great descendant of Puru, regarding himself as really possessing a son, installed, O foremost one of Bharata's race, that son as his heir-apparent. And Bhumanyu begat upon his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya, Diviratha and Kichika. The eldest of them all, Suhotra, obtained the throne and performed many Rajasuyas and horse-sacrifices. And Suhotra brought under his sway the whole earth surrounded by her belt of seas and full of elephants, kine and horses, and all her wealth of gems of gold. And the earth afflicted with the weight of numberless human beings and elephants, horses, and cats, was, as it were, about to sink. And during the virtuous reign of Suhotra the surface of the whole earth was dotted all over with hundreds and thousands, of sacrificial stakes. And the lord of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz., Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the perpetuator of the royal line. And he begat six sons,--Riksha was born of the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala and Rupina were born in that of Kesini. All the tribes of the Panchalas are descended from Dushmanta and Parameshthin. And the Kushikas are the sons of Jahnu of immeasurable prowess. And Riksha who was older than both Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator of the royal line. And, O king, it hath been heard by us that while Samvarana, the son of Riksha, was ruling the earth, there happened a great loss of people from famine, pestilence, drought, and disease. And the Bharata princes were beaten by the troops of enemies. And the Panchalas setting out to invade the whole earth with their four kinds of troops soon brought the whole earth under their sway. And with their ten Akshauhinis the king of the Panchalas defeated the Bharata prince. Samvarana then with his wife and ministers, sons and relatives, fled in fear, and took shelter in the forest on the banks of the Sindhu extending to the foot of the mountains. There the Bharatas lived for a full thousand years, within their fort. And after they had lived there a thousand years, one day the illustrious Rishi Vasishtha approached the exiled Bharatas, who, on going out, saluted the Rishi and worshipped him by the offer of Arghya. And entertaining him with reverence, they represented everything unto that illustrious Rishi. And after he was seated on his seat, the king himself approached the Rishi and addressed him, saying, 'Be thou our priest, O illustrious one! We will endeavour to regain our kingdom.' And Vasishtha answered the Bharatas by saying, 'Om' (the sign of consent). It hath been heard by us that Vasishtha then installed the Bharata prince in the sovereignty of all the Kshatriyas on earth, making by virtue of his Mantras this descendant of Puru the veritable horns of the wild bull or the tusks of the wild elephants. And the king retook the capital that had been taken away from him and once more made all monarchs pay tribute to him. The powerful Samvarana, thus installed once more in the actual sovereignty of the whole earth, performed many sacrifices at which the presents to the Brahmanas were great.
"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son named Kuru. This Kuru was exceedingly virtuous, and therefore, he was installed on the throne by his people. It is after his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that field (Kurukshetra) sacred by practising asceticism there. And it has been heard by us that Kuru's highly intelligent wife, Vahini, brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja, Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were born, as the fruit of their pious acts seven mighty car-warriors with Janamejaya at their head. And unto Parikshit were born sons who were all acquainted with (the secrets of) religion and profit. And they were named Kakshasena and Ugrasena, and Chitrasena endued with great energy, and Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all endued with great strength and became celebrated all over the world. And they were Dhritarashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jamvunada, and then Kundodara and Padati and then Vasati the eighth. And they were all proficient in morality and profit and were kind to all creatures. Among them Dhritarashtra became king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course of life, impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Santanu and the mighty car-warrior Valhika.
"O monarch, besides, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves in virtue and ascetic power. And so also in the race of Manu were born many mighty car-warriors like unto the celestials themselves, who by their number swelled the Aila dynasty into gigantic proportions.'"
SECTION XCV
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have now heard from thee this great history of my ancestors. I had also heard from thee about the great monarchs that were born in this line. But I have not been gratified, this charming account being so short. Therefore, be pleased, O Brahmana, to recite the delightful narrative just in detail commencing from Manu, the lord of creation. Who is there that will not be charmed with such an account, as it is sacred? The fame of these monarchs increased by their wisdom, virtue, accomplishments, and high character, hath so swelled as to cover the three worlds. Having listened to the history, sweet as nectar, of their liberality, prowess, physical strength, mental vigour, energy, and perseverance, I have not been satiated!'
"Vaisampayana said, 'Hear then, O monarch, as I recite in full the auspicious account of thy own race just as I had heard it from Dwaipayana before.
"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu, and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives, viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants, 'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter, Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of the name of Kausalya, on whom he begat a son named Janamejaya who performed three horse-sacrifices and a sacrifice called Viswajit. And then he entered into the woods. And Janamejaya had married Ananta, the daughter of Madhava, and begat upon her a son called Prachinwat. And the prince was so called because he had conquered all the eastern countries up to the very confines of the region where the Sun rises. And Prachinwat married Asmaki, a daughter of the Yadavas and begat upon her a son named Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the daughter of Kritavirya and begat upon her a son named Sarvabhauma. And Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having obtained her by force. And he begat upon her a son named Jayatsena, who married Susrava, the daughter of the Vidarbha king and begat upon her Avachina, And Avachina also married another princess of Vidarbha, Maryada by name. And he begat on her a son named Arihan. And Arihan married Angi and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter of Prasenajit. And of her was born Ayutanayi. And he was so called because he had performed a sacrifice at which the fat of an Ayuta (ten thousands) of male beings was required. And Ayutanayi took for a wife Kama, the daughter of Prithusravas. And by her was born a son named Akrodhana, who took to wife Karambha, the daughter of the king of Kalinga. And of her was born Devatithi, and Devatithi took for his wife Maryada, the princess of Videha. And of her was born a son named Arihan. And Arihan took to wife Sudeva, the princess of Anga, and upon her he begat a son named Riksha. And Riksha married Jwala, the daughter of Takshaka, and he begat upon her a son of the name of Matinara, who performed on the bank of Saraswati the twelve years' sacrifice said to be so efficacious. On conclusion of the sacrifice, Saraswati appeared in person before the king and chose him for husband. And he begat upon her a son named Tansu. Here occurs a sloka descriptive of Tansu's descendants.
"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son named Ilina on his wife, the princess Kalingi.
"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra. And he begat on her a son named Bharata. Here occurs two slokas about (Dushmanta's) descendants.
"The mother is but the sheath of flesh in which the father begets the son. Indeed the father himself is the son. Therefore, O Dushmanta, support thy son and insult not Sakuntala. O god among men, the father himself becoming the son rescueth himself from hell. Sakuntala hath truly said that thou art the author of this child's being.
"It is for this (i.e., because the king supported his child after hearing the above speech of the celestial messenger) that Sakuntala's son came to be called Bharata (the supported). And Bharata married Sunanda, the daughter of Sarvasena, the king of Kasi, and begat upon her the son named Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he begat upon her a son Suhotra who married Suvarna, the daughter of Ikshvaku. To her was born a son named Hasti who founded this city, which has, therefore, been called Hastinapura. And Hasti married Yasodhara, the princess of Trigarta. And of her was born a son named Vikunthana who took for a wife Sudeva, the princess of Dasarha. And by her was born a son named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari, Visala and Riksha. And he begat on them two thousand and four hundred sons. But amongst them all, Samvarana became the perpetuator of the dynasty. And Samvarana took for his wife Tapati, the daughter of Vivaswat. And of her was born Kuru, who married Subhangi, the princess of Dasarha. And he begat on her a son named Viduratha, who took to wife Supriya, the daughter of the Madhavas. And he begat upon her a son named Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of her was born a son named Parikshit, who took for his wife Suvasa, the daughter of the Vahudas, and begat upon her a son named Bhimasena. And Bhimasena married Kumari, the princess of Kekaya and begat upon her Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while still a boy, entered the woods as a hermit. And Santanu became king. Here occurs a sloka in respect of Santanu.
"Those old men that were touched by this monarch not only felt an indescribable sensation of pleasure but also became restored to youth. Therefore, this monarch was called Santanu.
"And Santanu married Ganga, who bore him a son Devavrata who was afterwards called Bhishma. And Bhishma, moved by the desire of doing good to his father, got him married to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parasara, named Dwaipayana. And upon her Santanu begat two other sons named Chitrangada and Vichitravirya. And before they attained to majority, Chitrangada had been slain by the Gandharvas. But Vichitravirya became king, and married the two daughters of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died childless. Then Satyavati began to think as to how the dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi Dwaipayana. The latter coming before her, asked, 'What are thy commands?' 'She said, 'Thy brother Vichitravirya hath gone to heaven childless. Beget virtuous children for him.' Dwaipayana, consenting to this, begat three children, viz., Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of the boon granted by Dwaipayana. And amongst those hundred sons of Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana, Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti, also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a deer covering its mate. That was really a Rishi in the form of a deer. Seeing the deer in that attitude, he killed it with his arrows, before its desire was gratified. Pierced with the king's arrow, the deer quickly changed its form and became a Rishi, and said unto Pandu, 'O Pandu, thou art virtuous and acquainted also with the pleasure derived from the gratification of one's desire. My desire unsatisfied, thou hast slain me! Therefore, thou also, when so engaged and before thou art gratified, shalt die!' Pandu, hearing this curse, became pale, and from that time would not go in unto his wives. And he told them these words, 'Through my own fault, I have been cursed! But I have heard that for the childless there are no regions hereafter.' Therefore, he solicited Kunti to have offspring raised for him. And Kunti said, 'Let it be', So she raised up offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by Sakra, Arjuna. And Pandu, well-pleased with her, said, 'This thy co-wife is also childless. Therefore, cause her also to bear children.' Kunti saying, 'So be it,' imparted unto Madri the mantra of invocation. And on Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And (one day) Pandu, beholding Madri decked with ornaments, had his desire kindled. And, as soon as he touched her, he died. Madri ascended the funeral pyre with her lord. And she said unto Kunti, 'Let these twins of mine be brought up by thee with affection.' After some time those five Pandavas were taken by the ascetics of the woods to Hastinapura and there introduced to Bhishma and Vidura. And after introducing them, the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were showered down upon the spot, and the celestial drums also were beaten in the skies. The Pandavas were then taken (by Bhishma). They then represented the death of their father and performed his last honours duly. And as they were brought up there, Duryodhana became exceedingly jealous of them. And the sinful Duryodhana acting like Rakshasa tried various means to drive them away. But what must be can never be frustrated. So all Duryodhana's efforts proved futile. Then Dhritarashtra sent them, by an act of deception to Varanavata, and they went there willingly. There an endeavour was made to burn them to death; but it proved abortive owing to the warning counsels of Vidura. After that the Pandavas slew Hidimva, and then they went to a town called Ekachakra. There also they slew a Rakshasa of the name of Vaka and then went to Panchala. And there obtaining Draupadi for a wife they returned to Hastinapura. And there they dwelt for some time in peace and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma; Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides these, Yudhishthira, having obtained for his wife Devika, the daughter of Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the daughter of the king of Kasi, offered his own prowess as dower and begat upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati, brought away by force Subhadra. the sweet-speeched sister of Vasudeva, and returned in happiness to Hastinapura. And he begat upon her a son named Abhimanyu endued with all accomplishments and dear to Vasudeva himself. And Nakula obtaining for his wife Karenumati, the princess of Chedi, begat upon her a son named Niramitra. And Sahadeva also married Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a self-choice ceremony and begat upon her a son named Suhotra. And Bhimasena had some time before begat upon Hidimva a son named Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all, Abhimanyu was the perpetuator of the family. He married Uttara, the daughter of Virata, who brought forth a dead child whom Kunti took up on her lap at the command of Vasudeva who said, 'I will revive this child of six months.' And though born before time, having been burnt by the fire of (Aswatthaman's weapon) and, therefore, deprived of strength and energy he was revived by Vasudeva and endued with strength, energy and prowess. And after reviving him, Vasudeva said, 'Because this child hath been born in an extinct race, therefore, he shall be called Parikshit'. And Parikshit married Madravati, thy mother, O king, and thou art born to her, O Janamejaya! Thou hast also begotten two sons on thy wife Vapushtama, named Satanika and Sankukarna. And Satanika also hath begotten one son named Aswamedhadatta upon the princess of Videha.
"Thus have I, O king, recited the history of the descendants of Puru and of the Pandavas. This excellent, virtue-increasing, and sacred history should ever be listened to by vow-observing Brahmanas, by Kshatriyas devoted to the practices of their order and ready to protect their subjects; by Vaisyas with attention, and by Sudras with reverence, whose chief occupation is to wait upon the three other orders. Brahmanas conversant in the Vedas and other persons, who with attention and reverence recite this sacred history or listen to it when recited, conquer the heavens and attain to the abode of the blessed. They are also always respected and adored by the gods, Brahamanas, and other men. This holy history of Bharata hath been composed by the sacred and illustrious Vyasa. Veda-knowing Brahmanas and other persons who with reverence and without malice hear it recited, earn great religious merits and conquer the heavens. Though sinning, they are not disregarded by any one. Here occurs a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and excellent. It bestoweth wealth, fame, and life. Therefore, it should be listened to by men with rapt attention.'"
SECTION XCVI
(Sambhava Parva continued)
"Vaisampayana said, 'There was a king known by the name of Mahabhisha born in the race of Ikshvaku. He was the lord of all the earth, and was truthful (in speech) and of true prowess. By a thousand horse-sacrifices and a hundred Rajasuyas he had gratified the chief of the celestials and ultimately attained to heaven.
"One day the celestials had assembled together and were worshipping Brahman. Many royal sages and king Mahabhisha also were present on the spot. And Ganga, the queen of rivers, also came there to pay her adorations to the Grandsire. And her garments white as the beams of the moon was displaced by the action of the wind. And as her person became exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for this cursed by Brahman, who said, 'Wretch, as thou hast forgotten thyself at the sight of Ganga, thou shalt be re-born on earth. But thou shall again and again attain to these regions. And she, too, shall be born in the world of men and shall do thee injuries. But when thy wrath shall be provoked, thou shalt then be freed from my curse.'
"Vaisampayana continued, 'King Mahabhisha then recollecting all the monarchs and ascetics on earth, wished to be born as son to Pratipa of great prowess. And the queen of rivers, too, seeing king Mahabhisha lose his firmness, went away, thinking of him wishfully. And on her way, she saw those dwellers in heaven, the Vasus, also pursuing the same path. And the queen of rivers beholding them in the predicament, asked them, 'Why look ye so dejected? Ye dwellers in heaven, is everything right with you?' Those celestials, the Vasus, answered her, saying, 'O queen of rivers, we have been cursed, for a venial fault, by the illustrious Vasishtha in anger. The foremost of excellent Rishis, Vasishtha, had been engaged in his twilight adorations and seated as he was, he could not be seen by us. We crossed him in ignorance. Therefore, in wrath he hath cursed us, saying, Be ye born among men!' It is beyond our power to frustrate what hath been said by that utterance of Brahma. Therefore, O river, thyself becoming a human female make us the Vasus, thy children. O amiable one, we are unwilling to enter the womb of any human female.' Thus addressed, the queen of rivers told them, 'Be it so and asked them, 'On earth, who is that foremost of men whom ye will make your father?'
"The Vasus replied, 'On earth, unto Pratipa shall be born a son, Santanu, who will be a king of world-wide fame.' Ganga then said, 'Ye celestials, that is exactly my wish which ye sinless ones have expressed. I shall, indeed, do good to that Santanu. That is also your desire as just expressed.' The Vasus then said, 'It behoveth thee to throw thy children after birth, into the water, so that, O thou of three courses (celestial, terrestrial, and subterranean) we may be rescued soon without having to live on earth for any length of time.' Ganga then answered, 'I shall do what ye desire. But in order that his intercourse with me may not be entirely fruitless, provide ye that one son at least may live.' The Vasus then replied, 'We shall each contribute an eighth part of our respective energies With the sum thereof, thou shall have one son according to thy and his wishes. But this son shall not begat any children on earth. Therefore, that son of thine endued with great energy, shall be childless.'
"The Vasus, making this arrangement with Ganga, went away without Waiting to the place they liked.'"
SECTION XCVII
(Sambhava Parva continued)
"Vaisampayana said. 'There was a king of the name of Pratipa, who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganga. The accomplished and lovely Ganga, one day, assuming the form of a beautiful female, and rising from the waters, made up to the monarch. The celestial maiden, endued with ravishing beauty, approached the royal sage engaged in ascetic austerities, and sat upon his right thigh that was, for manly strength, a veritable Sala tree. When the maiden of handsome face had so sat upon his lap, the monarch said unto her, 'O amiable one, what dost thou desire? What shall I do?' The damsel answered, 'I desire thee, O king, for my husband! O foremost one of the Kurus, be mine! To refuse a woman coming of her own accord is never applauded by the wise.' Pratipa answered, 'O thou of the fairest complexion, moved by lust, I never go in unto others' wives or women that are not of my order. This, indeed, is my virtuous vow.' The maiden rejoined, 'I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty; I desire thee for my husband. Refuse me not, O king.' To this Pratipa answered, 'I am, 'O damsel, abstaining from that course to which thou wouldst incite me. If I break my vow, sin will overwhelm and kill me. O thou of the fairest complexion, thou hast embraced me, sitting on my right thigh. But, O timid one, know that this is the seat for daughters and daughters-in-law. The left lap is for the wife, but thou hast not accepted that. Therefore, O best of women, I cannot enjoy thee as an object of desire. Be my daughter-in-law. I accept thee for my son!'
"The damsel then said, 'O virtuous one, let it be as thou sayest. Let me be united with thy son. From my respect for thee, I shall be a wife of the celebrated Bharata race. Ye (of the Bharata race) are the refuge of all the monarchs on earth! I am incapable of numbering the virtues of this race even within a hundred years. The greatness and goodness of many celebrated monarchs of this race are limitless. O lord of all, let it be understood now that when I become thy daughter-in-law, thy son shall not be able to judge of the propriety of my acts. Living thus with thy son, I shall do good to him and increase his happiness. And he shall finally attain to heaven in consequence of the sons I shall bear him, and of his virtues and good conduct.'
"Vaisampayana continued, 'O king, having said so, the celestial damsel disappeared then and there. And the king, too, waited for the birth of his son in order to fulfil his promise.'
"About this time Pratipa, that light of the Kuru race, that bull amongst Kshatriyas, was engaged, along with his wife, in austerities from desire of offspring. And when they had grown old, a son was born unto them. This was no other than Mahabhisha. And the child was called Santanu because he was born when his father had controlled his passions by ascetic penances. And the best of Kurus, Santanu, knowing that region of indestructible bliss can be acquired by one's deeds alone, became devoted to virtue. When Santanu grew up into a youth, Pratipa addressed him and said, 'Some time ago, O Santanu, a celestial damsel came to me for thy good. If thou meetest that fair-complexioned one in secret and if she solicit thee for children, accept her as thy wife. And, O sinless one, judge not of the propriety or impropriety of her action and ask not who she is, or whose or whence, but accept her as thy wife at my command!'" Vaisampayana continued, 'Pratipa, having thus commanded his son Santanu and installed him on his throne, retired into the woods. And king Santanu endued with great intelligence and equal unto Indra himself in splendour, became addicted to hunting and passed much of his time in the woods. And the best of monarchs always slew deer and buffaloes. And one day, as he was wandering along the bank of the Ganges, he came upon a region frequented by Siddhas and Charanas. And there he saw a lovely maiden of blazing beauty and like unto another Sri herself; of faultless and pearly teeth and decked with celestial ornaments, and attired in garments of fine texture that resembled in splendour the filaments of the lotus. And the monarch, on beholding that damsel, became surprised, and his raptures produced instant horripilation. With steadfast gaze he seemed to be drinking her charms, but repeated draughts failed to quench his thirst. The damsel also beholding the monarch of blazing splendour moving about in great agitation, was moved herself and experienced an affection for him. She gazed and gazed and longed to gaze on him evermore. The monarch then in soft words addressed her and said, 'O slender-waisted one, be thou a goddess or the daughter of a Danava, be thou of the race of the Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou of human origin, O thou of celestial beauty, I solicit thee to be my wife!'"
SECTION XCVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The maiden then, hearing those soft and sweet words of the smiling monarch, and remembering her promise to the Vasus, addressed the king in reply. Of faultless features, the damsel sending a thrill of pleasure into the heart by every word she uttered, said, 'O king, I shall become thy wife and obey thy commands. But, O monarch, thou must not interfere with me in anything I do, be it agreeable or disagreeable. Nor shall thou ever address me unkindly. As long as thou shalt behave kindly I promise to live with thee. But I shall certainly leave thee the moment thou interferest with me or speakest to me an unkind word.' The king answered, 'Be it so.' And thereupon the damsel obtaining that excellent monarch, that foremost one of the Bharata race for her husband, became highly pleased. And king Santanu also, obtaining her for his wife, enjoyed to the full the pleasure of her company. And adhering to his promise, he refrained from asking her anything. And the lord of earth, Santanu, became exceedingly gratified with her conduct, beauty, magnanimity, and attention to his comforts. And the goddess Ganga also, of three courses (celestial, terrestrial, and subterranean) assuming a human form of superior complexion and endued with celestial beauty, lived happily as the wife of Santanu, having as the fruit of her virtuous acts, obtained for her husband, that tiger among kings equal unto Indra himself in splendour. And she gratified the king by her attractiveness and affection, by her wiles and love, by her music and dance, and became herself gratified. And the monarch was so enraptured with his beautiful wife that months, seasons, and years rolled on without his being conscious of them. And the king, while thus enjoying himself with his wife, had eight children born unto him who in beauty were like the very celestials themselves. But, O Bharata, those children, one after another, as soon as they were born, were thrown into the river by Ganga who said, 'This is for thy good.' And the children sank to rise no more. The king, however, could not be pleased with such conduct. But he spoke not a word about it lest his wife should leave him. But when the eighth child was born, and when his wife as before was about to throw it smilingly into the river, the king with a sorrowful countenance and desirous of saving it from destruction, addressed her and said, 'Kill it not! Who art thou and whose? Why dost thou kill thy own children? Murderess of thy sons, the load of thy sins is great!'" His wife, thus addressed, replied, 'O thou desirous of offspring, thou hast already become the first of those that have children. I shall not destroy this child of thine. But according to our agreement, the period of my stay with thee is at an end. I am Ganga, the daughter of Jahnu. I am ever worshipped by the great sages; I have lived with thee so long for accomplishing the purposes of the celestials. The eight illustrious Vasus endued with great energy had, from Vasishtha's curse, to assume human forms. On earth, besides thee, there was none else to deserve the honour of being their begetter. There is no woman also on earth except one like me, a celestial of human form, to become their mother. I assumed a human form to bring them forth. Thou also, having become the father of the eight Vasus, hast acquired many regions of perennial bliss. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I have thus freed them from the curse of the Rishi Apava. Blest be thou; I leave thee, O king! But rear thou this child of rigid vows. That I should live with thee so long was the promise I gave to the Vasus. And let this child be called Gangadatta.'"
SECTION XCIX
(Sambhava Parva continued)
"Santanu asked, 'What was the fault of the Vasus and who was Apava, through whose curse the Vasus had to be born among men? What also hath this child of thine, Gangadatta, done for which he shall have to live among men? Why also were the Vasus, the lords of the three worlds, condemned to be born amongst men? O daughter of Jahnu, tell me all.'
"Vaisampayana continued, 'Thus addressed, the celestial daughter of Jahnu, Ganga, then replied unto the monarch, her husband, that bull amongst men, saying, 'O best of Bharata's race, he who was obtained as son by Varuna was called Vasishtha, the Muni who afterwards came to be known as Apava. He had his asylum on the breast of the king of mountains called Meru. The spot was sacred and abounded with birds and beasts. And there bloomed at all times of the year flowers of every season. And, O best of Bharata's race, that foremost of virtuous men, the son of Varuna, practised his ascetic penances in those woods abounding with sweet roots and water.
"Daksha had a daughter known by the name of Surabhi, who, O bull of Bharata's race, for benefiting the world, brought forth, by her connection with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost of all kine, Nandini, was the cow of plenty (capable of granting every desire). The virtuous son of Varuna obtained Nandini for his Homa rites. And Nandini, dwelling in that hermitage which was adored by Munis, roamed about fearlessly in those sacred and delightful woods.
"One day, O bull of Bharata's race, there came into those woods adored by the gods and celestial Rishis, the Vasus with Prithu at their head. And wandering there with their wives, they enjoyed themselves in those delightful woods and mountains. And as they wandered there, the slender-waisted wife of one of the Vasus, O thou of the prowess of Indra, saw in those woods Nandini, the cow of plenty. And seeing that cow possessing the wealth of all accomplishments, large eyes, full udders, fine tail, beautiful hoofs, and every other auspicious sign, and yielding much milk, she showed the animal to her husband Dyu. O thou of the prowess of the first of elephants, when Dyu was shown that cow, he began to admire her several qualities and addressing his wife, said, 'O black-eyed girl of fair thighs, this excellent cow belongeth to that Rishi whose is this delightful asylum. O slender-waisted one, that mortal who drinketh the sweet milk of this cow remaineth in unchanged youth for ten thousand years.' O best of monarchs, hearing this, the slender-waisted goddess of faultless features then addressed her lord of blazing splendour and said, 'There is on earth a friend of mine, Jitavati by name, possessed of great beauty and youth. She is the daughter of that god among men, the royal sage Usinara, endued with intelligence and devoted to truth. I desire to have this cow, O illustrious one, with her calf for that friend of mine. Therefore, O best of celestials, bring that cow so that my friend drinking of her milk may alone become on earth free from disease and decrepitude. O illustrious and blameless one, it behoveth thee to grant me this desire of mine. There is nothing that would be more agreeable to me.' On hearing these words of his wife, Dyu, moved by the desire of humouring her, stole that cow, aided by his brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed wife, did her bidding, forgetting at the moment the high ascetic merits of the Rishi who owned her. He did not think at the time that he was going to fall by committing the sin of stealing the cow.
"When the son of Varuna returned to his asylum in the evening with fruits he had collected, he beheld not the cow with her calf there. He began to search for them in the woods, but when the great ascetic of superior intelligence found not his cow on search, he saw by his ascetic vision that she had been stolen by the Vasus. His wrath was instantly kindled and he cursed the Vasus, saying, 'Because the Vasus have stolen my cow of sweet milk and handsome tail, therefore, shall they certainly be born on earth!'
"O thou bull of Bharata's race, the illustrious Rishi Apava thus cursed the Vasus in wrath. And having cursed them, the illustrious one set his heart once more on ascetic meditation. And after that Brahmarshi of great power and ascetic wealth had thus in wrath cursed the Vasus, the latter, O king, coming to know of it, speedily came into his asylum. And addressing the Rishi, O bull among kings, they endeavoured to pacify him. But they failed, O tiger among men, to obtain grace from Apava--that Rishi conversant, with all rules of virtue. The virtuous Apava, however, said, 'Ye Vasus, with Dhava and others, ye have been cursed by me. But ye shall be freed from my curse within a year of your birth among men. But he for whose deed ye have been cursed by me he, viz., Dyu, shall for his sinful act, have to dwell on earth for a length of time. I shall not make futile the words I have uttered in wrath. Dyu, though dwelling on Earth, shall not beget children. He shall, however, be virtuous and conversant with the scriptures. He shall be an obedient son to his father, but he shall have to abstain from the pleasure of female companionship.'
"Thus addressing the Vasus, the great Rishi went away. The Vasus then together came to me. And, O king, the begged of me the boon that as soon as they would be born, I should throw them into the water. And, O best of kings, I did as they desired, in order to free them from their earthly life. And O best of kings, from the Rishi's curse, this one only, viz., Dyu, himself, is to live on earth for some time.'
"Vaisampayana continued, 'Having said this, the goddess disappeared then and there. And taking with her the child, she went away to the region she chose. And that child of Santanu was named both Gangeya and Devavrata and excelled his father in all accomplishments.
"Santanu, after the disappearance of his wife, returned to his capital with a sorrowful heart. I shall now recount to thee the many virtues and the great good fortune of the illustrious king Santanu of the Bharata race. Indeed, it is this splendid history that is called the Mahabharata.'"
SECTION C
(Sambhava Parva continued )
"Vaisampayana said, 'The monarch Santanu, the most adored of the gods and royal sages, was known in all the worlds for his wisdom, virtues, and truthfulness (of speech). The qualities of self-control, liberality, forgiveness, intelligence, modesty, patience and superior energy ever dwelt in that bull among men, viz., Santanu, that great being endued with these accomplishments and conversant with both religion and profit, the monarch was at once the protector of the Bharata race and all human beings. His neck was marked with (three) lines, like a conch-shell; his shoulders were broad, and he resembled in prowess an infuriated elephant. It would seem that all the auspicious signs of royalty dwelt in his person, considering that to be their fittest abode. Men, seeing the behaviour of that monarch of great achievements came to know that virtue was ever superior to pleasure and profit. These were the attributes that dwelt in that great being--that bull among men--Santanu. And truly there was never a king like Santanu. All the kings of the earth, beholding him devoted to virtue, bestowed upon that foremost of virtuous men the title of King of kings. And all the kings of the earth during the time of that lord-protector of the Bharata race, were without woe and fear and anxiety of any kind. And they all slept in peace, rising from bed every morning after happy dreams. And owing to that monarch of splendid achievements resembling Indra himself in energy, all the kings of the earth became virtuous and devoted to liberality, religious acts and sacrifices. And when the earth was ruled by Santanu and other monarchs like him, the religious merits of every order increased very greatly. The Kshatriyas served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas. And Santanu residing in Hastinapura, the delightful capital of the Kurus, ruled the whole earth bounded by seas. He was truthful and guileless, and like the king of the celestials himself conversant with the dictates of virtue. And from the combination in him of liberality, religion and asceticism, he acquired a great good fortune. He was free from anger and malice, and was handsome in person like Soma himself. In splendour he was like the Sun and in impetuosity of valour like Vayu. In wrath he was like Yama, and in patience like the Earth. And, O king, while Santanu ruled the earth, no deer, boars, birds, or other animals were needlessly slain. In his dominions the great virtue of kindness to all creatures prevailed, and the king himself, with the soul of mercy, and void of desire and wrath, extended equal protection unto all creatures. Then sacrifices in honour of the gods, the Rishis, and Pitris commenced, and no creature was deprived of life sinfully. And Santanu was the king and father of all--of those that were miserable and those that had no protectors, of birds and beasts, in fact, of every created thing. And during the rule of the best of Kurus--of that king of kings--speech became united with truth, and the minds of men were directed towards liberality and virtue. And Santanu, having enjoyed domestic felicity for six and thirty years, retired into the woods.
"And Santanu's son, the Vasu born of Ganga, named Devavrata resembled Santanu himself in personal beauty, in habits and behaviour, and in learning. And in all branches of knowledge worldly or spiritual his skill was very great. His strength and energy were extraordinary. He became a mighty car-warrior. In fact he was a great king.
"One day, while pursuing along the banks of the Ganges a deer that he had struck with his arrow, king Santanu observed that the river had become shallow. On observing this, that bull among men, viz., Santanu, began to reflect upon this strange phenomenon. He mentally asked why that first of rivers ran out so quickly as before. And while seeking for a cause, the illustrious monarch beheld that a youth of great comeliness, well-built and amiable person, like Indra himself, had, by his keen celestial weapon, checked the flow of the river. And the king, beholding this extraordinary feat of the river Ganga having been checked in her course near where that youth stood, became very much surprised. This youth was no other than Santanu's son himself. But as Santanu had seen his son only once a few moments after his birth, he had not sufficient recollection to identify that infant with the youth before his eyes. The youth, however, seeing his father, knew him at once, but instead of disclosing himself, he clouded the king's perception by his celestial powers of illusion and disappeared in his very sight.
"King Santanu, wondering much at what he saw and imagining the youth to be his own son then addressed Ganga and said, 'Show me that child.' Ganga thus addressed, assuming a beautiful form, and holding the boy decked with ornaments in her right arm, showed him to Santanu. And Santanu did not recognise that beautiful female bedecked with ornaments and attired in fine robes of white, although he had known her before. And Ganga said, 'O tiger among men, that eighth son whom thou hadst some time before begat upon me is this. Know that this excellent child is conversant with all weapons, O monarch, take him now. I have reared him with care. And go home, O tiger among men, taking him with thee. Endued with superior intelligence, he has studied with Vasishtha the entire Vedas with their branches. Skilled in all weapons and a mighty bowman, he is like Indra in battle. And, O Bharata, both the gods and the Asuras look upon him with favour. Whatever branches of knowledge are known to Usanas, this one knoweth completely. And so is he the master of all those Sastras that the son of Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth. And all the weapons known to the powerful and invincible Rama, the son of Jamadagni are known to this thy illustrious son of mighty arms. O king of superior courage, take this thy own heroic child given unto thee by me. He is a mighty bowman and conversant with the interpretation of all treatises on the duties of a king.' Thus commanded by Ganga, Santanu took his child resembling the Sun himself in glory and returned to his capital. And having reached his city that was like unto the celestial capital, that monarch of Puru's line regarded himself greatly fortunate. And having summoned all the Pauravas together, for the protection of his kingdom he installed his son as his heir-apparent. And O bull of Bharata's race, the prince soon gratified by his behaviour his father and the other members of the Paurava race: in fact, all the subjects of the kingdom. And the king of incomparable prowess lived happily with that son of his.
"Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna. And while the king was rambling there, he perceived a sweet scent coming from an unknown direction. And the monarch, impelled by the desire of ascertaining the cause, wandered hither and thither. And in course of his ramble, he beheld a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said, 'Who art thou, and whose daughter? What dost thou do here, O timid one?' She answered, 'Blest be thou! I am the daughter of the chief of the fishermen. At his command, I am engaged for religious merit, in rowing passengers across this river in my boat.' And Santanu, beholding that maiden of celestial form endued with beauty, amiableness, and such fragrance, desired her for his wife. And repairing unto her father, the king solicited his consent to the proposed match. But the chief of the fishermen replied to the monarch, saying, 'O king, as soon as my daughter of superior complexion was born, it was of course, understood that she should be bestowed upon a husband. But listen to the desire I have cherished all along in my heart. O sinless one, thou art truthful: if thou desirest to obtain this maiden as a gift from me, give, me then this pledge. If, indeed, thou givest the pledge, I will of course bestow my daughter upon thee for truly I can never obtain a husband for her equal to thee.'
"Santanu, hearing this, replied, 'When I have heard of the pledge thou askest, I shall then say whether I would be able to grant it. If it is capable of being granted, I shall certainly grant it. Otherwise how shall I grant it.' The fisherman said, 'O king, what I ask of thee is this: the son born of this maiden shall be installed by thee on thy throne and none else shall thou make thy successor.'
"Vaisampayana continued, 'O Bharata, when Santanu heard this, he felt no inclination to grant such a boon, though the fire of desire sorely burnt him within. The king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman's daughter. And having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approaching his afflicted father said, 'All is prosperity with thee; all chiefs obey thee; then how is it that thou grievest thus? Absorbed in thy own thoughts, thou speakest not a word to me in reply. Thou goest not out on horse-back now; thou lookest pale and emaciated, having lost all animation. I wish to know the disease thou sufferest from, so that I may endeavour to apply a remedy.' Thus addressed by his son, Santanu answered, 'Thou sayest truly, O son, that I have become melancholy. I will also tell thee why I am so. O thou of Bharata's line, thou art the only scion of this our large race. Thou art always engaged in sports of arms and achievements of prowess. But, O son, I am always thinking of the instability of human life. If any danger overtake thee, O child of Ganga, the result is that we become sonless. Truly thou alone art to me as a century of sons. I do not, therefore, desire to wed again. I only desire and pray that prosperity may ever attend thee so that our dynasty may be perpetuated. The wise say that he that hath one son hath no son. Sacrifices before fire and the knowledge of the three Vedas yield, it is true, everlasting religious merit, but all these, in point of religious merit, do not, come up to a sixteenth part of the religious merit attainable on the birth of a son. Indeed, in this respect, there is hardly any difference between men and the lower animals. O wise one, I do not entertain a shadow of doubt that one attains to heaven in consequence of his having begotten a son. The Vedas which constitute the root of the Puranas and are regarded as authoritative even by the gods, contain numerous proof of this. O thou of Bharata's race, thou art a hero of excitable temper, who is always engaged in the exercise of arms. It is very probable that thou wilt be slain on the field of battle. If it so happen, what then will be the state of the Bharata dynasty, It is this thought that hath made me so melancholy. I have now told thee fully the causes of my sorrow.'
"Vaisampayana continued, 'Devavrata who was endued with great intelligence, having ascertained all this from the king, reflected within himself for a while. He then went to the old minister devoted to his father's welfare and asked him about the cause of the king's grief. O bull of Bharata's race, when the prince questioned the minister, the latter told him about the boon that was demanded by the chief of the fishermen in respect of his daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya chiefs of venerable age, personally repaired to the chief of the fishermen and begged of him his daughter on behalf of the king. The chief of the fishermen received him with due adorations, and, O thou of Bharata's race, when the prince took his seat in the court of the chief, the latter addressed him and said, 'O bull among the Bharatas, thou art the first of all wielders of weapons and the only son of Santanu. Thy power is great. But I have something to tell thee. If the bride's father was Indra himself, even then he would have to repent of rejecting such an exceedingly honourable and desirable proposal of marriage. The great man of whose seed this celebrated maiden named Satyavati was born, is, indeed, equal to you in virtue. He hath spoken to me on many occasions of the virtues of thy father and told me that, the king alone is worthy of (marrying) Satyavati. Let me tell you that I have even rejected the solicitations of that best of Brahmarshis--the celestial sage Asita--who, too, had often asked for Satyavati's hand in marriage. I have only one word to say on the part of this maiden. In the matter of the proposed marriage there is one great objection founded on the fact of a rival in the person of a co-wife's son. O oppressor of all foes, he hath no security, even if he be an Asura or a Gandharva, who hath a rival in thee. There is this only objection to the proposed marriage, and nothing else. Blest be thou! But this is all I have to say in the matter of the bestowal or otherwise, of Satyavati.'
"Vaisampayana continued, 'O thou of Bharata's race, Devavrata, having heard these words, and moved by the desire of benefiting his father thus answered in the hearing of the assembled chiefs, 'O foremost of truthful men, listen to the vow I utter! The man has not been or will not be born, who will have the courage to take such a vow! I shall accomplish all that thou demandest! The son that may be born of this maiden shall be our king.' Thus addressed, the chief of the fishermen, impelled by desire of sovereignty (for his daughter's son), to achieve the almost impossible, then said, 'O thou of virtuous soul, thou art come hither as full agent on behalf of thy father Santanu of immeasurable glory; be thou also the sole manager on my behalf in the matter of the bestowal of this my daughter. But, O amiable one, there is something else to be said, something else to be reflected upon by thee. O suppressor of foes, those that have daughters, from the very nature of their obligations, must say what I say. O thou that art devoted to truth, the promise thou hast given in the presence of these chiefs for the benefit of Satyavati, hath, indeed, been worthy of thee. O thou of mighty arms, I have not the least doubt of its ever being violated by thee. But I have my doubts in respect of the children thou mayst beget.'
"Vaisampayana continued, 'O king, the son of Ganga, devoted to truth, having ascertained the scruples of the chief of the fishermen, then said, moved thereto by the desire of benefiting his father, 'Chief of fishermen, thou best of men, listen to what I say in the presence of these assembled kings. Ye kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!'
"Vaisampayana continued, 'Upon these words of the son of Ganga, the hair on the fisherman's body stood on end from glee, and he replied, 'I bestow my daughter!' Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).' Bhishma then, to serve his father, addressed the illustrious damsel and said, 'O mother, ascend this chariot, and let us go unto our house.'
"Vaisampayana continued, 'Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Santanu everything as it had happened. And the assembled kings, jointly and individually, applauded his extraordinary act and said, 'He is really Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, 'Death shall never come to thee as long as thou desirest to live. Truly death shall approach thee, O sinless one, having first obtained thy command.'"
SECTION CI
(Sambhava Parva continued)
"Vaisampayana said, 'O monarch, after the nuptials were over, king Santanu established his beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Santanu named Chitrangada. He was endued with great energy and became an eminent man. The lord Santanu of great prowess also begat upon Satyavati another son named Vichitravirya, who became a mighty bowman and who became king after his father. And before that bull among men, viz., Vichitravirya, attained to majority, the wise king Santanu realised the inevitable influence of Time. And after Santanu had ascended to heaven. Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal. And beholding that he could vanquish men, Asuras, and the very gods, his namesake, the powerful king of the Gandharvas, approached him for an encounter. Between that Gandharva and that foremost one of the Kurus, who were both very powerful, there occurred on the field of Kurukshetra a fierce combat which lasted full three years on the banks of the Saraswati. In that terrible encounter characterised by thick showers of weapons and in which the combatants ground each other fiercely, the Gandharva, who had greater prowess or strategic deception, slew the Kuru prince. Having slain Chitrangada--that first of men and oppressor of foes--the Gandharva ascended to heaven. When that tiger among men endued with great prowess was slain, Bhishma, the son of Santanu, performed, O king, all his obsequies. He then installed the boy Vichitravirya of mighty arms, still in his minority, on the throne of the Kurus. And Vichitravirya, placing himself under the command of Bhishma, ruled the ancestral kingdom. And he adored Santanu's son Bhishma who was conversant with all the rules of religion and law; so, indeed, Bhishma also protected him that was so obedient to the dictates of duty.'"
SECTION CII
(Sambhava Parva continued)
"Vaisampayana said, 'O thou of Kuru's race, after Chitrangada was slain, his successor Vichitravirya being a minor, Bhishma ruled the kingdom, placing himself under the command of Satyavati. When he saw that his brother, who was the foremost of intelligent men, attained to majority, Bhishma set his heart upon marrying Vichitravirya. At this time he heard that the three daughters of the king of Kasi, all equal in beauty to the Apsaras themselves, would be married on the same occasion, selecting their husbands at a self-choice ceremony. Then that foremost of car-warriors, that vanquisher of all foes, at the command of his mother, went to the city of Varanasi in a single chariot. There Bhishma, the son of Santanu, saw that innumerable monarchs had come from all directions; and there he also saw those three maidens that would select their own husbands. And when the (assembled) kings were each being mentioned by name, Bhishma chose those maidens (on behalf of his brother). And taking them upon his chariot, Bhishma, that first of smiters in battle, addressed the kings, O monarch, and said in a voice deep as the roar of the clouds, 'The wise have directed that when an accomplished person has been invited, a maiden may be bestowed on him, decked with ornaments and along with many valuable presents. Others again may bestow their daughters by accepting a couple of kine. Some again bestow their daughters by taking a fixed sum, and some take away maidens by force. Some wed with the consent of the maidens, some by drugging them into consent, and some by going unto the maidens' parents and obtaining their sanction. Some again obtain wives as presents for assisting at sacrifices. Of these, the learned always applaud the eighth form of marriage. Kings, however, speak highly of the Swyamvara (the fifth form as above) and themselves wed according to it. But the sages have said that, that wife is dearly to be prized who is taken away by force, after the slaughter of opponents, from amidst the concourse of princes and kings invited to a self-choice ceremony. Therefore, ye monarchs, I bear away these maidens hence by force. Strive ye, to the best of your might, to vanquish me or to be vanquished. Ye monarchs, I stand here resolved to fight!' Kuru prince, endued with great energy, thus addressing the assembled monarchs and the king of Kasi, took upon his car those maidens. And having taken them up, he sped his chariot away, challenging the invited kings to a fight.
"The challenged monarchs then all stood up, slapping their arms and biting their nether lips in wrath. And loud was the din produced, as, in a great hurry, they began to cast off their ornaments and put on their armour. And the motion of their ornaments and armour, O Janamejaya, brilliant as these were, resembled meteoric flashes in the sky. And with brows contracted and eyes red with rage, the monarchs moved in impatience, their armour and ornaments dazzling or waving with their agitated steps. The charioteers soon brought handsome cars with fine horses harnessed thereto. Those splendid warriors then, equipped with all kinds of weapons, rode on those cars, and with uplifted weapons pursued the retreating chief of the Kurus. Then, O Bharata, occurred the terrible encounter between those innumerable monarchs on one side and the Kuru warrior alone on the other. And the assembled monarchs threw at their foe ten thousand arrows at the same time. Bhishma, however speedily checked those numberless arrows before they could come at him by means of a shower of his own arrows as innumerable as the down on the body. Then those kings surrounded him from all sides and rained arrows on him like masses of clouds showering on the mountain-breast. But Bhishma, arresting with his shafts the course of that arrowy downpour, pierced each of the monarchs with three shafts. The latter, in their turn pierced Bhishma, each with five shafts. But, O king, Bhishma checked those by his prowess and pierced each of the contending kings with two shafts. The combat became so fierce with that dense shower of arrows and other missiles that it looked very much like the encounter between the celestials and the Asuras of old, and men of courage who took no part in it were struck with fear even to look at the scene. Bhishma cut off, with his arrows, on the field of battle, bows, and flagstaffs, and coats of mail, and human heads by hundreds and thousands. And such was his terrible prowess and extraordinary lightness of hand, and such the skill with which he protected himself, that the contending car-warriors, though his enemies, began to applaud him loudly. Then that foremost of all wielders of weapons having vanquished in battle all those monarchs, pursued his way towards the capital of the Bharatas, taking those maidens with him.
"It was then, O king, that mighty car-warrior, king Salya of immeasurable prowess, from behind summoned Bhishma, the son of Santanu, to an encounter. And desirous of obtaining the maidens, he came upon Bhishma like a mighty leader of a herd of elephants rushing upon another of his kind, and tearing with his tusks the latter's hips at the sight of a female elephant in heat. And Salya of mighty arms, moved by wrath addressed Bhishma and said, 'Stay, Stay.' Then Bhishma, that tiger among men, that grinder of hostile armies, provoked by these words, flamed up in wrath like a blazing fire. Bow in hand, and brow furrowed into wrinkles, he stayed on his car, in obedience to Kshatriya usage having checked its course in expectation of the enemy. All the monarchs seeing him stop, stood there to become spectators of the coming encounter between him and Salya. The two then began to exhibit their prowess (upon each other) like roaring bulls of great strength at the sight of a cow in rut. Then that foremost of men, king Salya covered Bhishma, the son of Santanu with hundreds and thousands of swift-winged shafts. And those monarchs seeing Salya thus covering Bhishma at the outset with innumerable shafts, wondered much and uttered shouts of applause. Beholding his lightness of hand in combat, the crowd of regal spectators became very glad and applauded Salya greatly. That subjugator of hostile towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became very angry and said, 'Stay, Stay'. In wrath, he commanded his charioteer, saying, 'Lead thou my car to where Salya is, so that I may slay him instantly as Garuda slays a serpent.' Then the Kuru chief fixed the Varuna weapon on his bow-string, and with it afflicted the four steeds of king Salya. And, O tiger among kings, the Kuru chief, then, warding off with his weapons those of his foe, slew Salya's charioteer. Then that first of men, Bhishma, the son of Santanu, fighting for the sake of those damsels, slew with the Aindra weapon the noble steeds of his adversary. He then vanquished that best of monarchs but left him with his life. O bull of Bharata's race, Salya, after his defeat, returned to his kingdom and continued to rule it virtuously. And O conqueror of hostile towns, the other kings also, who had come to witness, the self-choice ceremony returned to their own kingdoms.
"That foremost of smiters, viz., Bhishma, after defeating those monarchs, set out with those damsels, for Hastinapura whence the virtuous Kuru prince Vichitravirya ruled the earth like that best of monarchs, viz., his father Santanu. And, O king, passing through many forests, rivers, hills, and woods abounding with trees, he arrived (at the capital) in no time. Of immeasurable prowess in battle, the son of the ocean-going Ganga, having slain numberless foes in battle without a scratch on his own person, brought the daughters of the king of Kasi unto the Kurus as tenderly if they were his daughters-in-law, or younger sisters, or daughters. And Bhishma of mighty arms, impelled by the desire of benefiting his brother, having by his prowess brought them thus, then offered those maidens possessing every accomplishment unto Vichitravirya. Conversant with the dictates of virtue, the son of Santanu, having achieved such an extraordinary feat according to (kingly) custom, then began to make preparations for his brother's wedding. And when everything about the wedding had been settled by Bhishma in consultation with Satyavati, the eldest daughter of the king of Kasi, with a soft smile, told him these words, 'At heart I had chosen the king of Saubha for my husband. He had, in his heart, accepted me for his wife. This was also approved by my father. At the self-choice ceremony also I would have chosen him as my lord. Thou art conversant with all the dictates of virtue, knowing all this, do as thou likest.' Thus addressed by that maiden in the presence of the Brahmanas, the heroic Bhishma began to reflect as to what should be done. As he was conversant with the rules of virtue, he consulted with the Brahmanas who had mastered the Vedas, and permitted Amba, the eldest daughter of the ruler of Kasi to do as she liked. But he bestowed with due rites the two other daughters, Ambika and Ambalika on his younger brother Vichitravirya. And though Vichitravirya was virtuous and abstemious, yet, proud of youth and beauty, he soon became lustful after his marriage. And both Ambika and Ambalika were of tall stature, and of the complexion of molten gold. And their heads were covered with black curly hair, and their finger-nails were high and red; their hips were fat and round, and their breasts full and deep. And endued with every auspicious mark, the amiable young ladies considered themselves to be wedded to a husband who was every way worthy of themselves, and extremely loved and respected Vichitravirya. And Vichitravirya also, endued with the prowess of the celestials and the beauty of the twin Aswins, could steal the heart of any beautiful woman. And the prince passed seven years uninterruptedly in the company of his wives. He was attacked while yet in the prime of youth, with phthisis. Friends and relatives in consultation with one another tried to effect a cure. But in spite of all efforts, the Kuru prince died, setting like the evening sun. The virtuous Bhishma then became plunged into anxiety and grief, and in consultation with Satyavati caused the obsequial rites of the deceased to be performed by learned priests and the several of the Kuru race.'"
SECTION CIII
(Sambhava Parva continued)
"Vaisampayana said, 'The unfortunate Satyavati then became plunged in grief on account of her son. And after performing with her daughters-in-law the funeral rites of the deceased, consoled, as best she could, her weeping daughters-in-law and Bhishma, that foremost of all wielders of weapons. And turning her eyes to religion, and to the paternal and maternal lines (of the Kurus), she addressed Bhishma and said 'The funeral cake, the achievements, and the perpetuation of the line of the virtuous and celebrated Santanu of Kuru's race, all now depend on thee. As the attainment of heaven is inseparable from good deeds, as long life is inseparable from truth and faith, so is virtue inseparable from thee. O virtuous one, thou art well-acquainted, in detail and in the abstract, with the dictates of virtue, with various Srutis, and with all the branches of the Vedas; know very well that thou art equal unto Sukra and Angiras as regards firmness in virtue, knowledge of the particular customs of families, and readiness of inventions under difficulties. Therefore, O foremost of virtuous men, relying on thee greatly, I shall appoint thee in a certain matter. Hearing me, it behoveth thee to do my bidding. O bull among men, my son and thy brother, endued with energy and dear unto thee, hath gone childless to heaven while still a boy. These wives of thy brother, the amiable daughters of the ruler of Kasi, possessing beauty and youth, have become desirous of children. Therefore, O thou of mighty arms, at my command, raise offspring on them for the perpetuation of our line. It behoveth thee to guard virtue against loss. Install thyself on the throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Plunge not thy ancestors into hell.'
"Vaisampayana continued, 'Thus addressed by his mother and friends and relatives, that oppressor of foes, the virtuous Bhishma, gave this reply conformable to the dictates of virtue, 'O mother, what thou sayest is certainly sanctioned by virtue. But thou knowest what my vow is in the matter of begetting children. Thou knowest also all that transpired in connection with thy dower. O Satyavati, I repeat the pledge I once gave, viz., I would renounce three worlds, the empire of heaven, anything that may be greater than that, but truth I would never renounce. The earth may renounce its scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, air may renounce its attribute of touch, the sun may renounce his glory, fire, its heat, the moon, his cooling rays, space, its capacity of generating sound, the slayer of Vritra, his prowess, the god of justice, his impartiality; but I cannot renounce truth.' Thus addressed by her son endued with wealth of energy, Satyavati said unto Bhishma, 'O thou whose prowess is truth, I know of thy firmness in truth. Thou canst, if so minded, create, by the help of thy energy, three worlds other than those that exist. I know what thy vow was on my account. But considering this emergency, bear thou the burden of the duty that one oweth to his ancestors. O punisher of foes, act in such a way that the lineal link may not be broken and our friends and relatives may not grieve.' Thus urged by the miserable and weeping Satyavati speaking such words inconsistent with virtue from grief at the loss of her son, Bhishma addressed her again and said, 'O Queen, turn not thy eyes away from virtue. O, destroy us not. Breach of truth by a Kshatriya is never applauded in our treatises on religion. I shall soon tell thee, O Queen, what the established Kshatriya usage is to which recourse may be had to prevent Santanu's line becoming extinct on earth. Hearing me, reflect on what should be done in consultation with learned priests and those that are acquainted with practices allowable in times of emergency and distress, forgetting not at the same time what the ordinary course of social conduct is.'"
SECTION CIV
(Sambhava Parva continued)
"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger at the death of his father, slew with his battle axe the king of the Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the Haihaya king), achieved a most difficult feat in the world. Not content with this, he set out on his chariot for the conquest of the world, and taking up his bow he cast around his mighty weapons to exterminate the Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his swift arrows annihilated the Kshatriya tribe one and twenty times.
"And when the earth was thus deprived of Kshatriyas by the great Rishi, the Kshatriya ladies all over the land had offspring raised by Brahmanas skilled in the Vedas. It has been said in the Vedas that the sons so raised belongeth to him that had married the mother. And the Kshatriya ladies went in unto the Brahamanas not lustfully but from motives of virtue. Indeed, it was thus that the Kshatriya race was revived.
"In this connection there is another old history that I will recite to you. There was in olden days a wise Rishi of the name of Utathya. He had a wife of the name Mamata whom he dearly loved. One day Utathya's younger brother Vrihaspati, the priest of the celestials, endued with great energy, approached Mamata. The latter, however, told her husband's younger brother--that foremost of eloquent men--that she had conceived from her connection with his elder brother and that, therefore, he should not then seek for the consummation of his wishes. She continued, 'O illustrious Vrihaspati, the child that I have conceived hath studied in his mother's womb the Vedas with the six Angas, Semen tuum frustra perdi non potest. How can then this womb of mine afford room for two children at a time? Therefore, it behoveth thee not to seek for the consummation of thy desire at such a time. Thus addressed by her, Vrihaspati, though possessed of great wisdom, succeeded not in suppressing his desire. Quum auten jam cum illa coiturus esset, the child in the womb then addressed him and said, 'O father, cease from thy attempt. There is no space here for two. O illustrious one, the room is small. I have occupied it first. Semen tuum perdi non potest. It behoveth thee not to afflict me.' But Vrihaspati without listening to what that child in the womb said, sought the embraces of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni qui in venture erat punctum temporis quo humor vitalis jam emissum iret providens, viam per quam semen intrare posset pedibus obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the illustrious Vrihaspati, beholding this, became indignant, and reproached Utathya's child and cursed him, saying, 'Because thou hast spoken to me in the way thou hast at a time of pleasure that is sought after by all creatures, perpetual darkness shall overtake thee.' And from this curse of the illustrious Vrishaspati Utathya's child who was equal unto Vrihaspati in energy, was born blind and came to be called Dirghatamas (enveloped in perpetual darkness). And the wise Dirghatamas, possessed of a knowledge of the Vedas, though born blind, succeeded yet by virtue of his learning, in obtaining for a wife a young and handsome Brahmana maiden of the name of Pradweshi. And having married her, the illustrious Dirghatamas, for the expansion of Utathya's race, begat upon her several children with Gautama as their eldest. These children, however, were all given to covetousness and folly. The virtuous and illustrious Dirghatamas possessing complete mastery over the Vedas, soon after learnt from Surabhi's son the practices of their order and fearlessly betook himself to those practices, regarding them with reverence. (For shame is the creature of sin and can never be where there is purity of intention). Then those best of Munis that dwelt in the same asylum, beholding him transgress the limits of propriety became indignant, seeing sin where sin was not. And they said, 'O, this man, transgresseth the limit of propriety. No longer doth he deserve a place amongst us. Therefore, shall we all cast this sinful wretch off.' And they said many other things regarding the Muni Dirghatamas. And his wife, too, having obtained children, became indignant with him.
"The husband then addressing his wife Pradweshi, said, 'Why is it that thou also hast been dissatisfied with me?' His wife answered, 'The husband is called the Bhartri because he supporteth the wife. He is called Pati because he protecteth her. But thou art neither, to me! O thou of great ascetic merit, on the other hand, thou hast been blind from birth, it is I who have supported thee and thy children. I shall not do so in future.'
"Hearing these words of his wife, the Rishi became indignant and said unto her and her children, 'Take me unto the Kshatriyas and thou shalt then be rich.' His wife replied (by saying), 'I desire not wealth that may be procured by thee, for that can never bring me happiness. O best of Brahmanas, do as thou likest. I shall not be able to maintain thee as before.' At these words of his wife, Dirghatamas said, 'I lay down from this day as a rule that every woman shall have to adhere to one husband for her life. Be the husband dead or alive, it shall not be lawful for a woman to have connection with another. And she who may have such connection shall certainly be regarded as fallen. A woman without husband shall always be liable to be sinful. And even if she be wealthy she shall not be able to enjoy that wealth truly. Calumny and evil report shall ever dog her.' Hearing these words of her husband Pradweshi became very angry, and commanded her sons, saying, 'Throw him into the waters of Ganga!' And at the command of their mother, the wicked Gautama and his brothers, those slaves of covetousness and folly, exclaiming, 'Indeed, why should we support this old man?--'tied the Muni to a raft and committing him to the mercy of the stream returned home without compunction. The blind old man drifting along the stream on that raft, passed through the territories of many kings. One day a king named Vali conversant with every duty went to the Ganges to perform his ablutions. And as the monarch was thus engaged, the raft to which the Rishi was tied, approached him. And as it came, the king took the old man. The virtuous Vali, ever devoted to truth, then learning who the man was that was thus saved by him, chose him for raising up offspring. And Vali said, 'O illustrious one, it behoveth thee to raise upon my wife a few sons that shall be virtuous and wise.' Thus addressed, the Rishi endued with great energy, expressed his willingness. Thereupon king Vali sent his wife Sudeshna unto him. But the queen knowing that the latter was blind and old went not unto him, she sent unto him her nurse. And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven children of whom Kakshivat was the eldest. And beholding those eleven sons with Kakshivat as the eldest, who had studied all the Vedas and who like Rishis were utterers of Brahma and were possessed of great power, king Vali one day asked the Rishi saying, 'Are these children mine?' The Rishi replied, 'No, they are mine. Kakshivat and others have been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna, seeing me blind and old, insulted me by not coming herself but sending unto me, instead, her nurse.' The king then pacified that best of Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching her person said to her, 'Thou shalt have five children named Anga, Vanga, Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in glory. And after their names as many countries shall be known on earth. It is after their names that their dominions have come to be called Anga, Vanga, Kalinga, Pundra and Suhma.'
"It was thus that the line of Vali was perpetuated, in days of old, by a great Rishi. And it was thus also that many mighty bowmen and great car-warriors wedded to virtue, sprung in the Kshatriya race from the seed of Brahmanas. Hearing this, O mother, do as thou likest, as regards the matter in hand.'"
SECTION CV
(Sambhava Parva continued)
"Bhishma, continued, 'Listen, O mother, to me as I indicate the means by which the Bharata line may be perpetuated. Let an accomplished Brahmana be invited by an offer of wealth, and let him raise offspring upon the wives of Vichitravirya.'
"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty arms, what thou sayest is true. From my confidence in thee I shall now indicate the means of perpetuating our line. Thou shall not be able to reject it, being conversant, as thou art, with the practices permitted in seasons of distress. In our race, thou art Virtue, and thou art Truth, and thou art, too, our sole refuge. Therefore hearing what I say truly, do what may be proper.
"My father was a virtuous man. For virtue's sake he had kept a (ferry) boat. One day, in the prime of my youth, I went to ply that boat. It so happened that the great and wise Rishi Parasara, that foremost of all virtuous men, came, and betook himself to my boat for crossing the Yamuna. As I was rowing him across the river, the Rishi became excited with desire and began to address me in soft words. The fear of my father was uppermost in my mind. But the terror of the Rishi's curse at last prevailed. And having obtained from him a precious boon, I could not refuse his solicitations. The Rishi by his energy brought me under his complete control, and gratified his desire then and there, having first enveloped the region in a thick fog. Before this there was a revolting fishy odour in my body; but the Rishi dispelled it and gave me my present fragrance. The Rishi also told me that by bringing forth his child in an island of the river, I would still continue (to be) a virgin. And the child of Parasara so born of me in my maidenhood hath become a great Rishi endued with large ascetic powers and known by the name of Dwaipayana (the island-born). That illustrious Rishi having by his ascetic power divided the Vedas into four parts hath come to be called on earth by the name of Vyasa (the divider or arranger), and for his dark colour, Krishna (the dark). Truthful in speech, free from passion, a mighty ascetic who hath burnt all his sins, he went away with his father immediately after his birth. Appointed by me and thee also, that Rishi of incomparable splendour will certainly beget good children upon the wives of thy brother. He told me when he went away, 'Mother, think of me when thou art in difficulty.' I will now call him up, if thou, O Bhishma of mighty arms so desirest. If thou art willing, O Bhishma, I am sure that great ascetic will beget children upon Vichitravirya's field.'
"Vaisampayana continued, 'Mention being made of the great Rishi, Bhishma with joined palms said, 'That man is truly intelligent who fixes his eyes judiciously on virtue, profit, and pleasure, and who after reflecting with patience, acteth in such a way that virtue may lead to future virtue, profit to future profit and pleasure to future pleasure. Therefore, that which hath been said by thee and which, besides being beneficial to us, is consistent with virtue, is certainly the best advice and hath my full approval.' And when Bhishma had said this, O thou of Kuru's race, Kali (Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then engaged in interpreting the Vedas, learning that he was being called up by his mother, came instantly unto her without anybody's knowing it. Satayavati then duly greeted her son and embraced him with arms, bathing him in her tears, for the daughter of the fisherman wept bitterly at the sight of her son after so long a time. And her first son, the great Vyasa, beholding her weeping, washed her with cool water, and bowing unto her, said, 'I have come, O mother, to fulfil thy wishes. Therefore, O virtuous one, command me without delay. I shall accomplish thy desire.' The family priest of the Bharatas then worshipped the great Rishi duly, and the latter accepted the offerings of worship, uttering the usual mantras. And gratified with the worship he received, he took his seat. Satyavati, beholding him seated at his ease, after the usual inquiries, addressed him and said, 'O learned one, sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother, hath as much power over them as the father. As thou art, indeed, my eldest son according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest son. And as Bhishma is Vichitravirya's brother on the father's side, so art thou his brother on the same mother's side. I do not know what you may think, but this is what, O son, I think. This Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichitravirya, for the perpetuation of our dynasty, for the sake of this Bhishma's request and my command, for kindness to all creatures, for the protection of the people and from the liberality of thy heart, O sinless one, it behoveth thee to do what I say. Thy younger brother hath left two widows like unto the daughters of the celestials themselves, endued with youth and great beauty. For the sake of virtue and religion, they have become desirous of offspring. Thou art the fittest person to be appointed. Therefore beget upon them children worthy of our race and for the continuance of our line.'
"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is both in respect of this life and the other. O thou of great wisdom, thy affections also are set on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, this practice that is conformable to the true and eternal religion is known to me, I shall give unto my brother children that shall be like unto Mitra and Varuna. Let the ladies then duly observe for one full year the vow I indicate. They shall then be purified. No women shall ever approach me without having observed a rigid vow.'
"Satyavati then said, 'O sinless one, it must be as thou sayest. Take such steps that the ladies may conceive immediately. In a kingdom where there is no king, the people perish from want of protection; sacrifices and other holy acts are suspended; the clouds send no showers; and the gods disappear. How can a kingdom be protected that hath no king? Therefore, see thou that the ladies conceive. Bhishma will watch over the children as long as they are in their mother's wombs.
"Vyasa replied, 'If I am to give unto my brother children so unseasonably, then let the ladies bear my ugliness. That in itself shall, in their case, be the austerest of penances. If the princess of Kosala can bear my strong odour, my ugly and grim visage, my attire and body, she shall then conceive an excellent child.'"
"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of great energy addressed her and said, 'Let the princess of Kosala clad in clean attire and checked with ornaments wait for me in her bed-chamber.' Saying this, the Rishi disappeared, Satyavati then went to her daughter-in-law and seeing her in private spoke to her these words of beneficial and virtuous import, 'O princess of Kosala, listen to what I say. It is consistent with virtue. The dynasty of the Bharatas hath become extinct from my misfortune. Beholding my affliction and the extinction of his paternal line, the wise Bhishma, impelled also by the desire of perpetuating our race, hath made me a suggestion, which suggestion, however, for its accomplishment is dependent on thee. Accomplish it, O daughter, and restore the lost line of the Bharatas. O thou of fair hips, bring thou forth a child equal in splendour unto the chief of the celestials. He shall bear the onerous burden of this our hereditary kingdom.'
"Satyavati having succeeded with great difficulty in procuring the assent of her virtuous daughter-in-law to her proposal which was not inconsistent with virtue, then fed Brahmanas and Rishis and numberless guests who arrived on die occasion.'"
SECTION CVI
(Sambhava Parva continued)
"Vaisampayana said, 'Soon after the monthly season of the princess of Kosala had been over, Satyavati, purifying her daughter-in-law with a bath, led her into the sleeping apartment. There seating her upon a luxurious bed, she addressed her, saying, 'O Princess of Kosala, thy husband hath an elder brother who shall this day enter thy womb as thy child. Wait for him tonight without dropping off to sleep.' Hearing these words of her mother-in-law, the amiable princess, as she lay on her bed, began to think of Bhishma and the other elders of the Kuru race. Then the Rishi of truthful speech, who had given his promise in respect of Amvika (the eldest of the princesses) in the first instance, entered her chamber while the lamp was burning. The princess, seeing his dark visage, his matted locks of copper hue, blazing eyes, his grim beard, closed her eyes in fear. The Rishi, from desire of accomplishing his mother's wishes, however knew her. But the latter, struck with fear, opened not her eyes even once to look at him. And when Vyasa came out, he was met by his mother, who asked him, 'Shall the princess have an accomplished son?' Hearing her, he replied, 'The son of the princess she will bring forth shall be equal in might unto ten thousand elephants. He will be an illustrious royal sage, possessed of great learning and intelligence and energy. The high-souled one shall have in his time a century of sons. But from the fault of his mother he shall be blind 'At these words of her son, Satyavati said, 'O thou of ascetic wealth, how can one that is blind become a monarch worthy of the Kurus? How can one that is blind become the protector of his relatives and family, and the glory of his father's race? It behoveth thee to give another king unto the Kurus.' Saying, 'So be it,' Vyasa went away. And the first princess of Kosala in due time brought forth a blind son.
"Soon after Satyavati, O chastiser of foes, summoned Vyasa, after having secured the assent of her daughter-in-law. Vyasa came according to his promise, and approached, as before, the second wife of his brother. And Ambalika beholding the Rishi, became pale with fear And, O Bharata, beholding her so afflicted and pale with fear, Vyasa addressed her and said, 'Because thou hast been pale with fear at the sight of my grim visage, therefore, thy child shall be pale in complexion. O thou of handsome face, the name also thy child shall bear will be Pandu (the pale).' 'Saying this, the illustrious and best of Rishis came out of her chamber. And as he came out, he was met by his mother who asked him about the would-be-child. The Rishi told her that the child would be of pale complexion and known by the name of Pandu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply, 'So be it.' Ambalika, then, when her time came, brought forth a son of pale complexion. Blazing with beauty the child was endued with all auspicious marks. Indeed, it was this child who afterwards became the father of those mighty archers, the Pandavas.
"Some time after, when the oldest of Vichitravirya's widows again had her monthly season, she was solicited by Satyavati to approach Vyasa once again. Possessed of beauty like a daughter of a celestial, the princess refused to do her mother-in-law's bidding, remembering the grim visage and strong odour of the Rishi. She, however, sent unto him, a maid of hers, endued with the beauty of an Apsara and decked with her own ornaments. And when the Vyasa arrived, the maid rose up and saluted him. And she waited upon him respectfully and took her seat near him when asked. And, O king, the great Rishi of rigid vows, was well-pleased with her, and when he rose to go away, he addressed her and said, 'Amiable one, thou shalt no longer be a slave. Thy child also shall be greatly fortunate and virtuous, and the foremost of all intelligent men on earth!' And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards known by the name of Vidura. He was thus the brother of Dhritarashtra and the illustrious Pandu. And Vidura was free from desire and passion and was conversant with the rules of government, and was the god of justice born on earth under the curse of the illustrious Rishi Mandavya. And Krishna-Dwaipayana, when he met his mother as before, informed her as to how he had been deceived by the seniormost of the princesses and how he had begotten a son upon a Sudra woman. And having spoken thus unto his mother the Rishi disappeared from her sight.
"Thus were born, in the field of Vichitravirya, even of Dwaipayana those sons of the splendour of celestial children, those propagators of the Kuru race.'"
SECTION CVII
(Sambhava Parva continued)
"Janamejaya said, 'What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?'
"Vaisampayana said, 'There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying, 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying, 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'"
SECTION CVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth, 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. fixed on the stake. And the king said, 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.' Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the king took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya (Mandavya with the stake within). And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said, 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.'
"The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked, 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said, 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures shall not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being. Thou shall, therefore, O god of justice, have to be born among men even in the Sudra order. And from this day I establish this limit in respect of the consequence of acts that an act shall not be sinful when committed by one below the age of fourteen. But when committed by one above that age, it shall be regarded as sin.'
"Vaisampayana continued, 'Cursed for this fault by that illustrious Rishi, the god of justice had his birth as Vidura in the Sudra order. And Vidura was well-versed in the doctrines of morality and also politics and worldly profit. And he was entirely free from covetousness and wrath. Possessed of great foresight and undisturbed tranquillity of mind, Vidura was ever devoted to the welfare of the Kurus.'"
SECTION CIX
(Sambhava Parva continued)
"Vaisampayana said, 'Upon the birth of those three children, Kurujangala, Kurukshetra, and the Kurus grew in prosperity. The earth began to yield abundant harvest, and the crops also were of good flavour. And the clouds began to pour rain in season and trees became full of fruits and flowers. And the draught cattle were all happy and the birds and other animals rejoiced exceedingly. And the flowers became fragrant and the fruits became sweet; the cities and towns became filled with merchants, artisans, traders and artists of every description. And the people became brave, learned, honest and happy. And there were no robbers then, nor anybody who was sinful. And it seemed that the golden age had come upon every part of the kingdom. And the people devoted to virtuous acts, sacrifices and truth, and regarding one another with love and affection grew in prosperity. And free from pride, wrath and covetousness, they rejoiced in perfectly innocent sports. And the capital of the Kurus, full as the ocean, was a second Amaravati, teeming with hundreds of palaces and mansions, and possessing gates and arches dark as the clouds. And men in great cheerfulness sported constantly on rivers, lakes and tanks, and in fine groves and charming woods. And the southern Kurus, in their virtuous rivalry with their northern kinsmen, walked about in the company of Siddhas and Charanas and Rishis. And all over that delightful country whose prosperity was thus increased by the Kurus, there were no misers and no widowed women. And the wells and lakes were ever full; the groves abounded with trees, and the houses and abodes of Brahmanas were full of wealth and the whole kingdom was full of festivities. And, O king, virtuously ruled by Bhishma, the kingdom was adorned with hundreds of sacrificial stakes. And the wheel of virtue having been set in motion by Bhishma, and the country became so contented that the subjects of other kingdoms, quitting their homes, came to dwell there and increase its population. And the citizens and the people were filled with hope, upon seeing the youthful acts of their illustrious princes. And, O king, in the house of the Kuru chiefs as also of the principal citizens, 'give', 'eat' were the only words constantly heard. And Dhritarashtra and Pandu and Vidura of great intelligence were from their birth brought up by Bhishma, as if they were his own sons. And the children, having passed through the usual rites of their order, devoted themselves to vows and study. And they grew up into fine young men skilled in the Vedas and all athletic sports. And they became well-skilled in the practice of bow, in horsemanship, in encounters with mace, sword and shield, in the management of elephants in battle, and in the science of morality. Well-read in history and the Puranas and various branches of learning, and acquainted with the truths of the Vedas and their branches they acquired knowledge, which was versatile and deep. And Pandu, possessed of great prowess, excelled all men in archery while Dhritarashtra excelled all in personal strength, while in the three worlds there was no one equal to Vidura in devotion to virtue and in the knowledge of the dictates of morality. And beholding the restoration of the extinct line of Santanu, the saying became current in all countries that among mothers of heroes, the daughters of the king of Kasi were the first; that among countries Kurujangala was the first; that among virtuous men, Vidura was the first; that among cities Hastinapura was the first. Pandu became king, for Dhritarashtra, owing to the blindness, and Vidura, for his birth by a Sudra woman, did not obtain the kingdom. One day Bhishma, the foremost of those acquainted with the duties of a statesman and dictates of morality, properly addressing Vidura conversant with the truth of religion and virtue, said as follows."
SECTION CX
(Sambhava Parva continued)
"Bhishma said, 'This our celebrated race, resplendent with every virtue and accomplishment, hath all along sovereignty over all other monarchs on earth. Its glory maintained and itself perpetuated by many virtuous and illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and Satyavati and myself have raised you (three) up, in order that it may not be extinct. It behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It hath been heard by me that there are three maidens worthy of being allied to our race. One is the daughter of (Surasena of) the Yadava race; the other is the daughter of Suvala; and the third is the princess of Madra. O son, all these maidens are of course of blue blood. Possessed of beauty and pure blood, they are eminently fit for an alliance with our family. O thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our father and thou art our mother, too. Thou art our respected spiritual instructor. Therefore, do thou what may be best for us in thy eyes.'
"Vaisampayana continued, 'Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra and the chaste Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra. And Gandhari was received with great respect and the nuptials were celebrated with great pomp under Bhishma's directions. And the heroic Sakuni, after having bestowed his sister along with many valuable robes, and having received Bhishma's adorations, returned to his own city. And, O thou of Bharata's race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good conduct; and as she was chaste, she never referred even by words to men other than her husband or such superiors.'"
SECTION CXI
(Sambhava Parva continued)
"Vaisampayana continued, 'There was amongst the Yadavas a chief named Sura. He was the father of Vasudeva. And he had a daughter called Pritha, who was unrivalled for beauty on earth. And, O thou of Bharata's race, Sura, always truthful in speech, gave from friendship this his firstborn daughter unto his childless cousin and friend, the illustrious Kuntibhoja--the son of his paternal aunt--pursuant to a former promise. And Pritha in the house of her adoptive father was engaged in looking after the duties of hospitality to Brahmanas and other guests. Once she gratified by her attentions the terrible Brahmana of rigid vows, who was known by the name of Durvasa and was well-acquainted with the hidden truths of morality. Gratified with her respectful attentions, the sage, anticipating by his spiritual power the future (season of) distress (consequent upon the curse to be pronounced upon Pandu for his unrighteous act of slaying a deer while serving its mate) imparted to her a formula of invocation for summoning any of the celestials she liked to give her children. And the Rishi said, 'Those celestials that thou shall summon by this Mantra shall certainly approach thee and give thee children.' 'Thus addressed by the Brahmana, the amiable Kunti (Pritha) became curious, and in her maidenhood summoned the god Arka (Sun). And as soon as he pronounced the Mantra, she beheld that effulgent deity--that beholder of everything in the world--approaching her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswat (Sun) approaching her, said, 'Here I am, O black-eyed girl! Tell me what I am to do for thee.'
"Hearing this, Kunti said, 'O slayer of foes, a certain Brahamana gave me this formula of invocation as a boon, and, O lord, I have summoned thee only to test its efficacy. For this offence I bow to thee. A woman, whatever be her offence, always deserveth pardon.' Surya (Sun) replied, 'I know that Durvasa hath granted this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile; it must bear fruit. Thou hast summoned me, and if it be for nothing, it shall certainly be regarded as thy transgression.'
"Vaisampayana continued, 'Vivaswat thus spoke unto her many things with a view to allay her fears, but, O Bharata, the amiable maiden, from modesty and fear of her relatives, consented not to grant his request. And, O bull of Bharata's race, Arka addressed her again and said, 'O princess, for my sake, it shall not be sinful for thee to grant my wish.' Thus speaking unto the daughter of Kuntibhoja, the illustrious Tapana--the illuminator of the universe--gratified his wish. And of this connection there was immediately born a son known all over the world as Karna accountred with natural armour and with face brightened by ear-rings. And the heroic Karna was the first of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha her maidenhood and ascended to heaven. And the princess of the Vrishni race beholding with sorrow that son born of her, reflected intently upon what was then the best for her to do. And from fear of her relatives she resolved to conceal that evidence of her folly. And she cast her offspring endued with great physical strength into the water. Then the well-known husband of Radha, of the Suta caste, took up the child thus cast into the water, and he and his wife brought him up as their own son. And Radha and her husband bestowed on him the name of Vasusena (born with wealth) because he was born with a natural armour and ear-rings. And endued as he was born with great strength, as he grew up, he became skilled in all weapons. Possessed of great energy, he used to adore the sun until his back was heated by his rays (i.e., from dawn to midday), and during the hours of worship, there was nothing on earth that the heroic and intelligent Vasusena would not give unto the Brahmanas. And Indra desirous of benefiting his own son Phalguni (Arjuna), assuming the form of a Brahmana, approached Vasusena on one occasion and begged of him his natural armour. Thus asked Karna took off his natural armour, and joining his hands in reverence gave it unto Indra in the guise of a Brahmana. And the chief of the celestials accepted the gift and was exceedingly gratified with Karna's liberality. He therefore, gave unto him a fine dart, saying, 'That one (and one only) among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas, whom thou desirest to conquer, shall be certainly slain with this dart.'
"The son of Surya was before this known by the name of Vasusena. But since he cut off his natural armour, he came to be called Karna (the cutter or peeler of his own cover).'"
SECTION CXII
(Sambhava Parva continued)
"Vaisampayana said. 'The large-eyed daughter of Kuntibhoja, Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of faultless features, beholding Pandu--that best of men--in that assembly, became very much agitated. And advancing with modesty, all the while quivering with emotion, she placed the nuptial garland about Pandu's neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their respective kingdoms on elephants, horses and cars, as they had come. Then, O king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince blessed with great good fortune and the daughter of Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were over, presented his son-in-law with much wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners and pennons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And after arriving at his own palace, he established his queen therein.'"
SECTION CXIII
(Sambhava Parva continued)
"Vaisampayana continued, 'Some time after, Bhishma the intelligent son of Santanu set his heart upon getting Pandu married to a second wife. Accompanied by an army composed of four kinds of force, and also by aged councillors and Brahmanas and great Rishis, he went to the capital of the king of Madra. And that bull of the Valhikas--the king of Madra--hearing that Bhishma had arrived, went out to receive him. And having received him with respect, he got him to enter his palace. Arriving there, the king of Madra offered unto Bhishma a white carpet for a seat; water to wash his feet with, and usual oblation of various ingredients indicative of respect. And when he was seated at ease, the king asked him about the reason of his visit. Then Bhishma--the supporter of the dignity of the Kurus--addressed the king of Madra and said, 'O oppressor of all foes, know that I have come for the hand of a maiden. It hath been heard by us that thou hast a sister named Madri celebrated for her beauty and endued with every virtue; I would chose her for Pandu. Thou art, O king, in every respect worthy of an alliance with us, and we also are worthy of thee. Reflecting upon all this, O king of Madra, accept us duly.' The ruler of Madra, thus addressed by Bhishma, replied, 'To my mind, there is none else than one of thy family with whom I can enter into an alliance. But there is a custom in our family observed by our ancestors, which, be it good or bad, I am incapable of transgressing. It is well-known, and therefore is known to thee as well, I doubt not. Therefore, it is not proper for thee to say to me,--Bestow thy sister. The custom to which I allude is our family custom. With us that is a virtue and worthy of observance. It is for this only, O slayer of foes, I cannot give thee any assurance in the matter of thy request.' On hearing this, Bhishma answered the king of Madra, saying, 'O king, this, no doubt,' is a virtue. The self-create himself hath said it. Thy ancestors were observant of custom. There is no fault to find with it. It is also well-known, O Salya, that this custom in respect of family dignity hath the approval of the wise and the good.' Saying this Bhishma of great energy, gave unto Salya much gold both coined and uncoined, and precious stones of various colours by thousands, and elephants and horses and cars, and much cloth and many ornaments, and gems and pearls and corals. And Salya accepting with a cheerful heart those precious gifts then gave away his sister decked in ornaments unto that bull of the Kuru race. Then the wise Bhishma, the son of the oceangoing Ganga, rejoiced at the issue of his mission, took Madri with him, and returned to the Kuru capital named after the elephant.
"Then selecting on auspicious day and moment as indicated by the wise for the ceremony, King Pandu was duly united with Madri. And after the nuptials were over, the Kuru king established his beautiful bride in handsome apartments. And, O king of kings, that best of monarchs then gave himself up to enjoyment in the company of his two wives as best he liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capital for the conquest of the world. And after reverentially saluting and bowing to Bhishma and the other elders of the Kuru race, and with adieus to Dhritarashtra and others of the family, and obtaining their leave, he set out on his grand campaign, accompanied by a large force of elephants, horses, and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men--that spreader of the fame of the Kurus--first subjugated the robber tribes of asarna. He next turned his army composed of innumerable elephants, cavalry, infantry, and charioteers, with standards of various colours against Dhirga--the ruler of the kingdom of Maghadha who was proud of his strength, and offended against numerous monarchs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draught animals without number. He then marched into Mithila and subjugated the Videhas. And then, O bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the strength and prowess of his arms spread the fame of the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire whose far-reaching flames were represented by his arrows and splendour by his weapons, began to consume all kings that came in contact with him. These with their forces, vanquished by Pandu at the head of his army, were made the vassals of the Kurus. And all kings of the world, thus vanquished by him, regarded him as the one single hero on earth even as the celestials regard Indra in heaven. And the kings of earth with joined palms bowed to him and waited on him with presents of various kinds of gems and wealth, precious stones and pearls and corals, and much gold and silver, and first-class kine and handsome horses and fine cars and elephants, and asses and camels and buffaloes, and goats and sheep, and blankets and beautiful hides, and cloths woven out of furs. And the king of Hastinapura accepting those offerings retraced his steps towards his capital, to the great delight of his subjects. And the citizens and others filled with joy, and kings and ministers, all began to say, 'O, the fame of the achievements of Santanu, that tiger among kings, and of the wise Bharata, which were about to die, hath been revived by Pandu. They who robbed before the Kurus of both territory and wealth have been subjugated by Pandu--the tiger of Hastinapura--and made to pay tribute.' And all the citizens with Bhishma at their head went out to receive the victorious king. They had not proceeded far when they saw the attendants of the king laden with much wealth, and the train of various conveyances laden with all kinds of wealth, and of elephants, horses, cars, kine, camels and other animals, was so long that they saw not its end. Then Pandu, beholding Bhishma, who was a father to him, worshipped his feet and saluted the citizens and others as each deserved. And Bhishma, too, embracing Pandu as his son who had returned victorious after grinding many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into the hearts of his people with a flourish of trumpets and conchs and kettle-drums, entered his capital.'"
SECTION CXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Pandu, then, at the command of Dhritarashtra, offered the wealth he had acquired by the prowess of his arms to Bhishma, their grand-mother Satyavati and their mothers. And he sent portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhishma and the Kosala princes were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero Dhritarashtra performed five great sacrifices that were equal unto a hundred great horse-sacrifices, at all of which the offerings to Brahmanas were by hundreds and thousands.
"A little while after, O bull of Bharata's race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. And the dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them.
"And at the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment.
"Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhishma married her to Vidura of great wisdom. And Vidura begot upon her many children like unto himself in accomplishments.'"
SECTION CXV
(Sambhava Parva continued)
"Vaisampayana said, 'Meanwhile, O Janamejaya, Dhritarashtra begat upon Gandhari a hundred sons, and upon a Vaisya wife another besides those hundred. And Pandu had, by his two wives Kunti and Madri, five sons who were great charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line.'
"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth those hundred sons and in how many years? What were also the periods of life allotted to each? How did Dhritarashtra also beget another son in a Vaisya wife? How did Dhritarashtra behave towards his loving obedient, and virtuous wife Gandhari? How were also begotten the five sons of Pandu, those mighty charioteers, even though Pandu himself laboured under the curse of the great Rishi (he slew)? Tell me all this in detail, for my thirst for hearing everything relating to my own ancestor hath not been slaked.'
"Vaisampayana said, 'One day Gandhari entertained with respectful attention the great Dwaipayana who came to her abode, exhausted with hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave her the boon she asked for, viz., that she should have a century of sons each equal unto her lord in strength and accomplishments. Some time after Gandhari conceived and she bore the burden in her womb for two long years without being delivered. And she was greatly afflicted at this. It was then that she heard that Kunti had brought forth a son whose splendour was like unto the morning sun. Impatient of the period of gestation which had prolonged so long, and deprived of reason by grief, she struck her womb with great violence without the knowledge of her husband. And thereupon came out of her womb, after two years' growth, a hard mass of flesh like unto an iron ball. When she was about to throw it away, Dwaipayana, learning everything by his spiritual powers, promptly came there, and that first of ascetics beholding that ball of flesh, addressed the daughter of Suvala thus, 'What hast thou done?' Gandhari, without endeavouring to disguise her feelings, addressed the Rishi and said, 'Having heard that Kunti had brought forth a son like unto Surya in splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me the boon that I should have a hundred sons, but here is only a ball of flesh for those hundred sons!' Vyasa then said, 'Daughter of Suvala, it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let a hundred pots full of clarified butter be brought instantly, and let them be placed at a concealed spot. In the meantime, let cool water be sprinkled over this ball of flesh.'
"Vaisampayana continued, 'That ball of flesh then, sprinkled over with water, became, in time, divided into a hundred and one parts, each about the size of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot and were watched with care. The illustrious Vyasa then said unto the daughter of Suvala that she should open the covers of the pots after full two years. And having said this and made these arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism.
"Then in time, king Duryodhana was born from among those pieces of the ball of flesh that had been deposited in those pots. According to the order of birth, king Yudhishthira was the oldest. The news of Duryodhana's birth was carried to Bhishma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhima of mighty arms and great prowess.
"As soon as Duryodhana was born, he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhritarashtra in great fear, summoning Bhishma and Vidura and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, 'The oldest of those princes, Yudhishthira, is the perpetuator of our line. By virtue of his birth he hath acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king? Tell me truly what is lawful and right under these circumstances.' As soon as these words were spoken, O Bharata, jackals and other carnivorous animals began to howl ominously And marking those frightful omens all around, the assembled Brahmanas and the wise Vidura replied, 'O king, O bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evident that he shall be the exterminator of thy race. The prosperity of all dependeth on his abandonment. Calamity there must be in keeping him. O king, if thou abandonest him, there remain yet thy nine and ninety sons. If thou desirest the good of thy race, abandon him, O Bharata! O king, do good to the world and thy own race by casting off this one child of thine. It hath been said that an individual should be cast off for the sake of the family; that a family should be cast off for the sake of a village; that a village may be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul.' When Vidura and those Brahmanas had stated so, king Dhritarashtra out of affection for his son had not the heart to follow that advice. Then, O king, within a month, were born a full hundred sons unto Dhritarashtra and a daughter also in excess of this hundred. And during the time when Gandhari was in a state of advanced pregnancy, there was a maid servant of the Vaisya class who used to attend on Dhritarashtra. During that year, O king, was begotten upon her by the illustrious Dhritarashtra a son endued with great intelligence who was afterwards named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya woman, he came to be called Karna.
"Thus were born unto the wise Dhritarashtra a hundred sons who were all heroes and mighty chariot-fighters, and a daughter over and above the hundred, and another son Yuyutsu of great energy and prowess begotten upon a Vaisya woman.'"
SECTION CXVI
(Sambhava Parva continued)
"Janamejaya said, 'O sinless one, thou hast narrated to me from the beginning all about the birth of Dhritarashtra's hundred sons owing to the boon granted by the Rishi. But thou hast not told me as yet any particulars about the birth of the daughter. Thou hast merely said that over and above the hundred sons, there was another son named Yuyutsu begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of immeasurable energy said unto the daughter of the king of Gandhara that she would become the mother of a hundred sons. Illustrious one, how is that thou sayest Gandhari had a daughter over and above her hundred sons? If the ball of flesh was distributed by the great Rishi only into a hundred parts, and if Gandhari did not conceive on any other occasion, how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been great."
"Vaisampayana said, 'O descendant of the Pandavas, thy question is just, and I will tell thee how it happened. The illustrious and great Rishi himself, by sprinkling water over that ball of flesh, began to divide it into parts. And as it was being divided into parts, the nurse began to take them up and put them one by one into those pots filled with clarified butter. While this process was going on, the beautiful and chaste Gandhari of rigid vows, realising the affection that one feeleth for a daughter, began to think within herself, 'There is no doubt that I shall have a hundred sons, the Muni having said so. It can never be otherwise. But I should be very happy if a daughter were born of me over and above these hundred sons and junior to them all. My husband then may attain to those worlds that the possession of a daughter's sons conferreth. Then again, the affection the women feel for their sons-in-law is great. If, therefore, I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter's sons, I may feel supremely blest. If I have ever practised ascetic austerities, if I have ever given anything in charity, if I have ever performed the homa (through Brahamanas), if I have ever gratified my superiors by respectful attentions, then (as the fruit of those acts) let a daughter be born unto me.' All this while that illustrious and best of Rishis, Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a full hundred of the parts, he said unto the daughter of Suvala, 'Here are thy hundred sons. I did not speak aught unto thee that was false. Here, however, is one part in excess of the hundred, intended for giving thee a daughter's son. This part shall develop into an amiable and fortunate daughter, as thou hast desired' Then that great ascetic brought another pot full of clarified butter, and put the part intended for a daughter into it.
"Thus have I, O Bharata, narrated unto thee all about the birth of Duhsala. Tell me, O sinless one, what more I am now to narrate.'"
SECTION CXVII
(Sambhava Parva continued)
"Janamejaya said, 'Please recite the names of Dhritarashtra's sons according to the order of their birth.'
"Vaisampayana said, 'Their names, O king, according to the order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by Dhritarashtra after proper examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).'
SECTION CXVIII
(Sambhava Parva continued)
"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything about) the extraordinary birth among men, of the sons of Dhritarashtra in consequence of the Rishi's grace. Thou hast also said what their names are, according to the order of their birth. O Brahmana, I have heard all these from thee. But tell me now all about the Pandavas. While reciting the incarnations on earth of the celestial, the Asuras, and the beings of other classes, thou saidst that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portion of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements beginning from the moment of their birth. O Vaisampayana, recite thou their achievements.'
"Vaisampayana said, 'O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.
"The deer then addressed Pandu and said, 'O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou art born, O Bharata, in a race that hath ever been virtuous. How is it, therefore, that even thou, suffering thyself to be overpowered by passion and wrath losest thy reason?' Hearing this, Pandu replied, 'O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance. Animals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. Thou hast been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.'
"The deer then said, 'O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.'
"Pandu replied, 'It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost thou reprove me?'
"The deer then said, 'O, king, I did not blame thee for thy having killed a deer, or for the injury thou hast done to me. But, instead of acting so cruelly, thou shouldst have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee. O king of the Kurus, as thou art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath scarcely been worthy of thee. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as thou art, it behoveth thee not to do such an act as leadeth to hell. O best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast thou done, O best of men, in killing me who have given thee no offence? I am, O king, a Muni who liveth on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou hast killed me, O king, for which I will curse thee certainly. As thou hast been cruel unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine, in that very state shalt thou have to go to the world of the spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead. Thou hast brought me grief when I was happy. So shall grief come to thee when thou art in happiness.'
"Vaisampayana continued, 'Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight.'"
SECTION CXIX
(Sambhava Parva continued)
"Vaisampayana said, 'After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, 'The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust. In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I am of such a being, with my wicked heart wedded to vice, I am yet leading a wandering life in the woods in the chase of the deer. Oh, the very gods have forsaken me! I shall seek salvation now. The great impediments to salvation are the desire to beget children, and other concerns of the world. I shall now adopt the Brahmacharya mode of life and follow in the imperishable wake of my father. I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aversion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to influence of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek benedictions or bows. I shall be at peace with all, and shall not accept gifts. I shall not mock anybody, nor shall I knit my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomotion or otherwise, viz., oviparous and viviparous creatures and worms and vegetables. But on the contrary, preserve an equality of behaviour towards all, as if they were, my own children. Once a day shall I beg of five or ten families at the most, and if I do not succeed in obtaining alms, I shall then go without food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally. I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness, that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of religion and profit and also those that lead to the gratification of the senses. Freed from all sins and snares of the world, I shall be like the wind subject to none. Following the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting children, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespected in the world that man who from covetousness casteth on others a begging look, certainly behaveth like a dog. (Destitute as I am of the power of procreation, I should not certainly, from desire of offspring, solicit others to give me children).'
"Vaisampayana continued, 'The king, having thus wept in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, 'Let the princess of Kosala (my mother), Vidura, the king with our friends, the venerable Satyavati, Bhishma, the priests of our family, illustrious Soma-drinking Brahmanas of rigid vows and all elderly citizens depending on us be informed, after being prepared for it, that Pandu hath retired into the woods to lead a life of asceticism.' Hearing these words of their lord who had set his heart on a life of asceticism in the woods, both Kunti and Madri addressed him in these proper words, 'O bull of Bharata's race, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest penances along with us, thy wedded wives--in which for the salvation of thy body (freedom from re-birth), thou mayest obtain heaven. We also, in the company of our lord, and for his benefit, controlling our passions and bidding adieu to all luxuries, shall subject ourselves to the severest austerities. O king, O thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.'
Pandu replied, 'If, indeed, this your resolve springeth from virtue, then with you both I shall follow the imperishable path of my fathers. Abandoning the luxuries of cities and towns, clad in barks of trees, and living on fruits and roots, I shall wander in deep woods, practising the severest penances. Bathing morning and evening, I shall perform the homa. I shall reduce my body by eating very sparingly and shall wear rags and skins and knotted locks on my head. Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by severe ascetic penances, I shall live in solitude and I shall give myself up to contemplation; I shall eat fruit, ripe or green, that I may find. I shall offer oblations to the Pitris (manes) and the gods with speech, water and the fruits of the wilderness. I shall not see, far less harm, any of the denizens of the woods, or any of my relatives, or any of the residents of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vanaprastha scriptures, always searching for severer ones that they may contain.'
"Vaisampayana continued, 'The Kuru king, having said this unto his wives, gave away to Brahmanas the big jewel in his diadem, his necklace of precious gold, his bracelets, his large ear-rings, his valuable robes and all the ornaments of his wives. Then summoning his attendants, he commended them, saying, 'Return ye to Hastinapura and proclaim unto all that Pandu with his wives hath gone into the woods, foregoing wealth, desire, happiness, and even sexual appetite.' Then those followers and attendants, hearing these and other soft words of the king, set up a loud wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down their cheeks they left the monarch and returned to Hastinapura with speed carrying that wealth with them (that was to be distributed in charity). Then Dhritarashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes.
"Meanwhile, the Kuru prince Pandu (after sending away his attendants) accompanied by his two wives and eating fruits and roots went to the mountains of Nagasata. He next went to Chaitraratha, and then crossed the Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king, sometimes on level ground and sometimes on mountain slopes. He then journeyed on to the lake of Indradyumna, whence crossing the mountains of Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and there continued to practise ascetic austerities.'"
SECTION CXX
(Sambhava Parva continued)
"Vaisampayana said, 'Pandu, possessed of great energy, then devoted himself to asceticism. Within a short time he became the favourite of the whole body of the Siddhas and Charanas residing there. And, O Bharata, devoted to the service of his spiritual masters, free from vanity, with mind under complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. And, O bull of Bharata's race, having acquired after a long time great ascetic merit coupled with complete singleness, Pandu became even like a Brahmarshi (though he was a Kshatriya by birth).
"On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahman were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, saying, 'Ye first of eloquent men, where shall we go?' The Rishis answered, 'There will be a great gathering today, in the abode of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the Self-create we shall go there today.'
"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in the northerly direction from the mountain of hundred peaks, those ascetics addressed him saying, 'In our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music, the gardens of Kuvera laid out on even and uneven grounds, banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the downpour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winged creatures cannot cross them. The only thing that can go there is air, and the only beings, Siddhas and great Rishis. How shall these princesses ascend those heights of the king of mountains? Unaccustomed to pain, shall they not droop in affliction? Therefore, come not with us, O bull of Bharata's race!'
"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there is no admittance into heaven. I am sonless! I In affliction I speak' unto you! I am afflicted because I have not been able to discharge the debt I owe to my ancestors. It is certain that with the dissolution of this my body my ancestors perish! Men are born on this earth with four debts, viz. those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them that neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices, the Rishis, by study, meditation, and asceticism, the (deceased) ancestors, by begetting children and offering the funeral cake, and, lastly other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! Ye ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors. The best of men are born in this world to beget children for discharging that debt. I would ask you, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi?'
"The Rishis said, 'O king of virtuous soul, there is progeny in store for thee, that is sinless and blest with good fortune and like unto the gods. We behold it all with our prophetic eyes. Therefore, O tiger among men, accomplish by your own acts that which destiny pointeth at. Men of intelligence, acting with deliberation, always obtain good fruits; it behoveth thee, therefore, O king, to exert thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.'
"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, 'Strive thou to raise offspring at this time of distress. The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. O thou of sweet smiles, knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. O timid one, wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one's own self upon his wedded wife; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one's wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband's death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother's son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu hath said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, O Kunti, being destitute myself of the power of procreation, I command thee to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame's example at my command, and speedily raise offspring out of the seed of some Brahmana of high ascetic merit.'"
SECTION CXXI
(Sambhava Parva continued)
"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord, king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt, in righteousness, beget upon me children endued with great energy. Then I shall ascend to heaven with thee; O prince of Kuru's race, receive me in thy embrace for begetting children. I shall not certainly, even in imagination, accept any other man except thee in my embraces. What other man is there in this world superior to thee? O virtuous one, listen to this Pauranic narrative that hath been, O thou of large eyes, heard by me, and that I shall presently narrate.
"There was, in ancient times, a king in the race of Puru, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. And thereupon Vyushitaswa began to shine above all men like the Sun appearing in double splendour after the season of frost is over. And the powerful Vyushitaswa, who was endued with the strength of ten elephants very soon performed the horse-sacrifice, overthrowing, O best of monarchs, all the kings of the East, the North, the West and the South, and exacted tributes from them all. There is an anecdote, O best of the Kurus, that is sung by all reciters of the Puranas, in connection with that first of all men, the illustrious Vyushitaswa.--Having conquered the whole Earth up to the coast of the sea, Vyushitaswa protected every class of his subjects as a father does his own begotten sons.--Performing many great sacrifices he gave away much wealth to the Brahmanas. After collecting unlimited jewels and precious stones he made arrangements for performing still greater ones. And he performed also the Agnishtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth. And it hath been heard by us that the couple loved each other deeply. King Vyushitaswa was seldom separated from his wife. Sexual excess, however, brought on an attack of phthisis and the king died within a few days, sinking like the Sun in his glory. Then Bhadra, his beautiful queen, was plunged into woe, and as she was sonless, O tiger among men, she wept in great affliction. Listen to me, O king, as I narrate to you all that Bhadra said with bitter tears trickling down her cheeks. 'O virtuous one', she said, 'Women serve no purpose when their husbands are dead. She who liveth after her husband is dead, draggeth on a miserable existence that can hardly be called life. O bull of the Kshatriya order, death is a blessing to women without husbands. I wish to follow the way thou hast gone. Be kind and take me with thee. In thy absence, I am unable to bear life even for a moment. Be kind to me, O king and take me hence pretty soon. O tiger among men, I shall follow thee over the even and uneven ground. Thou hast gone away, O lord, never to return. I shall follow thee, O king, as thy own shadow. O tiger among men, I will obey thee (as thy slave) and will ever do what is agreeable to thee and what is for thy good. O thou of eyes like lotus-petals, without thee, from this day, mental agonies will overwhelm me and eat into my heart. A wretch that I am, some loving couple had doubtless been separated by me in a former life, for which, in this life, I am made to suffer the pangs of separation from thee. O king, that wretched woman who liveth even for a moment separated from her lord, liveth in woe and suffereth the pangs of hell even here. Some loving couple had doubtless been separated by me in a former life, for which sinful act I am suffering this torture arising from my separation from thee. O king, from this day I will lay myself down on a bed of Kusa grass and abstain from every luxury, hoping to behold thee once more. O tiger among men, show thyself to me. O king, O lord, command once more thy wretched and bitterly weeping wife plunged in woe.'
"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept over the death of her lord. And the weeping Bhadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words, "Rise up, O Bhadra, and leave this place. O thou of sweet smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou down with me on thy own bed, after the catamenial bath, on the night of the eighth or the fourteenth day of the moon.' Thus addressed by the incorporeal voice, the chaste Bhadra did, as she was directed, for obtaining offspring. And, O bull of the Bharatas, the corpse of her husband begat upon her seven children viz., three Salwas and four Madras. O bull of the Bharatas, do thou also beget offspring upon me, like the illustrious Vyushitaswa, by the exercise of that ascetic power which thou possessest.'"
SECTION CXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu, well-acquainted with all rules of morality, replied in these words of virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa of old did even as thou hast said. Indeed he was equal unto the celestials themselves. But I shall now tell thee about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality. O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. O thou of taper thighs, the practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, hath the sanction of antiquity. The present practice, however (of women's being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and why.
"It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit. O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu's father a Brahmana came and catching Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, 'Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, O son; men in this matter, as regards their respective orders, act as kine.' The Rishi's son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by the Rishi became guilty of slaying the embryo. And, men, too, viol ting a chaste and loving wife who hath from her maidenhood observed the vow of purity, became guilty of the same sin. The woman also who, being commanded by her husband to raise offspring, refuses to do his bidding, becometh equally sinful.
"Thus, O timid one, was the existing usage established of old by Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper thighs, it hath also been heard by us that Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha. And on going in unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of lotus-eyes, thou knowest, O timid girl, how we ourselves, for the perpetuation of the Kuru race, were begotten by Krishna-Dwaipayana. O faultless one, beholding all these precedents it behoveth thee to do my bidding, which is not inconsistent with virtue, O princess, who is devoted to her husband, it hath also been said by those acquainted with the rules of morality that a wife, when her monthly season cometh, must ever seek her husband, though at other times she deserveth liberty. The wise have declared this to be the ancient practice. But, be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, O thou of faultless features, I, who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by thee. O amiable one, joining my palms furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate thee. O thou of lair looks, it behoveth thee to raise offspring, at my command, through some Brahmana possessed of high ascetic merit. For then, owing to thee, O thou of fair hips, I may go the way that is reserved for those that are blessed with children.'
"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of hostile cities, the handsome Kunti, ever attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, 'In my girlhood, O lord, I was in my father's house engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling into my presence any one of the celestials I liked. And the Rishi, addressing me, said, 'Anyone among the celestials whom thou callest by this shall, O girl, approach thee and be obedient to thy will, whether he liketh it or not. And, O princess, thou shall also have offspring through his grace.' O Bharata, that Brahmana told me this when I lived in my father's house. The words uttered by the Brahmana can never be false. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that we may have good children. O foremost of all truthful men, tell me which of the celestials I shall summon. Know that, as regards this matter, I await your commands.'
"Hearing this, Pandu replied, 'O handsome one, strive duly this very day to gratify our wishes. Fortunate one, summon thou the god of justice. He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us with sin. The world also, O beautiful princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the help of thy solicitations and incantations.'
"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed by her lord, said, 'So be it.' And bowing down to him and reverently circumambulating his person, she resolved to do his bidding.'"
SECTION CXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give thee?' And Kunti too smiling in her turn, replied, 'Thou must even give me offspring.' Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought his excellent child, who lived to acquire a great fame, at the eighth Muhurta called Abhijit, of the hour of noon of that very auspicious day of the seventh month (Kartika), viz., the fifth of the lighted fortnight, when the star Jyeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (from the skies) said, 'This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. And this first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.'
"Pandu, having obtained that virtuous son, again addressed his wife and said. 'The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for an offspring of superior strength. Thus commanded by her lord, Kunti then invoked Vayu. And the mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me what is in thy heart" Smiling in modesty, she said to him, 'Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of every body.' The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, 'This child shall be the foremost of all endued with strength.' I must tell you, O Bharata, of another wonderful event that occurred alter the birth of Vrikodara (Bhima). While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother's lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. And beholding this, Pandu wondered much. And it so happened that that very day on which Vrikodara was born, was also, O best of Bharatas, the birthday of Duryodhana who afterwards became the ruler of the whole earth.'
"After the birth of Vrikodara, Pandu again began to think, 'How am I to obtain a very superior son who shall achieve world-wide fame? Every, thing in the world dependeth on destiny and exertion. But destiny can never be successful except by timely exertion. We have heard it said that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gratifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he giveth me must be superior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities, with heart, deed and speech.'
"After this, the Kuru king Pandu, taking counsel with the great Rishis commanded Kunti to observe an auspicious vow for one full year, while he himself commenced, O Bharata, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials.
"It was after a long time that Indra (gratified with such devotion) approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine and all honest men. The son I shall give thee will be the smiter of the wicked and the delight of friends and relatives. Foremost of all men, he will be an irresistible slayer of all foes.' Thus addressed by Vasava (the king of the celestials), the virtuous king of the Kuru race, well-recollecting those words, said unto Kunti, 'O fortunate one, thy vow hath become successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of superhuman achievements and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible in battles, and of great achievements, he will also be extremely handsome. O thou of fair hips and sweet smiles, the lord of the celestials hath become gracious to thee. Invoking him, bring thou forth a child who will be the very home of all Kshatriya virtues.'
"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy. Subjugating the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain the prosperity of the Kurus. (Surfeited with libations at the sacrifice of king Swetaketu), Agni will derive great gratification from the fat of all creatures dwelling in the Khandava woods (to be burnt down) by the might of this one's arms. This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Sankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pasupata. This thy son of mighty arms will also slay, at the command of Indra, those Daityas called the Nivatakavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fortunes of his race.'
'Kunti heard these extraordinary words, while lying in the room. And hearing those words uttered so loudly, the ascetics dwelling on the mountain of a hundred peaks, and the celestials with Indra sitting in their cars, became exceedingly glad. The sounds of the (invisible) drum filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials assembled together, began to offer their respectful adorations to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Vibhatsu (Arjuna). All around, the great Rishis began to utter propitiatory formulas. And Tumvuru accompanied by the Gandharvas began to sing in charming notes. And Bhimasena and Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu, Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with wonderful melody of voice,--these celestial Gandharvas, O king, all went there. Many illustrious Apsaras also of large eyes, decked with every ornament came there to dance and sing. And Anuchana and Anavadya, Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing girls of heaven,--came there and sang in chorus. And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful snakes possessed of high ascetic merit also came there. And Tarkshya, Arishtanemi, Garuda, Asitadvaja,--these and many other Nagas, came there, so also Aruna and Aruni of Vinata's race also came there. And only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.
"The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, 'The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?'"
SECTION CXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'After the birth of Kunti's sons and also of the hundred sons of Dhritarashtra the daughter of the king of the Madras privately addressed Pandu, saying, 'O slayer of foes, I have no complaint even if thou beest unpropitious to me. I have, O sinless one, also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station. I do not grieve, O thou of Kuru's race, that Gandhari hath obtained a hundred sons. This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone. If the daughter of Kuntibhoja should so provide that I should have offspring, she would then be really doing me a great favour and benefiting thee likewise. She being my rival, I feel a delicacy in soliciting any favour of her. If thou beest, O king, propitiously disposed to me, then ask her to grant my desire.'
"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in my own mind, but I have hitherto hesitated to tell thee anything, not knowing how thou wouldst receive it. Now that I know what your wishes are, I shall certainly strive after that end. I think that, asked by me, Kunti will not refuse.'
"Vaisampayana continued, 'After this, Pandu addressed Kunti in private, saying, 'O Kunti, grant me some more offspring for the expansion of my race and for the benefit of the world. O blessed one, provide thou that I myself, my ancestors, and thine also, may always have the funeral cake offered to us. O, do what is beneficial to me, and grant me and the world what, indeed, is the best of benefits. O, do what, indeed, may be difficult for thee, moved by the desire of achieving undying fame. Behold, Indra, even though he hath obtained the sovereignty of the celestials, doth yet, for fame alone, perform sacrifices. O handsome one, Brahmanas, well-acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence. So also all royal sages and Brahmanas possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft (by granting her the means of obtaining offspring), and achieve thou imperishable fame by making her a mother of children.'
"Thus addressed by her lord, Kunti readily yielded, and said unto Madri, 'Think thou, without loss of time, of some celestial, and thou shall certainly obtain from him a child like unto him.' Reflecting for a few moments. Madri thought of the twin Aswins, who coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. And as soon as they were born, an incorporeal voice said, 'In energy and beauty these twins shall transcend even the twin Aswins themselves.' Indeed possessed of great energy and beauty, they illumined the whole region.
"O king, after all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. The eldest of Kunti's children was called Yudhishthira, the second Bhimasena, and the third Arjuna, and of Madri's sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years. And king Pandu, beholding his children of celestial beauty and of super-abundant energy, great strength and prowess, and of largeness of soul, rejoiced exceedingly. And the children became great favourites of the Rishis, as also of their wives, dwelling on the mountain of a hundred peaks.
"Some time after, Pandu again requested Kunti on behalf of Madri. Addressed, O king, by her lord in private, Kunti replied, 'Having given her the formula of invocation only once, she hath, O king, managed to obtain two sons. Have I not been thus deceived by her, I fear, O king, that she will soon surpass me in the number of her children. This, indeed, is the way of all wicked women. Fool that I was, I did not know that by invoking the twin gods I could obtain at one birth twin children. I beseech thee, O king, do not command me any further. Let this be the boon granted (by thee) to me.'
"Thus, O king, were born unto Pandu five sons who were begotten by celestials and were endued with great strength, and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. And beholding them and their virtues growing with years, the great Rishis dwelling on that snowcapped sacred mountain were filled with wonder. And the five Pandavas and the hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up rapidly like a cluster of lotuses in a lake.'"
SECTION CXXV
(Sambhava Parva continued)
"Vaisampayana said, "Beholding his five handsome sons growing up before him in that great forest on the charming mountain slope, Pandu felt the last might of his arms revive once more. One day in the season of spring which maddens every creature the king accompanied by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms. He beheld all around Palasas and Tilakas and Mangoes and Champakas and Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and Kuruvakas with swarms of maddened bees sweetly humming about. And there were flowers of blossoming Parijatas with the Kokilas pouring forth their melodies from under every twig echoing with the sweet hums of the black bees. And he beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there were also many fine pools of water overgrown with hundreds of fragrant lotuses. Beholding all these, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amidst such scenery, Pandu was alone with his wife Madri in semi-transparent attire. And beholding the youthful Madri thus attired, the king's desire flamed up like a forest-fire. And ill-able to suppress his desire thus kindled at the sight of his wife of eyes like lotus-petals, he was completely overpowered. The king then seized her against her will, but Madri trembling in fear resisted him to the best of her might. Consumed by desire, he forgot everything about his misfortune. And, O thou of Kuru's race unrestrained by the fear of (the Rishi's) curse and impelled by fate, the monarch, overpowered by passion, forcibly sought the embraces of Madri, as if he wished to put an end to his own life. His reason, thus beguiled by the great Destroyer himself by intoxicating his senses, was itself lost with his life. And the Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of Time, while united in intercourse with his wife.
"Then Madri, clasping the body of her senseless lord, began to weep aloud. And Kunti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the king lay in that state. Then, O king, Madri addressing Kunti in a piteous voice, said, 'Come hither alone, O Kunti, and let the children stay there.' Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to me!' And beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, 'Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi's curse, approach thee with enkindled desire? O Madri, this foremost of men should have been protected by thee. Why didst thou tempt him into solitude? Always melancholy at the thought of the Rishi's curse, how came he to be merry with thee in solitude? O princess of Valhika, more fortunate than myself, thou art really to be envied, for thou hast seen the face of our lord suffused with gladness and joy.'
"Madri then replied, saying, 'Revered sister, with tears in my eyes, I resisted the king, but he could not control himself, bent on, as it were making the Rishi's curse true.'
"Kunti then said, 'I am the older of his wedded wives; the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved. I must follow our lord to the region of the dead. Rise up, O Madri, and yield me his body. Rear thou these children.' Madri replied, saying, 'I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite hath not been appeased. Thou art my older sister, O let me have thy sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Will not sin touch me on that account? But, thou, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, hath gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not thy sanction to this which is agreeable to me. Thou wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!'
"Vaisampayana continued, 'Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.'"
SECTION CXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the death of Pandu, consulted with one another, and said, 'The virtuous and renowned king Pandu, abandoning both sovereignty, and kingdom came hither for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He hath hence ascended to heaven, leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, and his wife.'
"Vaisampayana continued, 'Then those godlike Rishis of magnanimous hearts, and crowned with ascetic success, summoning one another, resolved to go to Hastinapura with Pandu's children ahead, desiring to place them in the hands of Bhishma and Dhritarashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. And though unused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Having arrived at Kurujangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the message in a trice to the court. And the citizens of Hastinapura, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. And it was soon after sunrise that they began to come out in numbers with their wives and children to behold those ascetics. Seated in all kinds of cars and conveyances by thousands, vast numbers of Kshatriyas with their wives, and Brahmanas with theirs came out. And the concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was very peaceful, for every heart then was inclined to piety. And there also came out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal sage (Dhritarashtra) endued with the vision of knowledge and Vidura himself and the venerable Satyavati and the illustrious princess of Kosala and Gandhari accompanied by the other ladies of the royal household. And the hundred sons of Dhritarashtra, decked with various ornaments, also came out.
"The Kauravas, then, accompanied by their priest, saluted the Rishis by lowering their heads, and took their seats before them. The citizens also saluting the ascetics and bowing down unto them with touching the ground, took their seats there. Then Bhishma, setting that vast concourse perfectly still, duly worshipped, O king, those ascetics by offering them water to wash their feet with and the customary Arghya. And having done this, he spoke unto them about the sovereignty and the kingdom. Then the oldest of the ascetics with matted locks on head and loins covered with animal skin, stood up, and with the concurrence of the other Rishis, spoke as follows, 'You all know that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of a hundred peaks. He adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son--the foremost of all mighty men--called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins. Leading in righteousness the life of a Vanaprastha in the woods, illustrious Pandu hath thus revived the almost extinct line of his grandfather. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give you great pleasure. Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu departed hence seventeen days ago. His wife Madri, beholding him placed in the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, hath gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of) their bodies. Here also are their children--these oppressors of foes--with their mother. Let these be now received with due honours. After the completion of the first rites in honour of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual Sraddha (sapindakarana) performed with a view to installing him formally among the Pitris.'
"Vaisampayana continued, 'The ascetics with Guhyakas, having said this unto the Kurus, instantly disappeared in the very sight of the people. And beholding the Rishis and the Siddhas thus vanish in their sight like vapoury forms appearing and disappearing in the skies, the citizens filled with wonder returned to their homes.'"
SECTION CXXVII
(Sambhava Parva continued)
"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate the funeral ceremonies of that lion among kings viz., Pandu, and of Madri also, in right royal style. For the good of their souls, distribute cattle, cloths, gems and diverse kinds of wealth, every one receiving as much as he asketh for. Make arrangements also for Kunti's performing the last rites of Madri in such a style as pleaseth her. And let Madri's body be so carefully wrapped up that neither the Sun nor Vayu (god of wind) may behold it. Lament not for the sinless Pandu. He was a worthy king and hath left behind him five heroic sons equal unto the celestials themselves.'
"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in consultation with Bhishma, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the blazing sacred fire fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up in cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. And they also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse with waving yak-tails and sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrellas and larger yak-tails, were brought for the great ceremony. The priests clad in white walked in the van of the procession pouring libations of clarified butter on the sacred fire blazing in an ornamental vessel. And Brahmanas, and Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased king, loudly wailing in these accents, 'O prince, where dost thou go, leaving us behind, and making us forlorn and wretched for ever?' And Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they came to a romantic wood on the banks of the Ganga. There they laid down the hearse on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the prince's body besmeared before with several kinds of fragrant paste, and again smeared it over with sandal paste. They then dressed it in a white dress made of indigenous fabrics. And with the new suit on, the king seemed as if he was living and only sleeping on a costly bed.
"When the other funeral ceremonies also were finished in consonance with the directions of the priests, the Kauravas set fire to the dead bodies of the king and the queen, bringing lotuses, sandal-paste, and other fragrant substances to the pyre.
"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my son!'--and fell down senseless on the ground. And seeing her down the citizens and the inhabitants of the provinces began to wail from grief and affection for their king. And the birds of the air and the beasts of the field were touched by the lamentations of Kunti. And Bhishma, the son of Santanu, and the wise Vidura, and the others also that were there, became disconsolate.
"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru ladies, all performed the watery ceremony of the king. And when all this was over, the people, themselves filled with sorrow, began to console the bereaved sons of Pandu. And the Pandavas with their friends began to sleep on the ground. Seeing this the Brahmanas and the other citizens also renounced their beds. Young and old, all the citizens grieved on account of the sons of king Pandu, and passed twelve days in mourning with the weeping Pandavas.'"
SECTION CXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated the Sraddha of the deceased monarch, and offered the Pinda. And they feasted the Kauravas and thousands of Brahmanas unto whom they also gave gems and lands. Then the citizens returned to Hastinapura with the sons of Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king. It seemed as if they had lost one of their own kin.
"When the Sraddha had been celebrated in the manner mentioned above, the venerable Vyasa, seeing all the subjects sunk in grief, said one day to his mother Satyavati, 'Mother, our days of happiness have gone by and days of calamity have succeeded. Sin beginneth to increase day by day. The world hath got old. The empire of the Kauravas will no longer endure because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease. Do not witness the annihilation of thy race, in thy old age.'
"Acquiescing in the words of Vyasa, Satyavati entered the inner apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear that in consequence of the deeds of your grandsons, this Bharata dynasty and its subjects will perish. If thou permit, I would go to the forest with Kausalya, so grieved at the loss of her son.' O king, saying this the queen, taking the permission of Bhishma also, went to the forest. And arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her body ascended to heaven.'
"Vaisampayana continued, 'Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhritarashtra, their superiority of strength became marked. In speed, in striking the objects aimed at, in consuming articles of food, and scattering dust, Bhimasena beat all the sons of Dhritarashtra. The son of the Wind-god pulled them by the hair and made them fight with one another, laughing all the while. And Vrikodara easily defeated those hundred and one children of great energy as if they were one instead of being a hundred and one. The second Pandava used to seize them by the hair, and throwing them down, to drag them along the earth. By this, some had their knees broken, some their heads, and some their shoulders. That youth, sometimes holding ten of them, drowned them in water, till they were nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake that tree, by striking it with his foot, so that down came the fruits and the fruitpluckers at the same time. In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.
"Seeing these wonderful exhibitions of the might of Bhima, the powerful Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, 'There is no other individual who can compare with Bhima, the second son of Pandu, in point of prowess. I shall have to destroy him by artifice. Singly, Bhima dares a century of us to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Ganga. Afterwards, confining his eldest brother Yudhishthira and his younger brother Arjuna, I shall reign sole king without molestation.' Determined thus, the wicked Duryodhana was ever on the watch to find out an opportunity for injuring Bhima. And, O Bharata, at length at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace decorated with hangings of broad-cloth and other rich stuffs. And he built this palace for sporting in the water there, and filled it with all kinds of entertaining things and choice viands. Gay flags waved on the top of this mansion. The name of the house was 'the water-sport house.' Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said unto the Pandavas, 'Let us all go to the banks of the Ganga graced with trees and crowned with flowers and sport there in the water.' And upon Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted country-born elephants of great size and cars resembling towns, and left the metropolis.
"On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the gardens and the groves, entered the palace, like lions entering their mountain caves. On entering they saw that the architects had handsomely plastered the walls and the ceilings and that painters had painted them beautifully. The windows looked very graceful, and the artificial fountains were splendid. Here and there were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmosphere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. Meanwhile the wicked Duryodhana had mixed a powerful poison with a quantity of food, with the object of making away with Bhima. That wicked youth who had nectar in his tongue and a razor in his heart, rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in having compassed his end, was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu together became cheerfully engaged in sporting in the water. Their sport having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with play, they felt inclined in the evening to rest in the pleasurehouse belonging to the garden. Having made the other youths take exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. Nagas, furnished with fangs containing virulent venom, bit him by thousands. The vegetable poison, mingled in the blood of the son of the Wind god, was neutralised by the snake-poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it.
"On regaining consciousness, the son of Kunti burst his bands and began to press the snakes down under the ground. A remnant fled for life, and going to their king Vasuki, represented, 'O king of snakes, a man drowned under the water, bound in chords of shrubs; probably he had drunk poison. For when he fell amongst us, he was insensible. But when we began to bite him, he regained his senses, and bursting his fetters, commenced laying at us. May it please Your Majesty to enquire who is.'
"Then Vasuki, in accordance with the prayer of the inferior Nagas, went to the place and saw Bhimasena. Of the serpents, there was one, named Aryaka. He was the grandfather of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we to please him? Let him have money and gems in profusion."
"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.'
"The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.'"
SECTION CXXIX
(Sambhava Parva continued)
"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after having thus sported there, set out, without Bhima, for Hastinapura, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, 'Perhaps, Bhima hath gone before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy.
"The virtuous Yudhishthira, himself unacquainted with vice and wickedness, regarded others to be as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, 'O mother, hath Bhima come? O good mother, I don't find him here. Where may he have gone? We long sought for him everywhere in the gardens and the beautiful woods; but found him nowhere. At length, we thought that the heroic Bhima preceded us all. O illustrious dame, we came hither in great anxiety. Arrived here, where hath he gone? Have you sent him anywhere? O tell me, I am full of doubts respecting the mighty Bhima. He had been asleep and hath not come. I conclude he is no more.'
"Hearing these words of the highly intelligent Yudhishthira, Kunti shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did not come to me. O, return in haste, and with your brothers search for him.'
"Having said this in affliction to her eldest son, she summoned Vidura, and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he gone? The other brothers have all come back from the gardens, only Bhima of mighty arms does not come home! Duryodhana likes him not. The Kaurava is crooked and malicious and low-minded and imprudent. He coveteth the throne openly. I am afraid he may have in a fit of anger slain my darling. This afflicts me sorely, indeed, it burns my heart.'
"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with care. If the wicked Duryodhana be accused, he may slay thy remaining sons. The great sage hath said that all thy sons will be long-lived. Therefore, Bhima will surely return and gladden thy heart.'
"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti, returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children.
"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt strong beyond measure in consequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast drunk will give thee the might of ten thousand elephants! No one now will be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in this holy and auspicious water and return home. Thy brothers are disconsolate because of thee.'
"Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the selfsame gardens wherein he had been sporting, and vanished in his very sight.
"The mighty Bhimasena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest brother, and smelling the heads of his younger brothers, that oppressor of all foes was himself embraced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly exclaimed, 'What is our joy today, O what joy!'
'Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.' Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. And lest negligence might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.
"Some time after, Duryodhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's son by a Vaisya wife), moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. And, though virulent the poison produced no effects on Bhima.
"When that terrible poison intended for the destruction of Bhima failed of its effect, Duryodhana. Karna and Sakuni, without giving up their wicked design had recourse to numerous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation.
"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas and it was under him (also called Kripa) that the Kuru princes began to learn the use of arms.'"
SECTION CXXX
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me everything about the birth of Kripa. How did he spring from a clump of heath? Whence also did he obtain his weapons?'
"Vaisampayana said, 'O king, the great sage Gautama had a son named Saradwat. This Saradwat was born with arrows (in hand). O oppressor of foes, the son of Gautama exhibited great aptitude for the study of the science of weapons, but none for the other sciences. Saradwat acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of Vedas. Gautama (the son of Gotama) by his aptitude for the science of weapons and by his austerities made Indra himself greatly afraid of him. Then, O thou of Kuru's race, the chief of the gods summoned a celestial damsel named Janapadi and sent her unto Gautama, saying, 'Do thy best to disturb the austerities of Gautama.' Repairing unto the charming asylum of Saradwat, the damsel began to tempt the ascetic equipped with bow and arrows. Beholding that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of cloth, Saradwat's eyes expanded with delight. At the sight of the damsel, his bow and arrows slipped from his hand and his frame shook all over with emotion; but possessed of ascetic fortitude and strength of soul, the sage mustered sufficient patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin behind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins.
"And it happened that a soldier in attendance upon king Santanu while the monarch was out a-hunting in the woods, came upon the twins. And seeing the bow and arrows and deer-skin on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what he had to the king. Beholding them the king was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Santanu, the son of Pratipa having brought Gautama's twins into his house, performed in respect of them the usual rites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity (Kripa). The son of Gotama having left his former asylum, continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Santanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became an eminent professor of the science (of arms). And the hundred sons of Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis, and many other princes from various lands, began to receive lessons from him in that science.'"
SECTION CXXXI
(Sambhava Parva continued)
"Vaisampayana said, 'Desirous of giving his grandsons a superior education, Bhishma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O chief of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of godlike might, should be the instructor of the Kuru (princes), the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhishma, that foremost of all men skilled in arms, viz., illustrious Drona of world-wide fame, accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms.'
"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why came he unto the Kurus? Whose son also was he endued with such energy? Again, how was his son Aswatthaman, the foremost of all skilled in arms born? I wish to hear all this! Please recite them in detail.'
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches. Before now Bharadwaja of great prowess and the foremost of those possessing a knowledge of arms, had communicated to the illustrious Agnivesa, a knowledge of the weapon called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa) sprung from fire now communicated the knowledge of that great weapon to Drona the son of his preceptor.
"There was a king named Prishata who was a great friend of Bharadwaja. About this time Prishata had a son born unto him, named Drupada. And that bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day to come to the hermitage of Bharadwaja to play with Drona and study in his company. O monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. Having become well-versed in the Vedas and their branches and having burnt also all his sins by asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring married Kripi, the daughter of Saradwat. And this woman, ever engaged in virtuous acts and the Agnihotra, and the austerest of penances, obtained a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in the skies said, 'The voice of this child hath, like the neighing of a horse, been audible all around. The child shall, therefore, be known by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. Continuing to reside in that hermitage he devoted himself to the study of the science of arms.
"O king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, that slayer of foes, that foremost one among all wielders of weapons, versed in all kinds of knowledge, had expressed a desire of giving away all his wealth to Brahmanas. Having heard of Rama's knowledge of arms and of his celestial weapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms, endued with high ascetic virtues, accompanied by disciples who were all devoted to vows ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja possessed of high ascetic merit, beheld the son of Bhrigu, the exterminator of all foes, endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race Drona, giving him his name, told him of his birth in the line of Angiras. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, 'Know me to have sprung from Bharadwaja, but not in any woman's womb! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth.'
"On hearing him, that illustrious grinder of the Kshatriya race replied, Thou art welcome, O best of regenerate ones! Tell me what thou desirest. Thus addressed by Rama, the son of Bharadwaja replied unto that foremost of all smiters, desirous of giving away the whole of his wealth, 'O thou of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou of ascetic wealth, returned Rama, 'My gold and whatever other wealth I had, have all been given away unto Brahmanas! This earth also, to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have given unto Kasyapa. I have now my body only and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'
"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them.'
"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto Drona,--indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded that best of Brahmanas then, glad at heart, set out, for (the city of) his friend Drupada.'"
SECTION CXXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented himself before Drupada, and addressing that monarch, said, 'Know me for thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?'
"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"
SECTION CXXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the son of Bharadwaja, continued to live privately in the house of Gautama (Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching, used to give the sons of Kunti lessons in the use of arms. But as yet none knew of Aswatthaman's prowess.
"Drona had thus lived privately for some time in the house of Kripa when one day the heroic princes, all in a company, came out of Hastinapura. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well. And thereupon the princes strove their best to recover it from the well. But all the efforts the princes made to recover it proved futile. They then began to eye one another bashfully, and not knowing how to recover it, their anxiety became great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agnihotra and who had finished his daily rites of worship. And beholding that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona (for that Brahmana was no other), seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, 'Shame on your Kshatriya might, and shame also on your skill in arms! You have been born in the race of Bharata! How is it that ye cannot recover the ball (from the bottom of this well)? If ye promise me a dinner today, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down!' Thus saying, Drona that oppressor of foes, taking off his ring, threw it down into the dry well. Then Yudhishthira, the son of Kunti, addressing Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with Kripa's permission, obtain of us that which would last thee for life!' Thus addressed, Drona with smiles replied unto the Bharata princes, saying, 'This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold these blades possess virtues that other weapons, have not! I will, with one of these blades, pierce the ball, and then pierce that blade with another, and that another with a third, and thus shall I, by a chain, bring up the ball.'
"Vaisampayana continued, 'Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had witnessed to be very extraordinary, they said, O learned Brahmana, do thou bring up the ring also without loss of time.'
"Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought it up at once. And taking the ring thus brought up from the well still pierced with his arrow, he coolly gave it to the astonished princes. Then the latter, seeing the ring thus recovered, said, 'We bow to thee, O Brahmana! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee?'
"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair unto Bhishma and describe to him my likeness and skill. The mighty one will recognize me.' The princes then saying, 'So be it,' repaired unto Bhishma and telling him of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhishma at once understood that the Brahmana was none else than Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and welcoming him respectfully, brought him over to the place. Then Bhishma, that foremost of all wielders of arms, adroitly asked him the cause of his arrival at Hastinapura. Asked by him, Drona represented everything as it had happened, saying, 'O sir, in times past I went to the great Rishi Agnivesa for obtaining from him his weapons, desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmacharin, with matted locks on my head. At that time, actuated by the same motives, the prince of Panchala, the mighty Yajnasena, also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many, many years. O thou of Kuru's race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhishma, he used to tell me, 'O Drona, I am the favourite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine. O friend, this, indeed, is my solemn promise. My dominion, wealth and happiness, shall all be dependent on thee.' At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remembered his words ever afterwards.
"Some time after, in obedience to the injunctions of my father and tempted also by the desire of offspring, I married Kripi of short hair, who gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agnihotra and other sacrifices and rigid austerities. Gautami, in time, gave birth to a son named Aswatthaman of great prowess and equal in splendour unto the Sun himself. Indeed, I was pleased on having obtained Aswatthaman as much as my father had been on obtaining me.
"And it so happened that one day the child Aswatthaman observing some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of the point of the compass. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer be able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of my son's playmates gave him water mixed with powdered rice. Drinking this, the poor boy, was deceived into the belief that he had taken milk, and began to dance in joy, saying, 'O, I have taken milk. I have taken milk!' Beholding him dance with joy amid these playmates smiling at his simplicity, I was exceedingly touched. Hearing also the derisive speeches of busy-bodies who said, 'Fie upon the indigent Drona, who strives not to earn wealth, whose son drinking water mixed with powdered rice mistaketh it for milk and danceth with joy, saying, 'I have taken milk,--I have taken milk!'--I was quite beside myself. Reproaching myself much, I at last resolved that even if I should have to live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, which is ever hateful. Thus resolved, O Bhishma, I went, for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been installed in the sovereignty (of the Somakas), I regarded myself as blessed beyond compare. Joyfully I went unto that dear friend of mine seated on the throne, remembering my former friendship with him and also his own words to me. And, O illustrious one, approaching Drupada, I said, 'O tiger among men, know me for thy friend!'--Saying this, I approached him confidently as a friend should. But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.'--Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.'
"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja, Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thy fill every comfort in their abode. Thou art the absolute lord, O Brahmana, of what ever wealth the Kurus have and of their sovereignty and kingdom! The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, O Brahmana, obtained by us as the fruit of our great good luck. Indeed, the favour thou hast conferred upon me by thy arrival is great.'
SECTION CXXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of men, endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. After he had rested a while, Bhishma, taking with him his grandsons, the Kaurava princes, gave them unto him as pupils, making at the same time many valuable presents. And the mighty one (Bhishma) also joyfully gave unto the son of Bharadwaja a house that was tidy and neat and well-filled with paddy and every kind of wealth. And that first of archers, Drona, thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and Dhritarashtra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, said to them with a swelling heart, 'I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.'
"Vaisampayana continued, 'Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeatedly, shedding tears of joy all the while. Then Drona endued with great prowess taught the sons of Pandu (the use of) many weapons both celestial and human. And, O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devotion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arms, and perseverance, excelled all (his class-fellows). Indeed, although the instruction the preceptor gave, was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow-pupils. And Drona was convinced that none of his pupils would (at any time) be able to be equal to that son of Indra.
"Thus Drona continued giving lessons to the princes in the science of weapons. And while he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in order that much time may be spent in filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel, so that, filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow-mouthed vessel with water by means of the Varuna weapon he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha, that foremost of all men possessing a knowledge of weapons, had no inferiority to his preceptor's son in respect of excellence. Arjuna's devotion to the service of his preceptor as also to arms was very great and he soon became the favourite of his preceptor. And Drona, beholding his pupil's devotion to arms, summoned the cook, and told him in secret, 'Never give Arjuna his food in the dark, nor tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind arose, and thereupon the lamp that had been burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit, going to his mouth. His attention being thus called to the force of habit, the strong-armed son of Pandu set his heart upon practising with his bow in the night. And, O Bharata, Drona, hearing the twang of his bowstring in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee by which there shall not be an archer equal to thee in this world.'
"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on car, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the lance, the spear, and the dart. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. Amongst those that came there, O monarch, was a prince named Ekalavya, who was the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada who might (in time) excel all his high-born pupils. But, O oppressor of all enemies, the Nishada prince, touching Drona's feet with bent head, wended his way into the forest, and there he made a clay-image of Drona, and began to worship it respectfully, as if it was his real preceptor, and practised weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor and his devotion to his purpose, all the three processes of fixing arrows on the bowstring, aiming, and letting off became very easy for him.
"And one day, O grinder of foes, the Kuru and the Pandava princes, with Drona's leave, set out in their cars on a hunting excursion. A servant, O king, followed the party at leisure, with the usual implements and a dog. Having come to the woods, they wandered about, intent on the purpose they had in view. Meanwhile, the dog also, in wandering alone in the woods, came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark hue, of body besmeared with filth, dressed in black and bearing matted locks on head, the dog began to bark aloud.
"Thereupon the Nishada prince, desirous of exhibiting his lightness of hand, sent seven arrows into its mouth (before it could shut it). The dog, thus pierced with seven arrows, came back to the Pandavas. Those heroes, who beheld that sight, were filled with wonder, and, ashamed of their own skill, began to praise the lightness of hand and precision of aim by auricular precision (exhibited by the unknown archer). And they thereupon began to seek in those woods for the unknown dweller therein that had shown such skill. And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And beholding that man of grim visage, who was totally a stranger to them, they asked, 'Who art thou and whose son?' Thus questioned, the man replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a pupil of Drona, labouring for the mastery of the art of arms.'
"Vaisampayana continued, 'The Pandavas then, having made themselves acquainted with everything connected with him, returned (to the city), and going unto Drona, told him of that wonderful feat of archery which they had witnessed in the woods. Arjuna, in particular, thinking all the while, O king, Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, clasping me, to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, the mighty son of the Nishada king, superior to me?"
'Vaisampayana continued, 'On hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touched his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero, thou art really my pupil, give me then my fees.' On hearing these words, Ekalavya was very much gratified, and said in reply, 'O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.'
"Vaisampayana continued, 'Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.
"Two of Drona's pupils became very much accomplished in the use of mace. These were Druvodhana and Bhima, who were, however, always jealous of each other. Aswatthaman excelled everyone (in the mysteries of the science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna, however, outdistanced everyone in every respect--in intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhritarashtra, beholding Bhimasena endued with great strength and Arjuna accomplished in all arms, became very jealous of them.
"O bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the would be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bowstrings; shoot and cut off the bird's head, as soon as I give the order. I shall give each of you a turn, one by one, my children.'
"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons first addressed Yudhishthira saying, 'O irrepressible one, aim with thy arrow and shoot as soon as I give the order. Yudhishthira took up the bow first, as desired, O king, by his preceptor, and stood aiming at the bird. But, O bull of Bharata's race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I do.' But the next instant Drona again asked him, 'What dost thou see now, O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira answered, 'I see the tree, myself, my brothers, and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It is not for thee to strike the aim.' Then Drona repeated the experiment with Duryodhana and the other sons of Dhritarashtra, one after another, as also with his other pupils, Bhima and the rest, including the princes that had come unto him from other lands. But the answer in every case was the same as Yudhishthira's viz., 'We behold the tree, thyself, our fellow-pupils, and the bird.' And reproached by their preceptor, they were all ordered, one after another, to stand apart.'"
SECTION CXXXV
(Sambhava Parva continued)
"Vaisampayana said, 'When everyone had failed, Drona smilingly called Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as I give the order. Therefore, O son, stand here with bow and arrow for an instant.' Thus addressed, Arjuna stood aiming at the bird as desired by his preceptor, with his bow bent. An instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then the irrepressible Drona, well-pleased with Arjuna, the instant after, again said unto that mighty car-warrior amongst the Pandavas, 'If thou seest the vulture, then describe it to me.' Arjuna said, I see only the head of the vulture, not its body.' At these words of Arjuna, the hair (on Drona's body) stood on end from delight. He then said to Partha, 'Shoot.' And the latter instantly let fly (his arrow) and with his sharp shaft speedily struck off the head of the vulture on the tree and brought it down to the ground. No sooner was the deed done than Drona clasped Phalguna to his bosom and thought Drupada with his friends had already been vanquished in fight.
"Some time after, O bull of Bharata's race, Drona, accompanied by all of his pupils, went to the bank of the Ganga to bathe in that sacred stream. And when Drona had plunged into the stream, a strong alligator, sent as it were, by Death himself seized him by the thigh. And though himself quite capable, Drona in a seeming hurry asked his pupil to rescue him. And he said, 'O, kill this monster and rescue me.' Contemporaneously with this speech, Vibhatsu (Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded, each at his place. Beholding Arjuna's readiness, Drona considered him to be the foremost of all his pupils, and became highly pleased. The monster, in the meantime cut into pieces by the arrows of Arjuna, released the thigh of illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahmasira with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, O child, that this weapon hath not a peer in the three worlds. Keep it, therefore, with great care, and listen to what I say. If ever, O hero, any foe, not human, contendeth against thee thou mayst then employ it against him for compassing his death in battle.' Pledging himself to do what he was bid, Vibhatsu then, with joined hands, received that great weapon.
The preceptor then, addressing him again, said, 'None else in this world will ever become a superior bowman to thee. Vanquished thou shall never be by any foe, and thy achievements will be great.'"
SECTION CXXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru kings, thy children have completed their education. With thy permission, O king, let them now show their proficiency.' Hearing him, the king said with a gladdened heart, 'O best of Brahmanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may be held. Grief arising from my own blindness maketh me envy those who, blessed with sight, will behold my children's prowess in arm. O Kshatri (Vidura), do all that Drona sayeth. O thou devoted to virtue, I think there is nothing that can be more agreeable to me.' Then Vidura, giving the necessary assurance to the king, went out to do what he was bid. And Drona endued with great wisdom, then measured out a piece of land that was void of trees and thickets and furnished with wells and springs. And upon the spot of land so measured out, Drona, that first of eloquent men, selecting a lunar day when the star ascendant was auspicious, offered up sacrifice unto the gods in the presence of the citizens assembled by proclamation to witness the same. And then, O bull among men, the artificers of the king built thereon a large and elegant stage according to the rules laid down in the scriptures, and it was furnished with all kinds of weapons. They also built another elegant hall for the lady-spectators. And the citizens constructed many platforms while the wealthier of them pitched many spacious and high tents all around.
"When the day fixed for the Tournament came, the king accompanied by his ministers, with Bhishma and Kripa, the foremost of preceptors, walking ahead, came unto that theatre of almost celestial beauty constructed of pure gold, and decked with strings of pearls and stones of lapis lazuli. And, O first of victorious men, Gandhari blessed with great good fortune and Kunti, and the other ladies of the royal house-hold, in gorgeous attire and accompanied by their waiting women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders including the Brahmanas and Kshatriyas, desirous of beholding the princes' skill in arms, left the city and came running to the spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the sounds of trumpets and drums and the noise of many voices, that vast concourse appeared like an agitated ocean.
"At last, Drona accompanied by his son, dressed in white (attire), with a white sacred thread, white locks, white beard, white garlands, and white sandal-paste rubbed over his body, entered the lists. It seemed as if the Moon himself accompanied by the planet Mars appeared in an unclouded sky. On entering Bharadwaja performed timely worship and caused Brahmanas versed in mantras to celebrate the auspicious rites. And after auspicious and sweet-sounding musical instruments had been struck up as a propitiatory ceremony, some persons entered, equipped with various arms. And then having girded up their loins, those mighty warriors, those foremost ones of Bharata's race (the princes) entered, furnished with finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira at their head, the valiant princes entered in order of age and began to show wonderful skill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows while others fearlessly gazed on with wonder. And riding swiftly on horses and managing them 'dexterously' the princes began to hit marks with shafts engraved with their respective names. And seeing the prowess of the princes armed with bows and arrows, the spectators thought that they were beholding the city of the Gandharvas, became filled with amazement. And, O Bharata, all on a sudden, some hundreds and thousands, with eyes wide open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly displayed their skill and dexterity in the use of bows and arrows and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing their weapons. The spectators saw (with wonder) their agility, the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and their deftness in the use of sword and buckler. Then Vrikodara and Suyodhana, internally delighted (at the prospect of fight), entered the arena, mace in hand, like two single-peaked mountains. And those mighty-armed warriors braced their loins, and summoning all their energy, roared like two infuriate elephants contending for a cow-elephant; and like two infuriated elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arm) careered right and left, circling the lists. And Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the feats of the princes.'"
SECTION CXXXVII
(Sambhava Parva continued)
"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of all endued with strength, having entered the arena, the spectators were divided into two parties in consequence of the partiality swaying their affections. Some cried, 'Behold the heroic king of the Kurus!'--some--'Behold Bhima!'--And on account of these cries, there was, all on a sudden, a loud uproar. And seeing the place become like a troubled ocean, the intelligent Bharadwaja said unto his dear son, Aswatthaman, 'Restrain both these mighty warriors so proficient in arms. Let not the ire of the assembly be provoked by this combat of Bhima and Duryodhana.'
"Vaisampayana continued, 'Then the son of the preceptor of the princes restrained those combatants with their maces uplifted and resembling two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the musicians to stop, and with a voice deep as that of the clouds addressed these words, 'Behold ye now that Partha who is dearer to me than my own son, the master of all arms, the son of Indra himself, and like unto the younger brother of Indra, (Vishnu)! And having performed the propitiatory rites, the youthful Phalguna, equipped with the finger protector (gauntlet) and his quiver full of shafts and bow in hand, donning his golden mail, appeared in the lists even like an evening cloud reflecting the rays of the setting sun and illumined by the hues of the rainbow and flashes of lightning.
"On seeing Arjuna, the whole assembly were delighted and conchs began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators' exclaiming,--'This is the graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is the son of the mighty Indra!'--'This is the protector of the Kurus'--'This is the foremost of those versed in arms!'--'This is the foremost of all cherishers of virtue!'--'This is the foremost of the persons of correct behaviour, the great repository of the knowledge of manners!' At those exclamations, the tears of Kunti, mixing with the milk of her breast, wetted her bosom. And his ears being filled with that uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O Kshatri, what is this great uproar for, like unto that of the troubled ocean, arising all on a sudden and rending the very heavens?' Vidura replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists. And hence this uproar!' Dhritarashtra said, 'O thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favoured and protected!'
"Vaisampayana continued, 'When the spectators, excited with delight, had somewhat regained their equanimity, Vibhatsu began to display his lightness in the use of weapons. By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds. And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being. By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground. And the hero favoured by his practised dexterity, hit with his various butts--some tender, some fine and some of thick composition. And like one shaft, he let fly at a time into the mouth of a moving iron-boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow's horn hung up on a rope swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of sword, bow, and mace, walking over the lists in circles.
"And, O Bharata, when the exhibition had well-nigh ended, the excitement of the spectators had cooled, and the sounds of instruments had died out there was heard proceeding from the gate, the slapping of arms, betokening might and strength, and even like unto the roar of the thunder. And, O king, as soon as this sound was heard, the assembled multitude instantly thought, 'Are the mountains splitting or is the earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds? And then all the spectators turned their eyes towards the gate. And Drona stood, surrounded by the five brothers, the sons of Pritha, and looked like the moon in conjunction with the five-starred constellation Hasta. And Duryodhana, that slayer of foes, stood up in haste and was surrounded by his century of haughty brothers with Aswatthaman amongst them. And that prince, mace in hand, thus surrounded by his hundred brothers with uplifted weapons appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas.'"
SECTION CXXXVIII
(Sambhava Parva continued)
"Vaisampayana continued, 'When the spectators, with eyes expanded with wonder, made way for that subjugator of hostile cities, Karna, that hero with his natural mail and face brightened with ear-rings, took up his bow and girded on his sword, and then entered the spacious lists, like a walking cliff. That far-famed destroyer of hostile hosts, the large-eyed Karna, was born of Pritha in her maidenhood. He was a portion of the hot-beamed Sun and his energy and prowess were like unto those of the lion, or the bull, or the leader of a herd of elephants. In splendour he resembled the Sun, in loveliness the Moon, and in energy the fire. Begotten by the Sun himself, he was tall in stature like a golden palm tree, and, endued with the vigour of youth, he was capable of slaying a lion. Handsome in features, he was possessed of countless accomplishments. The mighty-armed warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought, 'Who is he?' And they became agitated in their curiosity to know the warrior. And that foremost of eloquent men, the offspring of the Sun, in a voice deep as that of the clouds, addressed his unknown brother, the son of the subduer of the Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this gazing multitude; excelling all thou hast performed! Beholding them, thou shall be amazed.' And, O thou best of those blest with speech, he had hardly done when the spectators stood up all at once, uplifted by some instrument, as it were. And, O tiger among men, Duryodhana was filled with delight, while Vibhatsu was instantly all abashment and anger. Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, 'Welcome O mighty-armed warrior! I have obtained thee by good fortune, O polite one! Live thou as thou pleasest, and command me, and the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I regard it as already accomplished. I only long for thy friendship. And, O lord, my wish is even for a single combat with Arjuna.' Duryodhana said, 'Do thou with me enjoy the good things of life! Be thou the benefactor of thy friend, and, O represser of enemies, place thou thy feet on the heads of all foes."
"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, 'That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.' Karna replied, 'This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak? O Bharata, speak then in arrows until with arrows I strike off thy head today before the preceptor himself!'
"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that subduer of hostile cities, with the permission of Drona, advanced for the combat. On the other side, Karna, having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for the fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the coloured bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh on account of the rows of white cranes that were then on the wing. And seeing Indra thus viewing the arena from affection (for his son), the sun too dispersed the clouds from over his own offspring. And Phalguna remained deep hid under cover of the clouds, while Karna remained visible, being surrounded by the rays of the Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa and Bhishma remained with Partha. And the assembly was divided, as also the female spectators. And knowing the state of things, Kunti the daughter of Bhoja, swooned away. And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them). And beholding both the warriors with bows strung in their hands the son of Saradwat, viz., Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Karna, saying 'This Pandava, who is the youngest son of Kunti, belongeth to the Kaurava race: he will engage in combat with thee. But, O mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother and the royal line of which thou art the ornament. Learning all this, Partha will fight with thee or not (as he will think fit). Sons of kings never fight with men of inglorious lineage.'
"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's countenance became like unto a lotus pale and torn with the pelting showers in the rainy season. Duryodhana said, 'O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies. If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.'
"Vaisampayana said, 'At that very moment, seated on a golden seat, with parched paddy and with flowers and water-pots and much gold, the mighty warrior Karna was installed king by Brahmanas versed in mantras. And the royal umbrella was held over his head, while Yak-tails waved around that redoubtable hero of graceful mien. And the cheers, having ceased, king (Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what shall I give unto thee that may compare with thy gift of a kingdom? O king, I will do all thou biddest!' And Suyodhana said unto him, 'I eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it so.' And they embraced each other in joy, and experienced great happiness.'"
SECTION CXXXIX
(Sambhava Parva continued)
"Vaisampayana said, 'After this, with his sheet loosely hanging down, Adhiratha entered the lists, perspiring and trembling, and supporting himself on a staff.
"Seeing him, Karna left his bow and impelled by filial regard bowed down his head still wet with the water of inauguration. And them the charioteer, hurriedly covering his feet with the end of his sheet, addressed Karna crowned with success as his son. And the charioteer embraced Karna and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of the coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer's son, and said by way of ridicule, 'O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire.' Karna, thus addressed, with slightly quivering lips fetched a deep sigh, looked at the God of the day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath from among his brothers, and addressed that performer of dreadful deeds, Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustrious deity Guha, who combines in his composition the portions of all the other deities is of a lineage unknown. Some call him the offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga. It hath been heard by us that persons born in the Kashatriya order have become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons, the preceptor Drona hath been born in a waterpot and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Karna), of the splendour of the Sun, and endued with every auspicious mark, and born also with a natural mail and ear-rings? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my swearing to obey him in everything. If there be anybody here to whom all that I have done unto Karna hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.'
"Vaisampayana continued, 'Then there arose a confused murmur amongst the spectators approving of Duryodhana's speech. The sun, however, went down, but prince Duryodhana taking Karna's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, accompanied by Drona and Kripa and Bhishma, returned to their abodes. And the people, too, came away, some naming Arjuna, some Karna, and some Duryodhana (as the victor of the day). And Kunti, recognising her son in Karna by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga, was from motherly affection, very pleased. And Duryodhana, O monarch, having obtained Karna (in this way), banished his fears arising out of Arjuna's proficiency in arms. And the heroic Karna, accomplished in arms, began to gratify Duryodhana by sweet speeches, while Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna.'"
SECTION CXL
(Sambhava Parva continued)
"Vaisampayana continued, 'Beholding the Pandavas and the son of Dhritarashtra accomplished in arms, Drona thought the time had come when he could demand the preceptorial fee. And, O king, assembling his pupils one day together, the preceptor Drona asked of them the fee, saying, 'Seize Drupada, the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee.' Those warriors then answering, 'So be it', speedily mounted up on their chariots, and for bestowing upon their preceptor the fee he had demanded, marched out, accompanied by him. Those bulls among men, smiting the Panchalas on their way, laid siege to the capital of the great Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these and many other foremost of Kshatriya princes of great prowess, vied with one another in becoming the foremost in the attack. And the princes, riding in first class chariots and following the cavalry, entered the hostile capital, and proceeded along the streets.
"Meanwhile, the king of Panchala, beholding that mighty force and hearing its loud clamour, came out of his palace, accompanied by his brothers. Though king Yajnasena was well-armed, the Kuru army assailed him with a shower of arrows, uttering their war-cry. Yajnasena, however, not easy to be subdued in battle, approaching the Kurus upon his white chariot, began to rain his fierce arrows around.
"Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor, that best of Brahmanas, Drona, and said, 'We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of the battle by any of these. Having said this, the sinless son of Kunti surrounded by his brothers, waited outside the town at a distance of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that, though he was fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conchs and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Then there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow-strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower their arrows upon the enemy. But the mighty bowman, Prishata's son, invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata, to afflict the hostile ranks with greater vigour. And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. Young and old, they all rushed to battle, assailing the Kurus with vigour. The Kauravas, then, O Bharata, beholding the battle become frightful, broke and fled wailing towards the Pandavas.
"The Pandavas, hearing the terrible wail of the beaten host, reverentially saluted Drona and ascended their chariots. Then Arjuna hastily bidding Yudhishthira not to engage in the fight, rushed forward, appointing the sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels, while Bhimasena ever fighting in the van, mace in hand, ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of his chariot-wheels. And like a Makara entering the sea, the mighty-armed Bhima, resembling a second Yama, mace in hand, entered the Panchala ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in battle, assailed that force with the prowess of his arms. And Bhima, like the great Destroyer himself, began to slay those elephants with his mace. Those huge animals, like unto mountains, struck with Bhima's mace, had their heads broken into pieces. Covered with stream of blood, they began to fall upon the ground like cliffs loosened by thunder. And the Pandavas prostrated on the ground elephants and horses and cars by thousands and slew many foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and elephants of the hostile force.
"Meanwhile, Phalguna, impelled by the desire of doing good unto Bharadwaja's son, assailed the son of Prishata with a shower of arrows and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth all things at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thousands. The Panchalas and the Srinjayas, on the other hand, thus assailed by the Pandava, met him with a perfect shower of weapons of various kinds. And they sent up a loud shout and fought desperately with Arjuna. The battle became furious and terrible to behold. Hearing the enemy's shouts, the son of Indra was filled with wrath and assailing the hostile host with a thick shower of arrows, rushed towards it furiously afflicting it with renewed vigour. They who observed the illustrious Arjuna at that time could not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there, mingled with cheers of approval. Then the king of the Panchalas, accompanied by (the generalissimo of his forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara rushing at the chief of the celestials (in days of yore). Then Arjuna covered the king of Panchala with a shower of arrows. Then there arose a frightful uproar among the Panchala host like unto the roar of a mighty lion springing at the leader of a herd of elephants. And beholding Arjuna rushing at the king of Panchala to seize him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana's son (Vali), approaching each other for combat, began to grind each other's ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts at which feat the spectators were all amazed. But Satyajit, without losing any time, assailed Arjuna with a hundred shafts. Then that mighty car-warrior, Arjuna, endued with remarkable lightness of motion, thus covered by that shower of arrows, rubbed his bow-string to increase the force and velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of the Panchalas, but Satyajit, quickly taking up a tougher bow, pierced with his arrows Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows repeatedly cut in twain and his horses slain, desisted from the fight.
"The king of the Panchalas, beholding his general thus discomfited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors, crowned with success, began to fight furiously, and quickly cutting his enemy's bow in twain as also his flagstaff which he caused to fall down, pierced his antagonist's horses, and charioteer also with five arrows. Then throwing aside his bow Arjuna took his quiver, and taking out a scimitar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Garuda seizeth a huge snake after agitating the waters of the ocean. At the sight of this, the Panchala troops ran away in all directions.
"Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, O Bhima, slay not his soldiers. Let us only give unto our preceptor his fee.'
"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty Bhimasena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O bull of the Bharata race, the princes then, taking Drupada with them after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control--humiliated and deprived of wealth--remembered that monarch's former hostility and addressing him said, 'Thy kingdom and capital have been laid waste by me. But fear not for thy life, though it dependeth now on the will of thy foe. Dost thou now desire to revive thy friendship (with me)?' Having said this, he smiled a little and again said, 'Fear not for thy life, brave king! We, Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection and love for thee have grown with me in consequence of our having sported together in childhood in the hermitage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked), I give thee half the kingdom (that was thine). Thou toldest me before that none who was not a king could be a king's friend. Therefore is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of all the territory lying on the southern side of the Bhagirathi, while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me hence for thy friend.'
"On hearing these words, Drupada answered, 'Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou doest. I am very much gratified with thee, and I desire thy eternal friendship.'
"Vaisampayana continued, 'After this, O Bharata, Drona released the king of Panchala, and cheerfully performing the usual offices of regard, bestowed upon him half the kingdom. Thenceforth Drupada began to reside sorrowfully in (the city of) Kampilya within (the province of) Makandi on the banks of the Ganga filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Panchalas up to the bank of the Charmanwati river. And Drupada from that day was well-convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth to find out the means of obtaining a son (who would subjugate his Brahmana foe).
"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the territory of Ahicchatra full of towns and cities, obtained by Arjuna, and bestowed upon Drona.'
SECTION CXLI
(Sambhava Parva continued)
"Vaisampayana continued, 'After the expiration, O king, of a year from this, Dhritarashtra, moved by kindness for the people, installed Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness and unswerving honesty (of heart). And within a short time Yudhishthira, the son of Kunti, by his good behaviour, manners and close application to business, overshadowed the deeds of his father. And the second Pandava, Vrikodara, began to receive continued lessons from Sankarshana (Valarama) in encounters with the sword and the mace and on the chariot. And after Bhima's education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. And Arjuna became celebrated for the firmness of his grasp (of weapons), for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. And Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.
"One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, 'There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, O Bharata, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, 'O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of poor energy. Thou hast, O hero, obtained that celestial weapon. None else deserveth it. But obey the command of the Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives.' When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, 'O sinless one, thou must fight with me when I fight with thee.' And that bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from (Vrihaspati) the spiritual chief of celestials, and continued to live under the control of his brothers. And Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of) king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.
"Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.'"
SECTION CXLII
(Sambhava Parva continued)
"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued with excess of energy had become so mighty, king Dhritarashtra became very miserable with anxiety. Then summoning unto his side Kanika, that foremost of minister, well-versed in the science of politics and an expert in counsels the king said, 'O best of Brahmanas, the Pandavas are daily overshadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as thou biddest.
"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science."
"Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him. Therefore the king should ever have recourse to chastisement in all he doeth. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produceth a festering sore. The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O sire, an enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When thy foe is in thy power, destroy him by every means open or secret. Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, O king, rule thy kingdom, always anxiously watching thy foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou has gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed on the principle of selection. Bear thy foe upon thy shoulders till the time cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in thy power shouldst thou destroy thy foe.'
"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.'
"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends, viz., a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, 'O tiger, thou hast made many an effort to seize this deer, but all in vain simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.' Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, 'Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer.' Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one, what the mouse hath said. He hath even said, O, fie on the strength of the king of the beasts! This deer hath been slain by me. By might of my arm he will today gratify his hunger.' When he hath boasted in such a language, I, for my part, do not wish to touch this food.' The tiger replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.' Having said this, the tiger went away.
"And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away.
"Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.'
"Kanika continued, 'If thy son, friend, brother, father, or even the spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips. Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smile the heinous offender who liveth by the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayest act with the greatest cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou should ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy thee to the root (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art certain to be annihilated. After testing their faithfulness thou shouldst employ spies in thy own kingdom and in the kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the (eighteen) tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains and in rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts--humility, oath, conciliation. Worshipping the feet of others by lowering thy head, inspiring hope, and the like. And, a person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way that thou mayest not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing thy purpose, shouldst thou, in all sincerity, consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposeth at ease as if he hath nothing more to do, is very like a person who awaketh, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished, one hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when thou doest anything never do it completely, but ever leave something to be desired for by others (whose services thou mayest need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid. But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception. Thou shouldst always reckon the future act as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayest overlook an important point in meeting it when it is before thee. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place (if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be long deferred before it is fulfilled; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity cometh as these are used on proper occasions, sweeping off their foes with all their allies and dependants as these shave the head or the chin without leaving a single hair. O supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayest not have to grieve in future. Well do I know that thou art endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect thyself from the sons of Pandu! O king, the sons of Pandu are stronger than their cousins (thy sons); therefore, O chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it, O king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear for thee from the Pandavas. Indeed, adopt such measures consonant with the science of policy that thou mayest not have to grieve in the future.'
"Vaisampayana continued, 'Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.'"
SECTION CXLIII
(Jatugriha Parva)
"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana, Duhsasana and Kama, in consultation with one another, formed an evil conspiracy. With the sanction of Dhritarashtra, the king of the Kurus, they resolved to burn to death Kunti and her (five) sons. But that wise Vidura, capable of reading the heart by external signs, ascertained the intention of these wicked persons by observing their countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge, and devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And providing for that purpose a boat strong enough to withstand both wind and wave, he addressed Kunti and said, 'This Dhritarashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. O blessed one, I have kept ready on the stream a boat capable of withstanding both wind and wave. Escape by it with thy children from the net that death hath spread around you.'
"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was deeply grieved, and with her children, O bull of Bharata's race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemies and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Pandavas, an innocent Nishada woman who had come there for some purpose, was, with her children burnt to death. And that worst of Mlechchhas, the wretched Purochana (who was the architect employed in building the house of lac) was also burnt in the conflagration. And thus were the sons of Dhirtarashtra with their counsellors deceived in their expectations. And thus also were the illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believing the Pandavas to have been burnt to death) became exceedingly sorry. And they sent messengers unto king Dhritarashtra to represent everything that had happened. And they said to the monarch, 'Thy great end hath been achieved! Thou hast at last burnt the Pandavas to death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.' Hearing this, Dhritarashtra with his children, made a show of grief, and along with his relatives, including Kshattri (Vidura) and Bhishma the foremost of the Kurus, performed the last honours of the Pandavas.'
"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas there from. That was a cruel act of theirs (the Kurus), acting under the counsels of the wicked (Kanika). Recite the history to me of all that happened. I am burning with curiosity to hear it.'
"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass (everybody) in strength and Arjuna highly accomplished in arms became pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son of Suvala, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu (Yudhishthira) as possessed of the qualifications for ruling the kingdom. And they said, 'Dhritarashtra, though possessed of the eye of knowledge, having been (born) blind, had not obtained the kingdom before. How can he (therefore) become king now? Then Bhishma, the son of Santanu, of rigid vows and devoted to truth, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son of Santanu and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.
"The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at (the sight of) the partiality of the citizens for Yudhishthira, he addressed the monarch and said, 'O father, I have heard the parting citizens utter words of ill omen. Passing thee by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but thou, from blindness, didst not obtain the kingdom, though fully qualified to have it. If Pandu's son now obtaineth the kingdom as his inheritance from Pandu, his son will obtain it after him and that son's son also, and so on will it descend in Pandu's line. In that case, O king of the world, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, O monarch, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.'"
SECTION CXLIV
(Jatugriha Parva continued)
"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his eyes, on hearing these words of his son and recollecting everything that Kanika had, said unto him, became afflicted with sorrow, and his mind also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the son of Suvala, and Duhsasana as their fourth, held a consultation together. Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by some clever contrivance, the Pandavas to the town of Varanavata. We shall then have no fear of them.' Dhritarashtra, on hearing these words uttered by his son, reflected for a moment and replied unto Duryodhana, saying, 'Pandu, ever devoted to virtue, always behaved dutifully towards all his relatives but particularly towards me. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favourite of the people. He is possessed of allies; how can we by force exile him from his ancestral kingdom? The counsellors and soldiers (of the state) and their sons and grandsons have all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us with all our friends and relatives now on account of Yudhishthira?"
"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But in view of the evil that is looming on the future as regards thyself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, O Bharata, may Kunti with her children come back from that place.'
"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?'
"Duryodhana answered, 'Bhishma hath no excess of affection for either side, and will, therefore, be neutral (in case of dispute). The son of Drona (Aswatthaman) is on my side. There is no doubt that where the son is, there the father will be. Kripa, the son of Saradwat, must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumeth me like a blazing fire, that robbeth me of sleep, and that pierces my heart even like a terrible dart.'"
SECTION CXLV
(Jatugriha Parva continued)
"Vaisampayana said, Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.' Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, 'These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.'
"Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.'
"The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"
SECTION CXLVI
(Jatugriha Parva continued)
"Vaisampayana said, 'The wicked Duryodhana became very pleased when the king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's race, Duryodhana, then, summoning his counsellor, Purochana in private, took hold of his right hand and said, 'O Purochana, this world, so full of wealth, is mine. But it is thine equally with me. It behoveth thee, therefore, to protect it. I have no more trustworthy counsellor than thee with whom to consult. Therefore, O sire, keep my counsel and exterminate my foes by a clever device. O, do as I bid thee. The Pandavas have, by Dhritarashtra, been sent to Varanavata, where they will, at Dhritarashtra's command, enjoy themselves during the festivities. Do that by which thou mayest this very day reach Varanavata in a car drawn by swift mules. Repairing thither, cause thou to be erected a quadrangular palace in the neighbourhood of the arsenal, rich in the materials and furniture, and guard thou the mansion well (with prying eyes). And use thou (in erecting that house) hemp and resin and all other inflammable materials that are procurable. And mixing a little earth with clarified butter and oil and fat and a large quantity of lac, make thou a plaster for lining the walls, and scatter thou all around that house hemp and oil and clarified butter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny behold them there or conclude the house to be an inflammable one. And having erected such mansion, cause thou the Pandavas, after worshipping them with great reverence, to dwell in it with Kunti and all their friends. And place thou there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhritarashtra may have no reason to complain. Thou must also so manage it all that none of Varanavata may know anything till the end we have in view is accomplished. And assuring thyself that the Pandavas are sleeping within in confidence and without fear, thou must then set fire to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will say that they have been burnt in (an accidental) conflagration of their house.
"Saying, 'So be it' unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. And going thither, O king, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do."
SECTION CXLVII
(Jatugriha Parva continued)
"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking thereto some fine horses endued with the speed of wind. While they were on the point of entering their cars, they touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race. Then saluting with reverence all the older men, and embracing their equals, receiving the farewell of even the children, and taking leave of all the venerable ladies in their household, and walking round them respectfully, and bidding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. And Vidura of great wisdom and the other bulls among the Kurus and the citizens also, from great affliction, followed those tigers among men to some distance. And some amongst the citizens and the country people, who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, 'King Dhritarashtra of wicked soul seeth no things with the same eye. The Kuru monarch casteth not his eye on virtue. Neither the sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin of waging a rebellious war). When these will remain quiet, how shall the illustrious son of Madri do anything? Having inherited the kingdom from their father, Dhritarashtra could not bear them. How is that Bhishma who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of Kuru's race both cherished us of old with fatherly care. But now that Pandu that tiger among men, hath ascended to heaven, Dhritarashtra cannot bear with these princes his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, where Yudhishthira will go.'
"Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, 'The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he biddeth, is indeed, our duty. Ye are our friends. Walking round us and making us happy by your blessings, return ye to your abodes. When the time cometh for anything to be done for us by you, then, indeed, accomplish all that is agreeable and beneficial to us.' Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.
"And after the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of his dangers), addressed him in these words. The learned Vidura, conversant with the jargon (of the Mlechchhas), addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, 'He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind man seeth not his way: the blind man hath no knowledge of direction. He that hath no firmness never acquireth prosperity. Remembering this, be upon your guard. The man who taketh a weapon not made of steel (i.e., an inflammable abode) given him by his foes, can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keepeth his five (senses) under control can never be oppressed y his enemies.'
"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura, that foremost of all learned men, saying, 'I have understood thee.' Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, 'The words that Kshattri said unto thee in the midst of many people so indistinctly as if he did not say anything, and thy reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and thee.'
"Yudhishthira replied, 'The virtuous Vidura said unto me that we should know that the mansion (for our accommodation at Varanavata) hath been built of inflammable materials. He said unto me, 'The path of escape too shall not be unknown to thee,'--and further,--'Those that can control their senses can acquire the sovereignty of the whole world.'--The reply that I gave unto Vidura was, 'I have understood thee.'
"Vaisampayana continued, 'The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.'"
SECTION CXLVIII
(Jatugriha Parva continued)
"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing that the son of Pandu had come, were filled with joy at the tidings, speedily came out of Varanavata, in vehicles of various kinds numbering by thousands, taking with them every auspicious article as directed by the Sastras, for receiving those foremost of men. And the people of Varanavata, approaching the sons of Kunti blessed them by uttering the Jaya and stood surrounding them. That tiger among men, viz., the virtuous Yudhishthira thus surrounded by them looked resplendent like him having the thunderbolt in his hands (viz., Indra) in the midst of the celestials. And those sinless ones, welcomed by the citizens and welcoming the citizens in return, then entered the populous town of Varanavata decked with every ornament. Entering the town those heroes first went, O monarch, to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the officials of the town, and then of the Sutas and the Vaisyas and then to those of even the Sudras, O bull of Bharata's race, thus adored by the citizens, the Pandavas at last went with Purochana going before them, to the palace that had been built for them, Purochana then began to place before them food and drink and beds and carpets, all of the first and most agreeable order. The Pandavas attired in costly robes, continued to live there, adored by Purochana and the people having their homes in Varanavata.
"After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion (he had built) called 'The Blessed Home,' but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace (of Siva) on the Kailasa mount. The foremost of all virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, 'O chastiser of foes, this house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stayeth here with the object of burning me to death when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence, knew of this danger, and, therefore, hath warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection hath told us that this house, so full of danger, hath been constructed by the wretches under Duryodhana acting in secrecy.'
"Hearing this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first.' Yudhishthira replied, 'It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana careth little for obloquy or sin. The wretch stayeth here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru's race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana hath both; while we have no friends and allies, Duryodhana hath both; while we are without wealth, Duryodhana hath at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch (Purochana) and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.'"
SECTION CXLIX
(Jatugriha Parva continued)
"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, 'I have been sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me what I am to do for ye. From the trust he reposeth in me Vidura hath said unto me, 'Go thou unto the Pandavas and accomplish thou their good. What shall I do for you? Purochana will set fire to the door of thy house on the fourteenth night of this dark fortnight. To burn to death those tigers among men, the Pandavas, with their mother, is the design of that wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee something in the Mlechchha tongue to which thou also didst reply in same language. I state these particulars as my credentials.' Hearing these words, Yudhishthira, the truthful son of Kunti replied, 'O amiable one, I now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura doth not know. As his, so ours art thou. Make no difference between him and us. We are as much thine as his. O, protect us as the learned Vidura ever protecteth us. I know that this house, so inflammable, hath been contrived for me by Purochana at the command of Dhritarashtra's son. That wicked wretch commanding wealth and allies pursueth us without intermission. O, save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana's knowledge thereof.' On hearing these words, the miner said, 'So be it,' and carefully beginning his work of excavation, made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend, that good miner.'"
SECTION CL
(Jatugriha Parva continued)
"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and without suspicion for a full year, Purochana became exceedingly glad. And beholding Purochana so very glad, Yudhishthira, the virtuous son of Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva) said, 'The cruel-hearted wretch hath been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us, six persons, fly hence unobserved by all!'
"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti's leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, 'The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer's relatives. He indeed hath set fire to it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it.'
"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the fate of the Pandavas), and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But those chastisers of foes, for sleepiness and fear, could not with their mother proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.'"
SECTION CLI
(Jatugriha Parva continued)
"Vaisampayana said, 'About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the learned Vidura had said (unto thee) as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth himself knowing this, etc.' By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura, conversant with everything, hath again said, 'O son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.' This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!'
"Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, 'Vidura having smelt your heads and embraced you (mentally), hath said again that in commencing your auspicious journey and going alone you should never be careless.'
"Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. And having taken them over the water and seen them all safe on the opposite bank, he uttered the word 'Jaya' (victory) to their success and then left them and returned to the place whence he had come.
"The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.'"
SECTION CLII
(Jatugriha Parva continued)
"Vaisampayana said, 'Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that (Duryodhana's) counsellor Purochana had been burnt to death. And the people began to bewail aloud saying, 'Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great desire hath been achieved! Thou hast burnt to death the Pandavas!'
"They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.
"The citizens then sent to Dhritarashtra to inform him that the Pandavas along with (Duryodhana's) counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of great fame, hath, indeed, died today when those heroic sons of his together with their mother have been burnt to death. Ye men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.'
"Having said this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud, 'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh, Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.
"Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached, O king, a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, 'What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana hath or hath not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on thyself, proceed thou as before. Thou alone amongst us art strong and swift as the wind.'
"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.'"
SECTION CLIII
(Jatugriha Parva continued)
"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). And the mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passeth through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!' Kunti repeatedly said this unto her sons. Hearing these words, Bhima's heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banian tree with widespreading branches. Setting down there his brothers and mother, O bull of Bharata's race; he said unto them, 'Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.' Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. And, O bull of Bharata's race, he soon came upon a lake and bathed and slaked his thirst. And affectionate unto his brothers, he brought for them, O Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti--the sister of Vasudeva, that grinder of hostile hosts--the daughter of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of us (five brothers),--resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed--thus asleep, as she should never be, on the bare ground! Oh, she who hath brought forth these sons by Dharma and Indra and Maruta--she who hath ever slept within palaces--now sleepeth, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleepeth on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But ye wicked wretches, ye are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send thee, (O Duryodhana), to the regions of Yama (Pluto) with thy children and friends and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?'
"Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. And Bhima said unto himself, 'I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And this will slake their thirst after they rise refreshed from sleep.' Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.'"
SECTION CLIV
(Hidimva-vadha Parva)
"Vaisampayana said, 'Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great energy and prowess, he was a cruel cannibal of visage that was grim in consequence of his sharp and long teeth. He was now hungry and longing for human flesh. Of long shanks and a large belly, his locks and beard were both red in hue. His shoulders were broad like the neck of a tree; his ears were like unto arrows, and his features were frightful. Of red eyes and grim visage, the monster beheld, while casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu yawning wistfully at times. Of huge body and great strength, of complexion like the colour of a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human flesh. And scenting the odour of man, he addressed his sister, saying, 'O sister, it is after a long time that such agreeable food hath approached me! My mouth waters at the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any substance, I shall, today, after a long time, put into the most delicious flesh. Attacking the human throat and even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and fresh and frothy. Go and ascertain who these are, lying asleep in these woods. The strong scent of man pleaseth my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. Thou needest have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. And after feasting to our fill on human flesh we shall then dance together to various measures!'
"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O bull of Bharata's race, to the spot where the Pandavas were. And on going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. And beholding Bhimasena unrivalled on earth for beauty and like unto a vigorous Sala tree, the Rakshasa woman immediately fell in love with him, and she said to herself, 'This person of hue like heated gold and of mighty arms, of broad shoulders as the lion, and so resplendent, of neck marked with three lines like a conch-shell and eyes like lotus-petals, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman's love for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine will only be momentary. But if I slay him not, I can enjoy, with him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming form at will, assumed an excellent human form and began to advance with slow steps towards Bhima of mighty arms. Decked with celestial ornaments she advanced with smiles on her lips and a modest gait, and addressing Bhima said, 'O bull among men, whence hast thou come here and who art thou? Who, besides, are these persons of celestial beauty sleeping here? Who also, O sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Dost thou not know that this forest is the abode of a Rakshasa. Truly do I say, here liveth the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have been sent hither even by that Rakshasa--my brother--with the cruel intent of killing you for his food. But I tell thee truly that beholding thee resplendent as a celestial, I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body hath been pierced by (the shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me thine. O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human flesh. O sinless one, be thou my husband. We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayest enjoy great felicity with me in those regions.'
"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can, like a Muni having all his passions under control, abandon his sleeping mother and elder and younger brothers? What man like me would go to gratify his lust, leaving his sleeping mother and brothers as food for a Rakshasa?'
"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you all that is agreeable to thee! I shall certainly rescue you all from my cannibal brother?'
"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers and mother sleeping comfortably in the woods. O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. O amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delicate shape. I care not.'"
SECTION CLV
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree, proceeded quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head standing erect, of large open mouth and body like unto a mass of dark clouds, teeth long and sharp-pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I entreat thee, do with thy brothers, as I bid thee. O thou of great courage, as I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount ye on my hips, I will carry you all through the skies. And, O chastiser of foes, awaken these and thy mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.'
"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these, O thou of slender waist. I will slay this (cannibal) before thy very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist of mine, nor can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant. Behold also these thighs of mine like unto iron maces, and this broad and adamantine chest. O beautiful one, thou shall today behold my prowess like unto that of Indra. O thou of fair hips, hate me not, thinking that I am a man.'
"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt. But I have seen the prowess that Rakshasas exert upon men.'
"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the handsomest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of ornament and attired in fine transparent robes. The cannibal, beholding her in that charming human form, suspected that she was desirous of carnal intercourse and became indignant. And, O best of the Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and addressing her said, 'What senseless creature wishes to throw obstacles in my path now that I am so hungry? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury. Thou art ready to sacrifice the good name and honour of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee.' Addressing his sister thus, Hidimva, with eyes red with anger and teeth pressing against teeth, ran at her to kill her then and there. But beholding him rush at his sister, Bhima, that foremost of smiter, endued with great energy, rebuked him and said, Stop--Stop!"
"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with his sister, smiled (in derision), and said, addressing him, 'O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,--it behoveth thee not to kill a woman, especially when she hath been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She hath, in this, been moved by the deity of desire that pervadeth every living form. Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command. Beholding my person, she desireth me. In that the timid girl doth no injury to thee. It is the deity of desire that hath offended. It behoveth thee not to injure her for this offence. O wicked wretch, thou shalt not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send thee today to the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When thou art slain by me on the field of battle, let herons and hawks and jackals tear in glee thy limbs today on the ground. In a moment I shall today make this forest destitute of Rakshasas,--this forest that had so long been ruled by thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold thyself, huge though thou art like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, thyself slain by me, men ranging these woods will henceforth do so safely and without fear.'
"Hearing these words, Hidimva said, 'What need is there, O man, for this thy vaunt and this thy boast? Accomplish all this first, and then mayst thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be strong and endued with prowess, so thou shalt rightly estimate thy strength today in thy encounter with me. Until that, I will not slay these (thy brothers). Let them sleep comfortably. But I will, as thou art a fool and the utterer of evil speeches, slay thee first. After drinking thy blood, I will slay these also, and then last of all, this (sister of mine) that hath done me an injury.'
"Vaisampayana continued, 'Saying this, the cannibal, extending his arms ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of terrible prowess quickly seized, as though in sport, with great force, the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty-two cubits like a lion dragging a little animal. Then the Rakshasa, thus made to feel the weight of Bhima's strength, became very angry and clasping the Pandava, sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a greater distance, lest his yells should awaken his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hidimva and Bhimasena put forth their prowess. Fighting like two full-grown elephants mad with rage, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers among men (the sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them.'"
SECTION CLVI
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?' Thereupon Hidimva replied, 'This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son's opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine--my husband. Behold now that couple--man and Rakshasa--both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.'
"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa, slowly, said with smiles on his lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.
"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.' Arjuna at this juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.'
"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, 'Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.'
"Then all those mighty car-warriors, those tigers among men, saying, 'So be it,' proceeded along with their mother, followed by Hidimva, the Rakshasa woman.'"
SECTION CLVII
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.' Then Yudhishthira beholding Bhima in rage, said, 'O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?'
"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, 'O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one's life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.'
"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at nightfall.'
"Vaisampayana continued, 'Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the sides. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains. Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald-headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.
"Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha also--that foremost of Rakshasas--promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).'"
SECTION CLVIII
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then went, O king, from forest to forest killing deer and many animals (for their food). And in the course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their company those illustrious heroes were attired in the garbs of ascetics. And those mighty car-warriors sometimes proceeded in haste, carrying their mother on their backs; and sometimes they proceeded in disguise, and sometimes again with great celerity. And they used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.'
"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this affliction of yours consisting in your deceitful exile by the son of Dhritarashtra. Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye. But men are always partial to those who are in misfortune or of tender years. It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you. Live ye there in disguise, waiting for my return.'
'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting the Pandavas, led them into the town of Ekachakra. And the master also comforted Kunti, saying, 'Live, O daughter! This son of thine, Yudhishthira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, will rule over all the other monarchs of the earth. There is little doubt that, having by means of Bhima's and Arjuna's prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as those of Madri--mighty car-warriors all--will cheerfully sport as pleaseth them in their dominions. These tigers among men will also perform various sacrifices, such as the Rajasuya and the horse-sacrifice, in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.'
"Vaisampayana continued, 'With these words Vyasa introduced them into the dwelling of a Brahmana. And the island-born Rishi, addressing the eldest of the Pandavas, said, 'Wait here for me! I will come back to you! By adapting yourselves to the country and the occasion you will succeed in becoming very happy.'
"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be it.' And the illustrious master, the Rishi Vyasa, then went away to the region whence he had come.'"
SECTION CLIX
(Vaka-vadha Parva)
"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'
"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on arriving at Ekachakra, lived for a short time in the abode of a Brahmana. Leading an eleemosynary life, they behold (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes, and they became great favourites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they gathered in their mendicant tours, and Kunti used to divide the whole amongst them, each taking what was allotted to him. And those heroic chastisers of foes, with their mother, together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In this way, O bull of Bharata's race, the illustrious Pandavas lived there for some time.
"One day, while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brahmana. Hearing the inmates of the Brahmana's house wailing and indulging in piteous lamentations, Kunti, O king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha, addressing Bhima, said these words full of compassion. 'Our woes assuaged, we are, O son, living happily in the house of this Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others' abodes! O child, he is a true man upon whom favours are never lost. He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.'
"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the nature of the Brahmana's distress and whence also it hath arisen. Learning all about it, relieve it I will however difficult may the task prove.'
"Vaisampayana continued 'While mother and son were thus talking with each other, they heard again, O king, another wail of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards her tethered calf. She beheld the Brahmana with his wife, son and daughter, sitting with a woeful face, and she heard the Brahmana say, 'Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot! Life is sorrow and disease; life is truly a record of misery! The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained. The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one's possessions, and if any mishap befalls them, the possessor becomes afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we would be happy, but thou didst not then listen to me. Though frequently solicited by me, thou, O simple woman, said to me, 'I have been born here, and here have I grown old; this is my ancestral homestead.' Thy venerable father, O wife, and thy mother also, have, a long time ago, ascended to heaven. Thy relations also had all been dead. Oh why then didst thou yet like to live here? Led by affection for thy relatives thou didst not then hear what I said. But the time is now come when thou art to witness the death of a relative. Oh, how sad is that spectacle for me! Or perhaps the time is come for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive. Thou art my helpmate in all good deeds, self-denying and always affectionate unto me as a mother. The gods have given thee to me as a true friend and thou art ever my prime stay. Thou hast, by my parents, been made the participator in my domestic concerns. Thou art of pure lineage and good disposition, the mother of children, devoted to me, and so innocent; having chosen and wedded thee with due rites, I cannot abandon thee, my wife, so constant in thy vows, to save my life. How shall I myself be able to sacrifice my son a child of tender years and yet without the hirsute appendages (of manhood)? How shall I sacrifice my daughter whom I have begotten myself, who hath been placed, as a pledge, in my hands by the Creator himself for bestowal on a husband and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughters' sons? Some people think that the father's affection for a son is greater; others, that his affection for a daughter is greater, mine, however, is equal. How can I be prepared to give up the innocent daughter upon whom rest the regions of bliss obtainable by me in after life and my own lineage and perpetual happiness? If, again, I sacrifice myself and go to the other world, I should scarcely know any peace, for, indeed, it is evident that, left by me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand, if I sacrifice myself, these, without me, will certainly perish. The distress into which I have fallen is great; nor do I know the means of escape. Alas, what course shall I take today with my near ones. It is well that I should die with all these, for I can live no longer.'"
SECTION CLX
(Vaka-vadha Parva continued)
"Vaisampayana said, "On hearing these words of the Brahmana, his wife said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning; thou knowest that all men are sure to die; none should grieve for that which is inevitable. Wife, son, and daughter, all these are sought for one's own self. As thou art possessed of a good understanding, kill thou thy sorrows. I will myself go there. This indeed, is the highest and the eternal duty of a woman, viz., that by sacrificing her life she should seek the good of her husband. Such an act done by me will make thee happy, and bring me fame in this world and eternal bliss hereafter. This, indeed, is the highest virtue that I tell thee, and thou mayest, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me. I have borne thee a daughter and a son and thus been freed from the debt I had owed thee. Thou art well able to support and cherish the children, but I however, can never support and cherish them like thee. Thou art my life, wealth, and lord; bereft of thee, how shall these children of tender years--how also shall I myself, exist? Widowed and masterless, with two children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life? If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl? Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house--this innocent girl--in the way along which her ancestors have always walked? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of want when I shall become masterless? Overpowering myself who shall be masterless, unworthy persons will demand (the hand of) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force, like crows carrying away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy persons, I shall be despised in the world by even persons that are dishonourable, and I will certainly die. These children also, bereft of me and thee, their father, will, I doubt not, perish like fish when the water drieth up. There is no doubt that bereft of thee the three will perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons conversant with morals have said that for women that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself, for thee. For a woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one's self from danger and distress. One must guard one's wealth for freeing one's self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by (means of) his wife and his wealth. The learned have enunciated the truth that one's wife, son, wealth, and house, are acquired with the intention of providing against accidents, foreseen or unforeseen. The wise have also said that all one's relations weighed against one's own self would not be equal unto one's self. Therefore, revered sir, protect thy own self by abandoning me. O, give me leave to sacrifice myself, and cherish thou my children. Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, being conversant with the rules of morality, to place me before the Rakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore, it grieveth not me to die. I have borne thee children and have also grown old; I am ever desirous of doing good to thee; remembering all these I have come to this resolution. O revered sir, abandoning me thou mayest obtain another wife. By her thou mayest again acquire religious merit. There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first. Considering all this, and remembering too that sacrifice of thy own self is censurable, O, liberate today without loss of time thy own self, thy race, and these thy children (by abandoning me).'
"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana embraced her, and they both began to weep in silence, afflicted with grief.'"
SECTION CLXI
(Vaka-vadha Parva continued)
"Vaisampayana said, 'On hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them, saying, 'Why are you so afflicted and why do you so weep, as if you have none to look after you? O, listen to me and do what may be proper. There is little doubt that you are bound in duty to abandon me at a certain time. Sure to abandon me once, O, abandon me now and save every thing at the expense of me alone. Men desire to have children, thinking that children would save them (in this world as well as in the region hereafter). O, cross the stream of your difficulties by means of my poor self, as if I were a raft. A child rescueth his parents in this and the other regions; therefore is the child called by the learned Putra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my father. This my brother is of tender years, so there is little doubt that he will perish if thou diest now. If thou, my father, diest and my brother followeth thee, the funeral cake of the Pitris will be suspended and they will be greatly injured. Left behind by my father and brother, and by my mother also (for she will not survive her husband and son) I shall be plunged deeper and deeper in woe and ultimately perish in great distress. There can be little doubt that if thou escape from this danger as also my mother and infant brother, then thy race and the (ancestral) cake will be perpetuated. The son is one's own self; the wife is one's friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by removing that source of trouble, and do thou thereby set me in the path of virtue. As I am a girl, O father, destitute of thee, I shall be helpless and plunged in woe, and shall have to go everywhere. It is therefore that I am resolved to rescue my father's race and share the merit of that act by accomplishing this difficult task. If thou, O best of Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I shall be very much pained. Therefore, O father, be kind to me. O thou best of men, for our sake, for that of virtue and also thy race, save thyself, abandoning me, whom at one time thou shall be constrained to part from. There need be no delay, O father, in doing that which is inevitable. What can be more painful than that, when thou hast ascended to heaven, we shall have to go about begging our food, like dogs, from strangers. But if thou art rescued with thy relations from these difficulties, I shall then live happily in the region of the celestials. It hath been heard by us that if after bestowing thy daughter in this way, thou offerest oblations to the gods and the celestials, they will certainly be propitious.'
"Vaisampayana continued, 'The Brahmana and his wife, hearing these various lamentations of their daughter, became sadder than before and the three began to weep together. Their son, then, of tender years, beholding them and their daughter thus weeping together, lisped these words in a sweet tone, his eyes having dilated with delight, 'Weep not, O father, nor thou, O mother, nor thou O sister!' And smilingly did the child approach each of them, and at last taking up a blade of grass said in glee, 'With this will I slay the Rakshasa who eateth human beings!' Although all of them had been plunged in woe, yet hearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti thinking that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead.'"
SECTION CLXII
(Vaka-vadha Parva continued)
'Kunti said, 'I desire to learn from you the cause of this grief, for I will remove it, if possible.'
"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed worthy of thee. But this grief is incapable of being removed by any human being. Not far from this town, there liveth a Rakshasa of the name of Vaka, which cannibal is the lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He being the chief of the Asuras, this town and the country in which it is situate are protected by his might. We have no fear from the machinations of any enemy, or indeed from any living soul. The fee, however, fixed for that cannibal is his food, which consists of a cart-load of rice, two buffaloes, and a human being who conveyeth them unto him. One after another, the house-holders have to send him this food. The turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them with their children and wives and devoureth them all. There is, in this country, a city called Vetrakiya, where liveth the king of these territories. He is ignorant of the science of government, and possessed of little intelligence, he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we certainly deserve it all, inasmuch as we live within the dominion of that wretched and weak monarch in perpetual anxiety. Brahmanas can never be made to dwell permanently within the dominions of any one, for they are dependent on nobody, they live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acquisition of these three, the course of my actions hath been the reverse. Hence, plunged into a sea of danger, am suffering sorely. That turn, destructive of one's family, hath now devolved upon me. I shall have to give unto the Rakshasa as his fee the food of the aforesaid description and one human being to boot. I have no wealth to buy a man with. I cannot by any means consent to part with any one of my family, nor do I see any way of escape from (the clutches of) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today, attended by all my family in order that that wretch might devour us all at once'"
SECTION CLXIII
(Vaka-vadha Parva continued)
"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years, also only one daughter, young and helpless, so I do not like that any of these, or thy wife, or even thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one of them go, carrying in thy behalf tribute of that Rakshasa.'
"Hearing this, the Brahmana replied, 'To save my own life I shall never suffer this to be done. I shall never sacrifice, to save myself, the life of a Brahmana or of a guest. Indeed, even those that are of low origin and of sinful practices refuse to do (what thou askest me to do). It is said that one should sacrifice one's self and one's offspring for the benefit of a Brahmana. I regard this advice excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana is the highest sin, and there is no expiation for it. I think a reluctant sacrifice of one's own self is better than the reluctant sacrifice of a Brahmana. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act, from the consequence of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with practices allowable in seasons of distress, have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife, but I would never sanction the death of a Brahmana.'
"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa will not be able to kill my son, for that son of mine is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, O Brahmana, do not disclose this fact to anybody, for if it be known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.'
"Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti's speech, which was unto them as nectar. Then Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it.'"
SECTION CLXIV
(Vaka-vadha Parva continued)
"Vaisampayana said, 'After Bhima had pledged himself to accomplish the task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhishthira, the son of Pandu from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhishthira asked her in private, 'What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.'
"Yudhishthira said, 'What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's? Thou hast, O mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas, That Bhima, relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetous son of Dhritarashtra, that hero of immeasurable energy, remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the whole night and by whose prowess we were rescued from the palace of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of Dhritarashtra and acquired the whole earth with all her wealth, upon what considerations, O mother, hast thou resolved upon abandoning him? Hast thou been deprived of thy reason? Hath thy understanding been clouded by the calamities thou hast undergone?'
"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou needst not be at all anxious on account of Vrikodara. I have not come to this resolve owing to any weakness of understanding. Respected by him, and with our sorrows assuaged, we have, O son, been living in the house of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son, that Brahmana, I have resolved to do this. He, indeed, is a man upon whom good offices are never lost. The measure of his requital becometh greater than the measure of the services he receiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vrikodara is great. The might of Bhima's arms is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying you all, each heavy as an elephant, from Varanavata. There is no one on earth equal unto Bhima in might; he may even overcome that foremost of warriors, the holder of the thunderbolt himself. Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces. From this also, O son of Pandu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmana's foe. I have not acted in this from foolishness or ignorance or from motive of gain. I have deliberately resolved to do this virtuous deed. By this act, O Yudhishthira, two objects will be accomplished; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Brahmana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth that great fame in this world as in the other. A Kshatriya rendering help unto a Vaisya also on this earth certainly acquires world-wide popularity. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doeth so, in his next life he receiveth his birth in a royal line, commanding prosperity and the respect of other kings. O scion of Puru's race, the illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in bygone days. It is therefore, that I have resolved upon accomplishing this.'"
SECTION CLXV
(Vaka-vadha Parva continued)
"Having heard these words of his mother, Yudhishthira said, 'What thou, O mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excellent Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, O mother, always compassionate unto Brahmanas. But tell the Brahmana, O mother, that he doth not do anything whereby the dwellers in this town may know all about it, and make him promise to keep thy request.'
"Vaisampayana continued, 'Then, when the night passed away, Bhimasena, the son of Pandu, taking with him the Rakshasa's food set out for the place where the cannibal lived. The mighty son of Pandu, approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger at Bhima's words, came out and approached the place where Bhima was.
"Of huge body and great strength, of red eyes, red beard, and red hair, he was terrible to behold, and he came, pressing deep the earth with his tread. The opening of his mouth, was from ear to ear and his ears themselves were straight as arrows. Of grim visage, he had a forehead furrowed into three lines. Beholding Bhima eating his food, the Rakshasa advanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, 'Who is this fool, who desiring to go to the abode of Yama, eateth in my very sight the food intended for me?' Hearing these words, Bhima, O Bharata, smiled in derision and disregarding the Rakshasa, continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms upraised ran at Bhima desiring to kill him, there and then. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara, that slayer of hostile heroes continued to eat the Rakshasa's food. Filled with wrath at this, the Rakshasa struck, from behind with both his arms a heavy blow on the back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by the mighty Rakshasa, with both his hands, did not even look up at the Rakshasa but continued to eat as before. Then the mighty Rakshasa, inflamed with wrath, tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten up the whole of that food and washing himself stood cheerfully for fight. Then, O Bharata, possessed of great energy, Bhima, smiling in derision, caught with his left hand the tree hurled at him by the Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees, hurled them at Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king, the combat with trees between that human being and the Rakshasa, became so terrible that the region around soon became destitute of trees. Then the Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms. That mighty hero also clasping with his own strong arms the strong-armed Rakshasa, and exerting himself actively, began to drag him violently. Dragged by Bhima and dragging Bhima also, the cannibal was overcome with great fatigue. The earth began to tremble in consequence of the strength they both exerted, and large trees that stood there broke in pieces. Then Bhima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees and began to strike him with great force. Then placing one knee on the middle of the Rakshasa's back, Bhima seized his neck with his right hand and the cloth on his waist with his left, and bent him double with great force. The cannibal then roared frightfully. And, O monarch, he also began to vomit blood while he was being thus broken on Bhima's knee.'"
SECTION CLXVI
(Vaka-vadha Parva continued)
"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on Bhima's knee), died, uttering frightful yells. Terrified by these sounds, the relatives of that Rakshasa came out, O king, with their attendants. Bhima, that foremost of smiters, seeing them so terrified and deprived of reason, comforted them and made them promise (to give up cannibalism), saying, 'Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima, said, 'So be it,' and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal, placed him at one of the gates of the town and went away unobserved by any one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions.
"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's abode and related to Yudhishthira all that had happened, in detail. The next morning the inhabitants of the town in coming out saw the Rakshasa lying dead on the ground, his body covered with blood. Beholding that terrible cannibal, huge as a mountain cliff, thus mangled and lying on the ground, the hair of the spectators stood erect. Returning to Ekachakra, they soon gave the intelligence. Then, O king, the citizens by thousands accompanied by their wives, young and old, all began to come to the spot for beholding the Vaka and they were all amazed at seeing that superhuman feat. Instantly, O monarch, they began to pray to their gods. Then they began to calculate whose turn it had been the day before to carry food to the Rakshasa. And ascertaining this, they all came to that Brahmana and asked him (to satisfy their curiosity). Thus asked by them repeatedly, that bull among Brahmanas, desirous of concealing the Pandavas, said these words unto all the citizens, 'A certain high-souled Brahmana, skilled in mantras, beheld me weeping with my relatives after I had been ordered to supply the Rakshasa's food. Asking me the cause and ascertaining the distress of the town, that first of Brahmanas gave me every assurance and with smiles said, 'I shall carry the food for that wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the food towards the forest of Vaka. This deed, so beneficial unto us all, hath very certainly been done by him.'
Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered much. And the Vaisyas and the Sudras also became exceedingly glad, and they all established a festival in which the worship of Brahmanas was the principal ceremony (in remembrance of this Brahmana who had relieved them from their fears of Vaka).
SECTION CLXVII
(Chaitraratha Parva)
After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before.
"Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?'
"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada.
"Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?'
"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"
SECTION CLXVIII
(Chaitraratha Parva continued)
"The Brahmana said, 'At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. And it so happened that a wind arose and disrobed the Apsara standing there. And the Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi's vital fluid came out. And as it came out, he held it in a pot (drana), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). And Drona studied all the Vedas and their several branches. And Bharadwaja had a friend named Prishata who was the king of Panchalas. And about the time that Drona was born, Prishata also obtained a son named Drupada. And that bull amongst Kshatriyas, Prishata's son, going every day to that asylum of Bharadwaja, played and studied with Drona. And after Prishata's death, Drupada succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of his retiring into the weeds) was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, 'O best of Brahmanas, know me to be Drona who hath come to thee to obtain thy wealth.' Rama replied, saying, 'I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, thou mayest ask of me one of these two, either my body or my weapons.' Then Drona said, 'It behoveth thee, sir, to give me all thy weapons together with (the mysteries of) their use and withdrawal.'
"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,' gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, 'Know me for thy friend.' Hearing this Drupada said, 'One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why dost thou, therefore, desire (to revive our) former friendship?'
"The Brahmana continued, 'Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, 'Ye sinless ones, it behoveth you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.' Then Arjuna and others said unto their preceptor, 'So be it.'--After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, 'Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.' Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, 'O king, I again solicit thy friendship; and because none who is not a king deserveth to be the friend of a king, therefore, O Yajnasena, I am resolved to divide thy kingdom amongst ourselves. While thou art the king of the country to the south of Bhagirathi (Ganga), I will rule the country to the north.'
"The Brahmana continued, 'The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, 'O high-souled son of Bharadwaja, blest be thou, let it be so, let there be eternal friendship between us as thou desirest!' Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king's mind for a single moment. Sad at heart, the king began to waste away.'"
SECTION CLXIX
(Chaitraratha Parva continued)
"The Brahmana continued, 'King Drupada (after this), distressed at heart, wandered among many asylums of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, 'Oh, I have no offspring surpassing all in accomplishments.' And the monarch, from great despondency, always said 'Oh, fie on those children that I have and on my relatives!' And ever thinking of revenging himself on Drona, the monarch sighed incessantly. And that best of kings, O Bharata, even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred asylum of Brahmanas. There was in that asylum no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. And the king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. And those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas. Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him (one day), saying, 'O Upayaja, O Brahmana, if thou, performest those sacrificial rites by (virtue of) which I may obtain a son who may slay Drona, I promise thee ten thousand kine, or whatever else may be agreeable to thee, O first of Brahmanas, truly am I ready to make gifts to thee.' Thus addressed by the king, the Rishi replied, saying, 'I cannot (perform such rites).' But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, that first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, 'My elder brother (Yaja), one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him (at the time) and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (particular) fruit he saw not any impropriety of sinful nature: Indeed, he who observeth not purity (in one instance) is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat (impure) remnants of other people's feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, O king, go unto him; he will perform spiritual offices for thee.' Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still) worthy of homage, Drupada said unto him, 'O master, perform thou spiritual offices for me and I will give thee eighty thousand kine! Enmity with Drona burneth my heart; it behoveth thee therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great intelligence, the son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma force is greater in itself than (Drona's) Brahma force united with Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of my possession of Kshatriya might alone, I solicit the aid of thy Brahma force, having obtained thee so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So be it.' Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. And knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice (by aid of fire) from which the king was to obtain offspring. And he said, 'O king, a child shall be born unto thee, endued, as thou desirest, with great prowess, great energy, and great strength.'
"The Brahmana continued, 'Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. (And when everything was complete) Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also beareth many sweet scents; I am hardly fit for accepting (the sanctified butter which is to give me offspring). Wait for me a little, O Yaja! Wait for that happy consummation.' Yaja, however, replied, 'O lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished when the oblation hath already been prepared by me and sanctified by Upayaja's invocations?'
"The Brahmana continued, 'Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. And immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, 'Excellent, Excellent.' The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, 'This prince hath been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.' And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blest with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men. Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired (in marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair hips was born an incorporeal voice said, 'This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.' On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, 'Let not these know any one else except myself as their mother.' Yaja, desiring to do good unto the king said, 'So be it!' Then the Brahmanas (present there), their expectations fully gratified, bestowed names upon the new-born pair, 'Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.' And they also said, 'Because this daughter is so dark in complexion, she should be called Krishna (the dark).'
"The Brahmana continued, 'Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.'"
SECTION CLXX
(Chaitraratha Parva continued)
"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.'
"Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"
SECTION CLXXI
(Chaitraratha Parva continued)
"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, 'So be it.' Then, O king, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada.'
"Vaisampayana said, 'While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, 'Ye slayers of foes, are ye living in the path of virtue and according to the scriptures? Do ye worship the Brahmanas? Ye are not, I hope, backward in paying homage unto those that deserve your homage?' The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, 'An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara (Mahadeva), who became propitious unto her and said unto that illustrious damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara prepared to give thee what thou wilt ask.' Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, 'O give me, a husband endued with every accomplishment.' Then Isana (Mahadeva), that foremost of all speakers, replied unto her, saying, 'O blessed one, thou shall have five husbands from among the Bharata princes.' Thus told, the maiden said unto the god who had given her that boon, 'O lord, I desire to have only one husband through thy grace.' The god then addressed her again and said these excellent words, 'Thou hast, O girl, said full five times, 'Give me (a) husband.' Thou shalt, therefore, in another life have five husbands!' Ye princes of Bharata's line, that damsel of celestial beauty hath been born in the line of Drupada. The faultless Krishna of Prishata's line hath been appointed to be the wife of you all. Ye mighty ones, go therefore, to the capital of the Panchalas and dwell ye there. There is no doubt that having obtained her as wife ye shall be very happy.'
"Vaisampayana continued, 'Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.'"
SECTION CLXXII
(Chaitraratha Parva continued)
"Vaisampayana said, 'After Vyasa had gone away, those bulls among men, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them (against wild animals). And it so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, 'It is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men--not even kings at the head of their troops--who approach any pools of water at such a time. Stay ye at a distance, and approach me not. Know ye not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kuvera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera?'
"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga--that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb thee. Wicked being, those who are weak in fighting worship thee. This Ganga, issuing out of the golden peaks of Himavat, falleth into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It hath again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself hath said so. The auspicious and celestial river, capable of leading to heaven (them that touch its waters), is free from all dangers. Why dost thou then desire to bar us from it? This act of thine is not in consonance with eternal virtue. Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?'
"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, 'O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think, O Gandharva, that ye are superior (in prowess) to men; therefore shall I fight with thee, using celestial weapons and not with any crooked means. This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.'
"Vaisampayana continued, 'Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, 'O exalted one, extend to me thy protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeketh thy protection!' Beholding her (so afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who would slay a foe who hath been vanquished in fight, who hath been deprived of fame, who is protected by a woman, and who hath no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth me to show thee mercy.'
"The Gandharva replied, 'I have been vanquished by thee, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength hath been overcome: I have been fortunate in that I have obtained thee; O Arjuna, that wielder of celestial weapons! I like to impart to thee the power of (producing) illusions which Gandharvas alone have. My excellent and variegated chariot hath been burnt by means of thy fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self! What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to thee about its origin and transmission. Listen now to its power! One may see (by its aid) whatever one wisheth to see, and in whatever way he liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall however, communicate to thee this science without thyself being obliged to observe any rigid vow. O king, it is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. O best of men, I intend to give thee and each of thy brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor doth their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay (the Asura) Vritra with it. But hurled at Vritra's head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he poureth libations on the sacrificial fire, the chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It hath been said that horses, forming as they do a portion of the Kshatriya's chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya's chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any hue and speed at the will of their owners. These horses of mine that I give thee will always gratify thy wishes."
"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if from satisfaction for having obtained thy life at my hands in a situation of danger, thou givest me thy science, and these horses, I would not accept thy gift.' The Gandharva replied, saying, 'A meeting with an illustrious person is ever a source of gratification; besides thou hast given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may not all be on one side, I will take from thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of fire!'
"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by thee.'
"The Gandharva said, 'Ye are without wives (though ye have completed the period of study). Ye are without a particular Asrama (mode of life). Lastly, ye are out without a Brahmana walking before, therefore, ye sons of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of thy great race. O Arjuna, I have personal knowledge of thy preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,--these six perpetuators of Kuru race,--these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that ye are foremost of all wielders of weapons, that ye are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, O thou of Kuru's race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as, O son of Kunti, our might increaseth during the hours of darkness, accompanied by my wife I was filled with wrath. O best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as thou art in that mode now, it is for this, O Partha, that I have been defeated by thee in battle. O chastiser of foes, if any married Kshatriya fight with us at night, he can never escape, with life. But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his State to a priest, might vanquish! all wanderers in the night. O child of Tapati, men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king's priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he hath not and protect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. O son of Tapati, a king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom lasteth for ever in which Brahmanas have power.'"
SECTION CLXXIII
(Chaitraratha Parva continued)
"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I therefore wish to know what the precise significance of this word is, O virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But who is Tapati that we should be called Tapatyas?'
"Vaisampayana continued, 'Thus addressed, the Gandharva related to Dhananjaya, the son of Kunti, the (following) story well-known in the three worlds.'
"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men, I will duly recite to you in full this charming narrative. O, listen with attention to what I say in explanation of why I have addressed thee as Tapatya. That one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal unto himself. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and of perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought that there was none in the three worlds who, for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king Samvarana, was duly worshipping Surya with offerings of Arghya and flower-garlands and scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping Surya constantly in all his glory, with devotion and humility and piety. And beholding Samvarana conversant with all rules of virtue and unequalled on earth for beauty, Surya regarded him as the fit husband for his daughter, Tapati. And, O thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that best of kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya himself in the heavens filleth the firmament with his splendour, so did king Samvarana on earth fill every region with the splendour of his good achievements. And all men, O Partha, except Brahmanas, worshipped Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing the hearts of friends and Surya in scorching the hearts of foes. And, O Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter Tapati upon king Samvarana, who was possessed of such virtues and accomplishments.
"Once on a time, O Partha, king Samvarana, endued with beauty (of person) and immeasurable prowess, went on a hunting expedition to the under-woods on the mountain-breast. While wandering in quest of deer, the excellent steed the king rode, overcome, O Partha, with hunger, thirst and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander about upon the mountain-breast on foot and in course of his wandering the monarch saw a maiden of large eyes and unrivalled beauty, That grinder of hostile host--that tiger among kings--himself without a companion, beholding there that maiden without a companion, stood motionless gazing at her steadfastly. For her beauty, the monarch for some moment believed her to be (the goddess) Sri herself. Next he regarded her to be the embodiment of the rays emanating from Surya. In splendour of her person she resembled a flame of fire, though in benignity and loveliness she resembled a spotless digit of the moon. And standing on the mountain-breast, the black-eyed maiden appeared like a bright statue of gold. The mountain itself with its creepers and plants, because of the beauty and attire of that damsel, seemed to be converted into gold. The sight of that maiden inspired the monarch with a contempt for all women that he had seen before. By beholding her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. The king's heart and eyes were captivated by that damsel, as if they were bound with a cord and he remained rooted to that spot, deprived of his senses. The monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods Asuras and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden as unrivalled in the three worlds for wealth of beauty.
"And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt with the strong flame of desire the king asked that charming maiden, still innocent, though in her full youth, saying, 'Who art thou and whose? Why also dost thou stay here? O thou of sweet smiles, why dost thou wander alone in these solitary woods? Of every feature perfectly faultless, and decked with every ornament, thou seemest to be the coveted ornament of these ornaments themselves! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent lady, the best of women that I have ever seen or heard of would not compare with thee in beauty! O thou of handsome face, at sight of thee lovelier than the moon and graced with eyes like lotus-petals, the god of desire is grinding me.'
"King Samvarana thus addressed that damsel in the forest, who however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouds, that large-eyed maiden quickly disappeared in the very sight of the monarch. The king then wandered through the whole forest, like one out of his senses, in search of that girl of eyes like lotus-petals. Failing to find her, that best of monarchs indulged in copious lamentations and for a time stood motionless with grief.'"
SECTION CLXXIV
(Chaitraratha Parva continued)
"The Gandharva continued, 'When that maiden disappeared, that feller of hostile ranks deprived of his senses by Kama (concupiscence) himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and prominent and round hips appeared again before him, and smiling sweetly, said unto that perpetuator of Kuru's race these honeyed words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O tiger among kings, to lose thy reason, a celebrated man as thou art in the world.' Addressed in these honeyed words, the king opened his eyes and saw before him that selfsame girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents, weak with emotion, and said, 'Blest be thou O excellent woman of black eyes! As I am burning with desire and paying thee court, O, accept me! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the splendour of the filaments of the lotus, that Kama is incessantly piercing me with his keen shafts without stopping for a moment! O amiable and cheerful girl, I have been bitten by Kama who is even like a venomous viper. O thou of swelling and large hips, have mercy on me! O thou of handsome and faultless features, O thou of face like unto the lotus-petal or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee! Without thee, O timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is piercing me incessantly! O large-eyed girl, be merciful unto me! It becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it behoveth thee to relieve me from such affliction by giving me thy love! At first sight thou hast attracted my heart. My mind wandereth! Beholding thee I like not to cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of thee, the god of desire hath entered my heart, and is piercing me with his shafts! O thou of lotus-eyes, the flame of desire burneth within me! O, extinguish that flame with the water of thy love poured on it! O beautiful lady, by becoming mine, pacify thou the irrepressible god of desire that hath appeared here armed with his deadly bow and arrows and that is piercing me incessantly with those keen shafts of his! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best.'
"The Gandharva continued, 'Hearing those words of the monarch, Tapati made answer, 'O king, I am not the mistress of my own self! Be it known that I am a maiden under the control of my father. If thou really entertainest an affection for me, demand me of my father. Thou sayest, O king, that thy heart hath been robbed by me. But thou also hast, at first sight, robbed me of my heart; I am not the mistress of my body, and therefore, O best of kings, I do not approach thee; women are never independent. What girl is there in the three worlds that would not desire thee for her husband, as thou art kind unto all thy dependents and as thou art born in a pure race? Therefore, when the opportunity comes, ask my father Aditya for my hand with worship, ascetic penances, and vows. If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife. My name is Tapati and I am the younger sister of Savitri, and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"
SECTION CLXXV
(Chaitraratha Parva continued)
"The Gandharva continued, 'Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, 'Blest be thou, O sinless one! Fear not, O tiger among kings!' The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati. And that virtuous and best of Munis, as soon as he knew this, desirous of benefiting the monarch who was ever observant of vows, addressed him and gave him every assurance. The illustrious Rishi, in the very sight of that monarch, ascended upward to interview Surya, himself possessed of the splendour of that luminary. The Brahmana then approached with joined hands the god of a thousand rays and introduced himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art thou, O great Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever thou demandest of me, O foremost of eloquent men, I will confer on thee, however difficult it may be for me!' Thus addressed by Surya, the Rishi of great ascetic merit, bowing unto the god of light, replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty achievements, conversant with virtue, and of high soul. O firmament-ranger, Samvarana will make a worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara, resolved upon bestowing his daughter upon Samvarana, saluted the Rishi, and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou art the best of Rishis, Tapati is the best of women. What should we do, therefore, but bestow her on Samvarana?' With these words, the god Tapana, made over his daughter, Tapati, of every feature perfectly faultless, unto the illustrious Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted the girl, Tapati, and taking leave of Surya, came back to the spot, where that bull amongst the Kurus, of celestial achievements, was. King Samvarana, possessed by love and with his heart fixed on Tapati, beholding that celestial maiden of sweet smiles led by Vasishtha, became exceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds, dazzling the ten points of the heavens. And the illustrious Rishi Vasishtha of pure soul approached the monarch after the latter's twelve nights' vow was over. It was thus that king Samvarana obtained a wife after having worshipped with like the full moon. And that mighty bowman, that foremost one in Kuru's race having his curiosity greatly excited by what he heard of Vasishtha's ascetic power, asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast mentioned as Vasishtha. O, tell me in full about him! O chief of the Gandharvas, tell me who this illustrious Rishi was that was the priest of our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual (lit, mind-born) son and Arundhati's husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra's offence, that high-souled Rishi did not yet exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not (the laws of) Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted these monarchs in the performance of their sacrifices like Vrihaspati assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, O Partha, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with religion, profit and pleasure, be your priest.'"
Section CLXXVII
(Chaitraratha Parva continued)
"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence arose the hostility between Viswamitra and Vasishtha both of whom dwelt in a celestial hermitage? O, tell us all about it.'
"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as a Purana (legend) in all the three worlds. Listen to me as I recite it fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a son named Viswamitra, that grinder of foes, possessing a large army and many animals and vehicles. And Viswamitra, accompanied by his ministers, used to roam in quest of deer through the deep woods and over picturesque marascetic penances the propitious lord Vivaswat, by the help of Vasishtha's (ascetic power). And Samvarana, that bull among men with due rites took Tapati's hand on that mountain-breast which was resorted to by the celestials and the Gandharvas. The royal sage, with the permission of Vasishtha, desired to sport with his wife on that mountain. And the king caused Vasishtha, to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bidding farewell unto the monarch, Vasishtha left him and went away. Samvarana, who sported on that mountain like a celestial, sported with his wife in the woods and the under-woods on that mountain for twelve full years. And, O best of the Bharatas, the god of a thousand eyes poured no rain for twelve years on the capital and on the kingdom of that monarch. Then, O chastiser of enemies, when that season of drought broke out, the people of that kingdom, as also the trees and lower animals began to die fast. And during the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn grew. And the inhabitants in despair, and afflicted with the fear of hunger, left their homes and fled away in all directions. And the famished people of the capital and the country began to abandon their wives and children and grew reckless of one another. The people being afflicted with hunger, without a morsel of food and reduced to skeletons, the capital looked very much like the city of the king of the dead, full of only ghostly beings. On beholding the capital reduced to such a state, the illustrious and virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy and brought back unto the city that tiger among kings, Samvarana, along with his wife, after the latter had passed so long a period in solitude and seclusion. After the king had entered his capital, things became as before, for, when that tiger among kings came back to his own, the god of a thousand eyes, the slayer of Asuras, poured rain in abundance and caused corn to grow. Revivified by the foremost of virtuous souls the capital and the country became animated with extreme joy. The monarch, with his wife, Tapati, once more performed sacrifices for twelve years, like the lord Indra (god of rain) performing sacrifices with his wife, Sachi.'
"The Gandharva continued, 'This, O Partha, is the history of Tapati of old, the daughter of Vivaswat. It is for her that thou art (called) Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tapatya.'"
SECTION CLXXVI
(Chaitraratha Parva continued)
"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these words of the Gandharva, was inspired with feelings of devotion and stood shes (???--JBH), killing deer and wild boars. Once on a time, while out in quest of deer, the king became weak with exertion and thirst. The monarch arrived in that state at the asylum of Vasishtha, and the blessed and illustrious Rishi beholding him arrive, reverenced with his homage that best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch by offering him water to wash his face and feet with, and Arghya, and wild fruits, and clarified butter. For the illustrious Rishi had a cow yielding anything that was desired of her. When she was addressed, saying, 'O give',--she always yielded the article that was sought. And she yielded various fruits and corn, wild or grown in gardens and fields, and milk, and many excellent nutritive viands full of six different kinds of juice (taste?) and like unto nectar itself, and various other kinds of enjoyable things, O Arjuna, of ambrosial taste for drinking and eating, and for licking and sucking, and also many precious gems and robes of various kinds. With these desirable objects in profusion the monarch was worshipped. And the king with his minister and troops became highly pleased. And the monarch wondered much, beholding that cow with six elevated limbs and the beautiful flanks and hips, and five limbs that were broad, and eyes prominent like those of the frog and beautiful in size, and high udders, and faultless make, and straight and uplifted ears, and handsome horns, and well-developed head and neck.
"And, O prince, the son of Gadhi, gratified with everything and applauding the cow named Nandini, addressed the Rishi, saying, 'O Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'
"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this cow hath been kept by me for the sake of the gods, guests, and the Pitris, as also for my sacrifices. I cannot give Nandini in exchange for even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command? When thou givest me not what I desire in exchange even for ten thousand cows, I will not abandon the practice of my order; I will take thy cow even by force!'
"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou art a powerful monarch. O, do in haste what thou desirest; and stop not to consider its propriety.'
"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O Partha, then forcibly seized Nandini, that cow (white) like the swan or the moon, and attempted to take her away, afflicting her with stripes and persecuting her otherwise. The innocent Nandini then began, O Partha, to low piteously, and approaching the illustrious Vasishtha stood before him with uplifted face. Though persecuted very cruelly, she refused to leave the Rishi's asylum.'
"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art lowing repeatedly and I am hearing thy cries. But, O Nandini, even Viswamitra is taking thee away by force, what can I do in this matter, as I am a forgiving Brahmana?'
"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini, alarmed at the sight of Viswamitra's troops and terrified by Viswamitra himself, approached the Rishi still closer, and said, 'O illustrious one, why art thou so indifferent to my poor self afflicted with the stripes of the cruel troops of Viswamitra and crying so piteously as if I were masterless?' Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, 'The Kshatriya's might lies in physical strength, the Brahmana's in forgiveness. Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered, 'Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.' Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf, tied with a stout cord, and even now being weakened by it!'
"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word stay, raised her head and neck upward, and became terrible to behold. With eyes red with rage and lowing repeatedly, she then attacked Viswamitra's troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with rage, she soon became terrible to behold like unto the sun in his midday glory. And from her tail she began to rain showers of burning coals all around. And some moments after, from her tail she brought forth an army of Palhavas, and from her udders, an army of Dravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas. And that vast army of Mlechchhas in various uniforms, and armed with various weapons, as soon as it sprang into life, deploying in the very sight of Viswamitra, attacked that monarch's soldiers. And so numerous was that Mlechchha host that each particular soldier of Viswamitra was attacked by a band of six or seven of their enemies. Assailed with a mighty shower of weapons, Viswamitra's troops broke and fled, panic-stricken, in all directions, before his very eyes. But, O bull in Bharata's race, the troops of Vasishtha, though excited with wrath, took not the life of any of Viswamitra's troops. Nandini simply caused the monarch's army to be routed and driven off. And driven (from the asylum) twenty-seven full miles, panic-stricken, they shrieked aloud and beheld not anyone that could protect them. Viswamitra, beholding this wonderful feat that resulted from Brahmana prowess, became disgusted with Kshatriya prowess and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess! In judging of strength and weakness, I see that asceticism is true strength.' Saying this, the monarch, abandoning his large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. Crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. The son of Kusika at last drank Soma with Indra himself (in Heaven).'"
SECTION CLXXVIII
(Chaitraratha Parva continued)
"The Gandharva continued, 'There was, O Partha, a king in this world, named Kalmashapada, who was of the race of Ikshvaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes of hunting, and this grinder of foes pierced (with his arrows) many deer and wild boars. And in those deep woods the king also slew many rhinoceroses. Engaged in sport for some length of time, the monarch became very much fatigued and at last he gave up the chase, desiring to rest awhile.
"The great Viswamitra, endued with energy, had, a little while ago, desired to make that monarch his disciple. As the monarch, afflicted with hunger and thirst, was proceeding through the woods, he came across that best of Rishis, the illustrious son of Vasishtha, coming along the same path. The king ever victorious in battle saw that Muni bearing the name of Saktri, that illustrious propagator of Vasishtha's race, the eldest of the high-souled Vasishtha's hundred sons, coming along from opposite direction. The king, beholding him said, 'Stand out of our way.' The Rishi, addressing the monarch in a conciliatory manner, said unto him sweetly, 'O king, this is my way. This is the eternal rule of morality indicated in every treatise on duty and religion, viz., that a king should ever make way for Brahmanas.' Thus did they address each other respecting their right of way. 'Stand aside, stand aside', were the words they said unto each other. The Rishi, who was in the right, did not yield, nor did the king yield to him from pride and anger. That best of monarchs, enraged at the Rishi, refusing to yield him the way, acted like a Rakshasa, striking him with his whip. Thus whipped by the monarch, that best of Rishis, the son of Vasishtha, was deprived of his senses by anger, and speedily cursed that first of monarchs, saying, 'O worst of kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa subsisting on human flesh! Hence, thou worst of kings! thou shalt wander over the earth, affecting human form!' Thus did the Rishi Sakti, endued with great prowess, speak unto king Kalmashapada. At this time Viswamitra, between whom and Vasishtha there was a dispute about the discipleship of Kalmashapada, approached the place where that monarch and Vasishtha's son were. And, O Partha, that Rishi of severe ascetic penances, viz., Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they had been thus quarrelling with each other). After the curse had been pronounced, that best of monarchs knew that Rishi to be Vasishtha's son and equal unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of benefiting himself, remained on that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi began to humbly beseech him. And, O chief of the Kurus, Viswamitra, ascertaining the disposition of the king (and fearing that the difference might be made up), ordered a Rakshasa to enter the body of the king. And a Rakshasa of the name of Kinkara then entered the monarch's body in obedience to Saktri's curse and Viswamitra's command. And knowing, O chastiser of foes, that the Rakshasa had possessed himself of the monarch, that best of Rishis, Viswamitra, then left the spot and went away.
"Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.' Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.'
"The Gandharva continued, 'Thus commanded, the cook went out in search of meat. Distressed at not having found any, he informed the king of his failure. The monarch, however, possessed as he was by the Rakshasa, repeatedly said, without scruple of any kind, 'Feed him with human flesh.' The cook, saying, 'So be it,' went to the place where the (king's) executioners were, and thence taking human flesh and washing and cooking it duly and covering it with boiled rice offered it unto that hungry Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing with his spiritual sight that the food was unholy and, therefore, unworthy of being eaten, said these words with eyes red with anger, 'Because that worst of kings offereth me food that is unholy and unworthy of being taken, therefore that wretch shall have himself a fondness for such food. And becoming fond of human flesh as cursed by Saktri of old, the wretch shall wander over the earth, alarming and otherwise troubling all creatures.' The curse, therefore, on that king, thus repeated a second time, became very strong, and the king, possessed by a Rakshasa disposition, soon lost all his senses.
"A little while after, O Bharata, that best of monarchs, deprived of all his senses by the Rakshasa within him, beholding Saktri who had cursed him, said, 'Because thou hast pronounced on me this extraordinary curse, therefore, I shall begin my life of cannibalism by devouring thee.' Having said this, the king immediately slew Saktri and ate him up, like a tiger eating the animal it was fond of. Beholding Saktri thus slain and devoured, Viswamitra repeatedly urged that Rakshasa (who was within the monarch) against the other sons of Vasishtha. Like a wrathful lion devouring small animals, that Rakshasa soon devoured the other sons of the illustrious Vasishtha that were junior to Saktri in age. But Vasishtha, learning that all his sons had been caused to be slain by Viswamitra, patiently bore his grief like the great mountain that bears the earth. That best of Munis, that foremost of intelligent men, was resolved rather to sacrifice his own life than exterminate (in anger) the race of Kusikas. The illustrious Rishi threw himself down from the summit of Meru, but he descended on the stony ground as though on a heap of cotton. And, O son of Pandu, when the illustrious one found that death did not result from that fall, he kindled a huge fire in the forest and entered it with alacrity. But that fire, though burning brightly, consumed him not. O slayer of foes, that blazing fire seemed to him cool. Then the great Muni under the influence of grief, beholding the sea, tied a stony weight to his neck and threw himself into its waters. But the waves soon cast him ashore. At last when that Brahmana of rigid vows succeeded not in killing himself by any means, he returned, in distress of heart, to his asylum.'"
SECTION CLXXIX
(Chaitraratha Parva continued)
"The Gandharva continued, 'Beholding his asylum bereft of his children, the Muni afflicted with great grief left it again. And in course of his wandering he saw, O Partha, a river swollen with the waters of the rainy season, sweeping away numberless trees and plants that had grown on its margin. Beholding this, O thou of Kuru's race, the distressed Muni thinking that he would certainly be drowned if he fell into the waters of that river, he tied himself strongly with several cords and flung himself, under the influence of grief, into the current of that mighty stream. But, O slayer of foes, that stream soon cut those cords and cast the Rishi ashore. And the Rishi rose from the bank, freed from the cords with which he had tied himself. And because his cords were thus broken off by the violence of the current, the Rishi called the stream by the name of Vipasa (the cord-breaker). For his grief the Muni could not, from that time, stay in one place; he began to wander over mountains and along rivers and lakes. And beholding once again a river named Haimavati (flowing from Himavat) of terrible aspect and full of fierce crocodiles and other (aquatic) monsters, the Rishi threw himself into it, but the river mistaking the Brahmana for a mass of (unquenchable) fire, immediately flew in a hundred different directions, and hath been known ever since by the name of the Satadru (the river of a hundred courses). Seeing himself on the dry land even there he exclaimed, 'O, I cannot die by my own hands!' Saying this, the Rishi once more bent his steps towards his asylum. Crossing numberless mountains and countries, as he was about to re-enter his asylum, he was followed by his daughter-in-law named Adrisyanti. As she neared him, he heard the sound from behind of a very intelligent recitation of the Vedas with the six graces of elocution. Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O daughter, whose is this voice that I heard, repeating the Vedas along with the Angas like unto the voice of Saktri reciting the Vedas with the Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son Saktri. He hath been here full twelve years. The voice thou hearest is that of the Muni, who is reciting the Vedas.'
"The Gandharva continued, 'Thus addressed by her the illustrious Vasishtha became exceedingly glad. And saying, 'O, there is a child (of my race)!'--he refrained, O Partha, from self-destruction. The sinless one accompanied by his daughter-in-law, then returned to his asylum. And the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada. The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi, became filled with wrath and rose up, desiring to devour him. And Adrisyanti beholding before her that the Rakshasa of cruel deeds, addressed Vasishtha in these words, full of anxiety and fear, 'O illustrious one, the cruel Rakshasa, like unto Death himself armed with (his) fierce club, cometh towards us with a wooden club in hand! There is none else on earth, except thee, O illustrious one, and, O foremost of all that are conversant with the Vedas to restrain him today. Protect me, O illustrious one, from this cruel wretch of terrible mien. Surely, the Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear not, O daughter, there is no need of any fear from any Rakshasa. This one is no Rakshasa from whom thou apprehendest such imminent danger. This is king Kalmashapada endued with great energy and celebrated on earth. That terrible man dwelleth in these woods.'
"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi Vasishtha, endued with great energy, restrained him, O Bharata, by uttering the sound Hum. Sprinkling him again with water sanctified with incantations the Rishi freed the monarch from that terrible curse. For twelve years the monarch had been overwhelmed by the energy of Vasishtha's son like Surya seized by the planet (Rahu) during the season of an eclipse. Freed from the Rakshasa the monarch illumined that large forest by his splendour like the sun illumining the evening clouds. Recovering his power of reason, the king saluted that best of Rishis with joined palms and said, 'O illustrious one, I am the son of Sudasa and thy disciple, O best of Munis! O, tell me what is thy pleasure and what I am to do.' Vasishtha replied, saying, 'My desire hath already been accomplished. Return now to thy kingdom and rule thy subjects. And, O chief of men, never insult Brahmanas any more.' The monarch replied, 'O illustrious one, I shall never more insult superior Brahmanas. In obedience to thy command I shall always worship Brahmanas. But, O best of Brahmanas, I desire to obtain from thee that by which, O foremost of all that are conversant with the Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku's race, a desirable son possessing beauty and accomplishments and good behaviour.'
"The Gandharva continued, 'Thus addressed, Vasishtha, that best of Brahmanas devoted to truth replied unto that mighty bowman of a monarch, saying, 'I will give you.' After some time, O prince of men, Vasishtha, accompanied by the monarch, went to the latter's capital known all over the earth by the name of Ayodhya. The citizens in great joy came out to receive the sinless and illustrious one, like the dwellers in heaven coming out to receive their chief. The monarch, accompanied by Vasishtha, re-entered his auspicious capital after a long time. The citizens of Ayodhya beheld their king accompanied by his priest, as if he were the rising sun. The monarch who was superior to everyone in beauty filled by his splendour the whole town of Ayodhya, like the autumnal moon filling by his splendour the whole firmament. And the excellent city itself, in consequence of its streets having been watered and swept, and of the rows of banners and pendants beautifying it all around, gladdened the monarch's heart. And, O prince of Kuru's race, the city filled as it was with joyous and healthy souls, in consequence of his presence, looked gay like Amaravati with the presence of the chief of the celestials. After the royal sage had entered his capital, the queen, at the king's command, approached Vasishtha. The great Rishi, making a covenant with her, united himself with her according to the high ordinance. And after a little while, when the queen conceived, that best of Rishis, receiving the reverential salutations of the king, went back to his asylum. The queen bore the embryo in her womb for a long time. When she saw that she did not bring forth anything, she tore open her womb by a piece of stone. It was then that at the twelfth year (of the conception) was born Asmaka, that bull amongst men, that royal sage who founded (the city of) Paudanya.'"
SECTION CLXXX
(Chaitraratha Parva continued)
"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been residing in Vasishtha's asylum, brought forth (when the time came) a son who was the perpetuator of Saktri's race and who was a second Saktri in everything. O foremost of Bharatas, that best of Munis, the illustrious Vasishtha himself performed the usual after-birth ceremonies of his grandson. And, because the Rishi Vasishtha had resolved on self-destruction but had abstained therefrom as soon as he knew of the existence of that child, that child, when born, was called Parasara (the vivifier of the dead). The virtuous Parasara, from the day of his birth, knew Vasishtha for his father and behaved towards the Muni as such. One day, O son of Kunti, the child addressed Vasishtha, that first of Brahmana sages, as father, in the presence of his mother Adrisyanti. Adrisyanti, hearing the very intelligible sound father sweetly uttered by her son, addressed him with tearful eyes and said, 'O child, do not address this thy grandfather as father? Thy father, O son, has been devoured by a Rakshasa in a different forest. O innocent one, he is not thy father whom thou regardest so. The revered one is the father of that celebrated father of thine.' Thus addressed by his mother that best of Rishis of truthful speech, gave way to sorrow, but soon fired up and resolved to destroy the whole creation. Then that illustrious and great ascetic Vasishtha, that foremost of all persons conversant with Brahma, that son of Mitravaruna, that Rishi acquainted with positive truth, addressed his grandson who had set his heart upon the destruction of the world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in driving out that resolution from his grandson's mind.'
"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated king of the name of Kritavirya. That bull among the kings of the earth was the disciple of the Veda-knowing Bhrigus. That king, O child, after performing the Soma sacrifice, gratified the Brahmanas with great presents of rice and wealth. After that monarch had ascended to heaven, an occasion came when his descendants were in want of wealth. And knowing that the Bhrigus were rich, those princes went unto those best of Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect their wealth, buried it under earth; and some from fear of the Kshatriyas, began to give away their wealth unto (other) Brahmanas; while some amongst them duly gave unto the Kshatriyas whatever they wanted. It happened, however, that some Kshatriyas, in digging as they pleased at the house of particular Bhargava, came upon a large treasure. And the treasure was seen by all those bulls among Kshatriyas who had been there. Enraged at what they regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brahmanas, though the latter asked for mercy. And those mighty bowmen began to slaughter the Bhrigus with their sharp arrows. And the Kshatriyas wandered over the earth, slaughtering even the embryos that were in the wombs of the women of the Bhrigu race. And while the Bhrigu race was thus being exterminated, the women of that tribe fled from fear to the inaccessible mountains of Himavat. And one amongst these women, of tapering thighs, desiring to perpetuate her husband's race, held in one of her thighs an embryo endued with great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyas and reported the matter unto them. And the Kshatriyas then went to destroy that embryo. Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. And distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that hath gone out, addressed with anxious hearts that illustrious lady, saying, 'By thy grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. O handsome one, it behoveth thee with thy child to show us mercy. It behoveth thee to favour these kings by granting them their eye-sight.'"
SECTION CLXXXI
(Chaitraratha Parva continued)
"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said, 'Ye children, I have not robbed you of your eye-sight, nor am I angry with you. This child, however, of the Bhrigu race hath certainly been angry with you. There is little doubt, ye children, that ye have been robbed of your sight by that illustrious child whose wrath hath been kindled at the remembrance of the slaughter of his race. Ye children, while ye were destroying even the embryos of the Bhrigu race, this child was held by me in my thigh for a hundred years! And in order that the prosperity of Bhrigu's race might be restored, the entire Vedas with their branches came unto this one even while he was in the womb. It is plain that this scion of the Bhrigu race, enraged at the slaughter of his fathers, desireth to slay you! It is by his celestial energy that your eyes have been scorched. Therefore, ye children, pray ye unto this my excellent child born of my thigh. Propitiated by your homage he may restore your eye-sight.'
"Vasishtha continued, 'Hearing those words of the Brahmana lady, all these princes addressed the thigh-born child, saying, 'Be propitious!' And the child became propitious unto them. And that best of Brahmana Rishis, in consequence of his having been born after tearing open his mother's thigh, came to be known throughout the three worlds by the name of Aurva (thigh-born). And those princes regaining their eye-sight went away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the whole world. And the high-souled Rishi set his heart, O child, upon the destruction of every creature in the world. And that scion of the Bhrigu race, for paying homage (as he regarded) unto his slaughtered ancestors, devoted himself to the austerest of penances with the object of destroying the whole world. And desirous of gratifying his ancestors, the Rishi afflicted by his severe asceticism the three worlds with the celestials, the Asuras and human beings. The Pitris, then, learning what the child of their race was about, all came from their own region unto the Rishi and addressing him said:
'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath been witnessed by us. Be propitious unto the three worlds. O, control thy wrath. O child, it was not from incapacity that the Bhrigus of souls under complete control were, all of them, indifferent to their own destruction at the hands of the murderous Kshatriyas. O child, when we grew weary of the long periods of life alloted to us, it was then that we desired our own destruction through the instrumentality of the Kshatriyas. The wealth that the Bhrigus had placed in their house underground had been placed only with the object of enraging the Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as we were desirous of heaven, of what use could wealth be to us? The treasurer of heaven (Kuvera) had kept a large treasure for us. When we found that death could not, by any means, overtake us all, it was then, O child, that we regarded this as the best means (of compassing our desire). They who commit suicide never attain to regions that are blessed. Reflecting upon this, we abstained from self-destruction. That which, therefore thou desirest to do is not agreeable to us. Restrain thy mind, therefore, from the sinful act of destroying the whole world. O child, destroy not the Kshatriyas nor the seven worlds. O, kill this wrath of thine that staineth thy ascetic energy.'"
SECTION CLXXXII
(Chaitraratha Parva continued)
"The Gandharva said, 'Vasishtha after this, continued the narration saying, 'Hearing these words of the Pitris, Aurva, O child, replied unto them to this effect:
'Ye Pitris, the vow I have made from anger for the destruction of all the worlds, must not go in vain. I cannot consent to be one whose anger and vows are futile. Like fire consuming dry woods, this rage of mine will certainly consume me if I do not accomplish my vow. The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life (viz., religion, profit and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit, is not without its uses. It serveth to restrain the wicked and to protect the honest. While lying unborn within my mother's thigh, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. Ye Pitris, when those wretches of Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the worlds a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs. If there be a punisher of crimes in the worlds no one in all the worlds would dare commit a crime; if he findeth not a punisher, the number of sinners becometh large. The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been committed, is himself defiled by that sin. When kings and others, capable of protecting my fathers, protect them not, postponing that duty preferring the pleasures of life, I have just cause to be enraged with them. I am the lord of the creation, capable of punishing its iniquity. I am incapable of obeying your command. Capable of punishing this crime, if I abstain from so doing, men will once more have to undergo a similar persecution. The fire of my wrath too that is ready to consume the worlds, if repressed, will certainly consume by its own energy my own self. Ye masters, I know that ye ever seek the good of the worlds: direct me, therefore, as to what may benefit both myself and the worlds.'
"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that is born of thy wrath and that desireth to consume the worlds, into the waters. That will do thee good. The worlds, indeed, are all dependent on water (as their elementary cause). Every juicy substance containeth water, indeed the whole universe is made of water. Therefore, O thou best of Brahmanas, cast thou this fire of thy wrath into the waters. If, therefore, thou desirest it, O Brahmana, let this fire born of thy wrath abide in the great ocean, consuming the waters thereof, for it hath been said that the worlds are made of water. In this way, O thou sinless one, thy word will be rendered true, and the worlds with the gods will not be destroyed.'
"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath into the abode of Varuna. And that fire which consumeth the waters of the great ocean, became like unto a large horse's head which persons conversant with the Vedas call by the name of Vadavamukha. And emitting itself from that mouth it consumeth the waters of the mighty ocean. Blest be thou! It behoveth not thee, therefore, to destroy the worlds. O thou Parasara, who art acquainted with the higher regions, thou foremost of wise men!'"
SECTION CLXXXIII
(Chaitraratha Parva continued)
"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by the illustrious Vasishtha restrained his wrath from destroying the worlds. But the Rishi Parasara endued with great energy--the son of Saktri--the foremost of all persons acquainted with the Vedas--performed a grand Rakshasa sacrifice. And remembering the slaughter of (his father) Saktri, the great Muni began to consume the Rakshasas, young and old, in the sacrifice he performed. And Vasishtha did not restrain him from this slaughter of the Rakshasa, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice the great Muni Parasara sat before three blazing fires, himself like unto a fourth fire. And the son of Saktri, like the Sun just emerging from the clouds, illuminated the whole firmament by that stainless sacrifice of his into which large were the libations poured of clarified butter. Then Vasishtha and the other Rishis regarded that Muni blazing with his own energy as if he were the second Sun. Then the great Rishi Atri of liberal soul desirous of ending that sacrifice, an achievement highly difficult for others,--came to that place. And there also came, O thou slayer of all foes, Pulastya and Pulaha, and Kratu the performer of many great sacrifices, all influenced by the desire of saving the Rakshasas. And, O thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas had already been slain, told these words unto Parasara that oppressor of all enemies:
'There is no obstruction, I hope, to this sacrifice of thine, O child! Takest thou any pleasure, O child, in this slaughter of even all those innocent Rakshasas that know nothing of thy father's death. It behoveth thee not to destroy any creatures thus. This, O child, is not the occupation of a Brahmana devoted to asceticism. Peace is the highest virtue. Therefore, O Parasara, establish thou peace. How hast thou, O Parasara, being so superior, engaged thyself in such a sinful practice? It behoveth not thee to transgress against Saktri himself who was well-acquainted with all rules of morality. It behoveth not thee to extirpate any creatures. O descendant of Vasishtha's race, that which befell thy father was brought about by his own curse. It was for his own fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was capable of devouring Saktri; he himself provided for his own death. And, O Parasara, Viswamitra was only a blind instrument in that matter. Both Saktri and Kalmashapada, having ascended to heaven are enjoying great happiness. And, the other sons also of the great Rishi Vasishtha who were younger than Saktri, are even now enjoying themselves with the celestials. And, O child, O offspring of Vasishtha's son, thou hast also been, in this sacrifice, only an instrument in the destruction of these innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine. Let it come to an end.'
"The Gandharva continued, 'Thus addressed by Pulastya, as also by the intelligent Vasishtha, that mighty Muni--the son of Saktri then brought that sacrifice to an end. And the Rishi cast the fire that he had ignited for the purpose of the Rakshasas' sacrifice into the deep woods on the north of the Himavat. And that fire may be seen to this day consuming Rakshasas and trees and stones in all seasons.'"
SECTION CLXXXIV
(Chaitraratha Parva continued)
"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his queen to go unto that foremost of all persons conversant with the Vedas--the master Vasishtha? Why also did that illustrious and great Rishi Vasishtha himself who was acquainted with every rule of morality know a woman he should not have known? O friend, was this an act of sin on the part of Vasishtha? It behoveth thee to remove the doubts I entertain and refer to thee for solution.'
"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me as I answer the question thou hast asked in respect of Vasishtha and king Kalmashapada that cherisher of friends. O thou best of the Bharatas, I have told thee all about the curse of king Kalmashapada by Saktri, the illustrious son of Vasishtha. Brought under the influence of the curse, that smiter of all foes--king Kalmashapada--with eyes whirling in anger went out of his capital accompanied by his wife. And entering with his wife the solitary woods the king began to wander about. And one day while the king under the influence of the curse was wandering through that forest abounding in several kinds of deer and various other animals and overgrown with numerous large trees and shrubs and creepers and resounding with terrible cries, he became exceedingly hungry. And the monarch thereupon began to search for some food. Pinched with hunger, the king at last saw, in a very solitary part of the woods, a Brahmana and his wife enjoying each other. Alarmed at beholding the monarch the couple ran away, their desire ungratified. Pursuing the retreating pair, the king forcibly seized the Brahmana. Then the Brahmani, beholding her lord seized, addressed the monarch, saying, 'Listen to what I say, O monarch of excellent vows! It is known all over the world that thou art born in the solar race, and that thou art ever vigilant in the practice of morality and devoted to the service of thy superiors. It behoveth thee not to commit sin, O thou irrepressible one, deprived though thou hast been of thy senses by (the Rishi's) curse. My season hath come, and wishful of my husband's company I was connected with him. I have not been gratified yet. Be propitious unto us, O thou best of kings! Liberate my husband.' The monarch, however, without listening to her cries cruelly devoured her husband like a tiger devouring its desirable prey. Possessed with wrath at this sight, the tears that that woman shed blazed up like fire and consumed everything in that place. Afflicted with grief at the calamity that overtook her lord, the Brahmani in anger cursed the royal sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured under my very nose my illustrious husband dear unto me, even before my desires have been gratified, therefore shall thou, O wicked one afflicted by my curse, meet with instant death when thou goest in for thy wife in season. And thy wife, O wretch, shall bring forth a son uniting herself with that Rishi Vasishtha whose children have been devoured by thee. And that child, O worst of kings, shall be the perpetuator of thy race.' And cursing the monarch thus, that lady of Angira's house bearing every auspicious mark, entered the blazing fire in the very sight of the monarch. And, O thou oppressor of all foes, the illustrious and exalted Vasishtha by his ascetic power and spiritual insight immediately knew all. And long after this, when the king became freed from his curse, he approached his wife Madayanati when her season came. But Madayanati softly sent him away. Under the influence of passion the monarch had no recollection of that curse. Hearing, however, the words of his wife, the best of kings became terribly alarmed. And recollecting the curse he repented bitterly of what he had done. It was for this reason, O thou best of men, that the monarch infected with the Brahmani's curse, appointed Vasishtha to beget a son upon his queen.'"
SECTION CLXXXV
(Chaitraratha Parva continued)
"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.'
"The Gandharva replied, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest."
"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvas, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee. Blest be thou.' Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.'"
SECTION CLXXXVI
(Swayamvara Parva)
"Vaisampayana said, 'Then those tigers among men--those brothers--the five Pandavas, set out for Panchala to behold that country and Draupadi and the festivities (in view of her marriage). And those tigers among men--those oppressors of all enemies--in going along with their mother, saw on the way numerous Brahmanas proceeding together. And those Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked them, 'Where are ye going to? Whence also are ye come?' And Yudhishthira replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are uterine brothers proceeding together with our mother. We are coming even from Ekachakra.' The Brahmanas then said, 'Go ye this very day to the abode of Drupada in the country of the Panchalas. A great Swayamvara takes place there, on which a large sum of money will be spent. We also are proceeding thither. Let us all go together. Extraordinary festivities will take place (in Drupada's abode). The illustrious Yajnasena, otherwise called Drupada, had a daughter risen from the centre of the sacrificial altar. Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. And the slender-waisted Draupadi of every feature perfectly faultless, and whose body emitteth a fragrance like unto that of the blue lotus for two full miles around, is the sister of the strong-armed Dhrishtadyumna gifted with great prowess--the (would-be) slayer of Drona--who was born with natural mail and sword and bow and arrows from the blazing fire, himself like unto the second Fire. And that daughter of Yajnasena will select a husband from among the invited princes. And we are repairing thither to behold her and the festivities on the occasion, like unto the festivities of heaven. And to that Swayamvara will come from various lands kings and princes who are performers of sacrifices in which the presents to the Brahmanas are large: who are devoted to study, are holy, illustrious, and of rigid vows; who are young and handsome; and who are mighty car-warriors and accomplished in arms. Desirous of winning (the hand of) the maiden those monarchs will all give away much wealth and kine and food and other articles of enjoyment. And taking all they will give away and witnessing the Swayamvara, and enjoying the festivities, we shall go wheresoever we like. And there will also come unto that Swayamvara, from various countries, actors, and bards singing the panegyrics of kings, and dancers, and reciters of Puranas, and heralds, and powerful athletes. And beholding all these sights and taking what will be given away to illustrious ones, ye will return with us. Ye are all handsome and like unto the celestials! Beholding you, Krishna may, by chance, choose some one amongst you superior to the rest. This thy brother of mighty arms and handsome and endued with beauty also, engaged in (athletic) encounters, may, by chance, earn great wealth.'
"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye Brahmanas, we will all go with you to witness that maiden's Swayamvara--that excellent jubilee.'"
SECTION CLXXXVII
(Swayamvara Parva continued)
"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O Janamejaya, proceeded towards the country of the southern Panchalas ruled over by the king Drupada. And on their way those heroes beheld the illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless. And duly saluting the Rishi and saluted by him, after their conversation was over, commanded by him they proceeded to Drupada's abode. And those mighty chariot-fighters proceeded by slow stages staying for some time within those beautiful woods and by fine lakes that they beheld along their way. Devoted to study, pure in their practices, amiable, and sweet-speeched, the Pandavas at last entered the country of the Panchalas. And beholding the capital, as also the fort, they took up their quarters in the house of a potter, Adopting the Brahmanical profession, they began to lead an eleemosynary life. And no men recognised those heroes during their stay in Drupada's capital.
"Yajnasena always cherished the desire of bestowing his daughter on Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody. And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very stiff bow to be made that was incapable of being bent by any except Arjuna. Causing some machinery to be erected in the sky, the king set up a mark attached to that machinery. And Drupada said, 'He that will string this bow and with these well-adorned arrows shoot the mark above the machine shall obtain my daughter.'
"Vaisampayana continued, 'With these words king Drupada proclaimed the Swayamvara. On hearing of them, O Bharata, the kings of other lands came to his capital. And there came also many illustrious Rishis desirous of beholding the Swayamvara. And there came also, O king, Duryodhana and the Kurus accompanied by Kama. There also came many superior Brahmanas from every country. And the monarchs who came there were all received with reverence by the illustrious Drupada. Desirous of beholding the Swayamvara, the citizens, roaring like the sea, all took their seats on the platforms that were erected around the amphitheatre. The monarch entered the grand amphitheatre by the north-eastern gate. And the amphitheatre which itself had been erected on an auspicious and level plain to the north-east of Drupada's capital, was surrounded by beautiful mansions. And it was enclosed on all sides with high walls and a moat with arched doorways here and there. The vast amphitheatre was also shaded by a canopy of various colours. And resounding with the notes of thousands of trumpets, it was scented with black aloes and sprinkled all over with water mixed with sandal-paste and decorated with garlands of flowers. It was surrounded with high mansions perfectly white and resembling the cloud-kissing peaks of Kailasa. The windows of those mansions were covered with net works of gold; the walls were set with diamonds and precious costly carpets and cloths. All those mansions adorned with wreaths and garlands of flowers and rendered fragrant with excellent aloes, were all white and spotless, like unto the necks of swans. And the fragrance therefrom could be perceived from the distance of a Yojana (eight miles). And they were each furnished with a hundred doors wide enough to admit a crowd of persons; they were adorned with costly beds and carpets, and beautified with various metals; they resembled the peaks of the Himavat. And in those seven-storied houses of various sizes dwelt the monarchs invited by Drupada whose persons were adorned with every ornament and who were possessed with the desire of excelling one another. And the inhabitants of the city and the country who had come to behold Krishna and taken their seats on the excellent platforms erected around, beheld seated within those mansions those lions among kings who were all endued with the energy of great souls. And those exalted sovereigns were all adorned with the fragrant paste of the black aloe. Of great liberality, they were all devoted to Brahma and they protected their kingdoms against all foes. And for their own good deeds they were loved by the whole world.
"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas and beheld the unequalled affluence of the king of the Panchalas. And that concourse of princes, Brahmanas, and others, looking gay at the performances of actors and dancers (large presents of every kind of wealth being constantly made), began to swell day by day. And it lasted, O king, several days, till on the sixteenth day when it was at its full, the daughter of Drupada, O thou bull of the Bharata race, having washed herself clean entered the amphitheatre, richly attired and adorned with every ornament and bearing in her hand a dish of gold (whereon were the usual offerings of Arghya) and a garland of flowers. Then the priest of the lunar race--a holy Brahmana conversant with all mantras--ignited the sacrificial fire and poured on it with due rites libations of clarified butter. And gratifying Agni by these libations and making the Brahmanas utter the auspicious formula of benediction, stopped the musical instruments that were playing all around. And when that vast amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed of a voice deep as the sound of the kettledrum or the clouds, taking hold of his sister's arm, stood in the midst of that concourse, and said, with a voice loud and deep as the roar of the clouds, these charming words of excellent import, 'Hear ye assembled kings, this is the bow, that is the mark, and these are the arrows. Shoot the mark through the orifice of the machine with these five sharpened arrows. Truly do I say that, possessed of lineage, beauty of persons, and strength whoever achieveth this great feat shall obtain today this my sister, Krishna for his wife.' Having thus spoken unto the assembled monarchs Drupada's son then addressed his sister, reciting unto her the names and lineages and achievements of those assembled lords of the earth.'"
SECTION CLXXXVIII
(Swayamvara Parva continued)
"Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand. Innumerable other illustrious monarchs all bulls among Kshatriyas--have also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons of the king Gandhara--have also come. Foremost of all wielders of weapons--the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings--all Kshatriyas celebrated throughout the world--have come, O blessed one, for thee. Endued with prowess, these will shoot the mark. And thou shalt choose him for thy husband who amongst these will shoot the mark.'"
SECTION CLXXXIX
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. And intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas assembled in that amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial (of old) standing round Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their cars, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera with Yama walking ahead. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. And beholding those elephants in rut--the five (Pandavas)--attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. And he said unto Rama (Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu (Arjuna); and those are the twin heroes.' And Rama surveying them slowly cast a glance of satisfaction at Krishna. Biting their nether lips in wrath, the other heroes there--sons and grandsons of kings--with their eyes and hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi alone without noticing the Pandavas. And the sons of Pritha also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. And crowded with celestial Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and filled with celestial perfumes and scattered over with celestial flowers, and resounding with the kettle-drum and the deep hum of infinite voices, and echoing with the softer music of the flute, the Vina, and the tabor, the cars of the celestials could scarcely find a passage through the firmament. Then those princes--Karna, Duryodhana, Salwa, Salya, Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga, Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many other sons and grandsons of kings,--sovereigns of territories with eyes like lotus-petals,--one after another began to exhibit prowess for (winning) that maiden of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with mighty arms, possessed of prowess and vigour and bursting with strength and energy, those princes could not, even in imagination, string that bow of extraordinary stiffness.
"And (some amongst) those kings in exerting with swelling lips each according to his strength, education, skill, and energy,--to string that bow, were tossed on the ground and lay perfectly motionless for some time. Their strength spent and their crowns and garlands loosened from their persons, they began to pant for breath and their ambition of winning that fair maiden was cooled. Tossed by that tough bow, and their garlands and bracelets and other ornaments disordered, they began to utter exclamations of woe. And that assemblage of monarchs, their hope of obtaining Krishna gone, looked sad and woeful. And beholding the plight of those monarchs, Karna that foremost of all wielders of the bow went to where the bow was, and quickly raising it strung it and placed the arrows on the string. And beholding the son of Surya--Karna of the Suta tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen--the sons of Pandu--regarded the mark as already shot and brought down upon the ground. But seeing Karna, Draupadi loudly said, 'I will not select a Suta for my lord.' Then Karna, laughing in vexation and casting glance at the Sun, threw aside the bow already drawn to a circle.
Then when all those Kshatriyas gave up the task, the heroic king of the Chedis--mighty as Yama (Pluto) himself--the illustrious and determined Sisupala, the son of Damaghosa, in endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endued with great strength and powers, approaching the bow stood there for some moment, fixed and motionless like a mountain. Tossed by the bow, he too fell upon his knees on the ground, and rising up, the monarch left the amphitheatre for (returning to) his kingdom. Then the great hero Salya, the king of Madra, endued with great strength, in endeavouring to string the bow fell upon his knees on the ground. At last when in that assemblage consisting of highly respectable people, all the monarchs had become subjects of derisive talk that foremost of heroes--Jishnu, the son of Kunti--desired to string the bow and placed the arrows on the bow-string.'"
SECTION CLXL
(Swayamvara Parva continued)
"Vaisampayana continued, 'When all the monarchs had desisted from stringing that bow, the high-souled Jishnu arose from among the crowd of Brahmanas seated in that assembly. And beholding Partha possessing the complexion of Indra's banner, advancing towards the bow, the principal Brahmanas shaking their deer-skins raised a loud clamour. And while some were displeased, there were others that were well-pleased. And some there were, possessed of intelligence and foresight, who addressing one another said, 'Ye Brahmanas, how can a Brahmana stripling unpractised in arms and weak in strength, string that bow which such celebrated Kshatriyas as Salya and others endued with might and accomplished in the science and practice of arms could not? If he doth not achieve success in this untried task which he hath undertaken from a spirit of boyish unsteadiness, the entire body of Brahmanas here will be rendered ridiculous in the eyes of the assembled monarchs. Therefore, forbid this Brahmana that he may not go to string the bow which he is even now desirous of doing from vanity, childish daring, or mere unsteadiness.' Others replied, 'We shall not be made ridiculous, nor shall we incur the disrespect of anybody or the displeasure of the sovereigns. Some remarked, 'This handsome youth is even like the trunk of a mighty elephant, whose shoulders and arms and thighs are so well-built, who in patience looks like the Himavat, whose gait is even like that of the lion, and whose prowess seems to be like that of an elephant in rut, and who is so resolute, that it is probable that he will accomplish this feat. He has strength and resolution. If he had none, he would never go of his own accord. Besides, there is nothing in the three worlds that Brahmanas of all mortal men cannot accomplish. Abstaining from all food or living upon air or eating of fruits, persevering in their vows, and emaciated and weak, Brahmanas are ever strong in their own energy. One should never disregard a Brahmana whether his acts be right or wrong, by supposing him incapable of achieving any task that is great or little, or that is fraught with bliss or woe. Rama the son of Jamadagni defeated in battle, all the Kshatriyas. Agastya by his Brahma energy drank off the fathomless ocean. Therefore, say ye, 'Let this youth bend the bow and string it with ease' (and many said), 'So be it.' And the Brahmanas continued speaking unto one another these and other words. Then Arjuna approached the bow and stood there like a mountain. And walking round that bow, and bending his head unto that giver of boons--the lord Isana--and remembering Krishna also, he took it up. And that bow which Rukma, Sunitha, Vakra, Radha's son, Duryodhana, Salya, and many other kings accomplished in the science and practice of arms, could not even with great exertion, string, Arjuna, the son of Indra, that foremost of all persons endued with energy and like unto the younger brother of Indra (Vishnu) in might, strung in the twinkling of an eye. And taking up the five arrows he shot the mark and caused it to fall down on the ground through the hole in the machine above which it had been placed. Then there arose a loud uproar in the firmament, and the amphitheatre also resounded with a loud clamour. And the gods showered celestial flowers on the head of Partha the slayer of foes. And thousands of Brahmanas began to wave their upper garments in joy. And all around, the monarchs who had been unsuccessful, uttered exclamations of grief and despair. And flowers were rained from the skies all over the amphitheatre. And the musicians struck up in concert. Bards and heralds began to chant in sweet tones the praises (of the hero who accomplished the feat). And beholding Arjuna, Drupada--that slayer of foes,--was filled with joy. And the monarch desired to assist with his forces the hero if the occasion arose. And when the uproar was at its height, Yudhishthira, the foremost of all virtuous men, accompanied by those first of men the twins, hastily left the amphitheatre for returning to his temporary home. And Krishna beholding the mark shot and beholding Partha also like unto Indra himself, who had shot the mark, was filled with joy, and approached the son of Kunti with a white robe and a garland of flowers. And Arjuna the accomplisher of inconceivable feats, having won Draupadi by his success in the amphitheatre, was saluted with reverence by all the Brahmanas. And he soon after left the lists followed close by her who thus became his wife.'"
SECTION CLXLI
(Swayamvara Parva continued)
"Vaisampayana said, 'When the king (Drupada) expressed his desire of bestowing his daughter on that Brahmana (who had shot the mark), all those monarchs who had been invited to the Swayamvara, looking at one another, were suddenly filled with wrath. And they said, 'Passing us by and treating the assembled monarchs as straw this Drupada desireth to bestow his daughter--that first of women,--on a Brahmana! Having planted the tree he cutteth it down when it is about to bear fruit. The wretch regardeth us not: therefore let us slay him. He deserveth not our respect nor the veneration due to age. Owing to such qualities of his, we shall, therefore, slay this wretch that insulteth all kings, along with his son. Inviting all the monarchs and entertaining them with excellent food, he disregardeth us at last. In this assemblage of monarchs like unto a conclave of the celestials, doth he not see a single monarch equal unto himself? The Vedic declaration is well-known that the Swayamvara is for the Kshatriyas. The Brahmanas have no claim in respect of a selection of husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not to select any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this Brahmana, although he hath, from officiousness or avarice, done this injury to the monarchs, he should not yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and whatever other wealth we have, all exist for Brahmanas. Something must be done here (even unto him), so that from fear of disgrace and the desire of maintaining what properly belongeth unto each order, other Swayamvaras may not terminate in this way.'
"Having addressed one another thus, those tigers among monarchs endued with arms like unto spiked iron maces, took up their weapons and rushed at Drupada to slay him then and there. And Drupada beholding those monarchs all at once rushing towards him in anger with bows and arrows, sought, from fear, the protection of the Brahmanas. But those mighty bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all foes, advanced to oppose those monarchs rushing towards them impetuously like elephants in the season of rut. Then the monarchs with gloved fingers and upraised weapons rushed in anger at the Kuru princes, Bhima and Arjuna, to slay them. Then the mighty Bhima of extraordinary achievements, endued with the strength of thunder, tore up like an elephant a large tree and divested it of its leaves. And with that tree, the strong-armed Bhima, the son of Pritha, that grinder of foes, stood, like unto the mace-bearing king of the dead (Yama) armed with his fierce mace, near Arjuna that bull amongst men. And beholding that feat of his brother, Jishnu of extraordinary intelligence, himself also of inconceivable feats, wondered much. And equal unto Indra himself in achievements, shaking off all fear he stood with his bow ready to receive those assailants. And beholding those feats of both Jishnu and his brother, Damodara (Krishna) of superhuman intelligence and inconceivable feats, addressing his brother, Halayudha (Valadeva) of fierce energy, said, 'That hero there, of tread like that of a mighty lion, who draweth the large bow in his hand four full cubits in length, is Arjuna! There is no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero who having speedily torn up the tree hath suddenly become ready to drive off the monarchs is Vrikodara! For no one in the world, except Vrikodara, could today perform such a feat in the field of battle. And that other youth of eyes like unto lotus-petals, of full four cubits height, of gait like that of a mighty lion, and humble withal, of fair complexion and prominent and shining nose, who had, a little before, left the amphitheatre, is Dharma's son (Yudhishthira). The two other youths, like unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that the sons of Pandu along with their mother Pritha had all escaped from the conflagration of the house of lac.' Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother (Krishna), said with great satisfaction, 'O, I am happy to hear, as I do from sheer good fortune, that our father's sister Pritha with the foremost of the Kaurava princes have all escaped (from death)!'"
SECTION CLXLII
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those bulls among Brahmanas shaking their deer-skins and water-pots made of cocoanut-shells exclaimed, 'Fear not, we will fight the foe!' Arjuna smilingly addressing those Brahmanas exclaiming thus, said, 'Stand ye aside as spectators (of the fray) Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.' Having said this, the mighty Arjuna taking up the bow he had obtained as dower accompanied by his brother Bhima stood immovable as a mountain. And beholding those Kshatriyas who were ever furious in battle with Karna ahead, the heroic brothers rushed fearlessly at them like two elephants rushing against a hostile elephant. Then those monarchs eager for the fight fiercely exclaimed, 'The slaughter in battle of one desiring to fight is permitted.' And saying this, the monarchs suddenly rushed against the Brahmanas. And Karna endued with great energy rushed against Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima like an elephant rushing against another for the sake of a she-elephant in heat; while Duryodhana and others engaged with the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Karna, the son of Vikartana (Surya), advancing towards him, drew his tough bow and pieced him with his sharp arrows. And the impetus of those whetted arrows furnished with fierce energy made Radheya (Karna) faint. Recovering consciousness Karna attacked Arjuna with greater care than before. Then Karna and Arjuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. And such was the lightness of hand they both displayed that (each enveloped by the other's shower of arrows) they both became invisible (unto the spectators of their encounter). 'Behold the strength of my arms.'--'Mark, how I have counteracted that feat,'--those were the words--intelligible to heroes alone--in which they addressed each other. And incensed at finding the strength and energy of Arjuna's arms unequalled on the earth, Karna, the son of Surya, fought with greater vigour. And parrying all those impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And this feat of his was applauded by all the warriors. Then addressing his antagonist, Karna said, 'O thou foremost of Brahmanas, I am gratified to observe the energy of thy arms that knoweth no relaxation in battle and thy weapons themselves fit for achieving victory. Art thou the embodiment of the science of weapons, or art thou Rama that best of Brahmanas, or Indra himself, or Indra's younger brother Vishnu called also Achyuta, who for disguising himself hath assumed the form of a Brahmana and mustering such energy of arms fighteth with me? No other person except the husband himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with me when I am angry on the field of battle.' Then hearing those words of his, Phalguna replied, saying, 'O Karna, I am neither the science of arms (personified), nor Rama endued with superhuman powers. I am only a Brahmana who is the foremost of all warriors and all wielders of weapons. By the grace of my preceptor I have become accomplished in the Brahma and the Paurandara weapons. I am here to vanquish thee in battle. Therefore, O hero, wait a little.'
"Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted son of Radha desisted from the fight, for that mighty chariot-fighter thought that Brahma energy is ever invincible. Meanwhile on another part of the field, the mighty heroes Salya and Vrikodara, well-skilled in battle and possessed of great strength and proficiency, challenging each other, engaged in fight like two elephants in rut. And they struck each other with their clenched fists and knees. And sometimes pushing each other forward and sometimes dragging each other near, sometimes throwing each other down; face downward, and sometimes on the sides, they fought on, striking, each other at times with their clenched fists. And encountering each other with blows hard as the clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya on his arms hurled him to a distance. And Bhimasena, that bull amongst men, surprised all (by the dexterity of his feat) for though he threw Salya on the ground he did it without hurting him much. And when Salya was thus thrown down and Karna was struck with fear, the other monarchs were all alarmed. And they hastily surrounded Bhima and exclaimed, 'Surely these bulls amongst Brahmanas are excellent (warriors)! Ascertain in what race they have been born and where they abide. Who can encounter Karna, the son of Radha, in fight, except Rama or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana in battle except Krishna, the son of Devaki, and Kripa, the son of Saradwan? Who also can overthrow in battle Salya, that first of mighty warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the heroic Duryodhana? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. And first let us ascertain who these are; for after we have done that we may cheerfully fight with them.'
"Vaisampayana continued, 'And Krishna, having beheld that feat of Bhima, believed them both to be the son of Kunti. And gently addressing the assembled monarchs, saying, 'This maiden hath been justly acquired (by the Brahmana),' he induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. And those best of monarchs then returned to their respective kingdoms, wondering much. And those who had come there went away saying. 'The festive scene hath terminated in the victory of the Brahmanas. The princess of Panchala hath become the bride of a Brahmana.' And surrounded by Brahmanas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. And those heroes among men, mangled by the enemy and followed by Krishna, on coming at last out of that throng, looked like the full moon and the sun emerging from the clouds.
"Meanwhile Kunti seeing that her sons were late in returning from their eleemosynary round, was filled with anxiety. She began to think of various evils having overtaken her sons. At one time she thought that the sons of Dhritarashtra having recognised her sons had slain them. Next she feared that some cruel and strong Rakshasas endued with powers of deception had slain them. And she asked herself, 'Could the illustrious Vyasa himself (who had directed my sons to come to Panchala) have been guided by perverse intelligence?' Thus reflected Pritha in consequence of her affection for her offspring. Then in the stillness of the late afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode of the potter, like the cloud-covered sun appearing on a cloudy day.'"
SECTION CLXLIII
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those illustrious sons of Pritha, on returning to the potter's abode, approached their mother. And those first of men represented Yajnaseni unto their mother as the alms they had obtained that day. And Kunti who was there within the room and saw not her sons, replied, saying, 'Enjoy ye all (what ye have obtained).' The moment after, she beheld Krishna and then she said, 'Oh, what have I said?' And anxious from fear of sin, and reflecting how every one could be extricated from the situation, she took the cheerful Yajnaseni by the hand, and approaching Yudhishthira said, 'The daughter of king Yajnasena upon being represented to me by thy younger brothers as the alms they had obtained, from ignorance, O king, I said what was proper, viz., 'Enjoy ye all what hath been obtained. O thou bull of the Kuru race, tell me how my speech may not become untrue; how sin may not touch the daughter of the king of Panchala, and how also she may not become uneasy.'
"Vaisampayana continued, 'Thus addressed by his mother that hero among men, that foremost scion of the Kuru race, the intelligent king (Yudhishthira), reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said, 'By thee, O Phalguna, hath Yajnaseni been won. It is proper, therefore, that thou shouldst wed her. O thou withstander of all foes, igniting the sacred fire, take thou her hand with due rites.'
"Arjuna, hearing this, replied, 'O king, do not make me a participator in sin. Thy behest is not conformable to virtue. That is the path followed by the sinful. Thou shouldst wed first, then the strong-armed Bhima of inconceivable feats, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, O monarch, thy commands. When such is the state of things, do that, after reflection, which would be proper, and conformable virtue, and productive of fame, and beneficial unto the king of Panchala. All of us are obedient to thee. O, command us as thou likest.'
"Vaisampayana continued, 'Hearing these words of Jishnu, so full of respect and affection, the Pandavas all cast their eyes upon the princess of Panchala. And the princess of Panchala also looked at them all. And casting their glances on the illustrious Krishna, those princes looked at one another. And taking their seats, they began to think of Draupadi alone. Indeed, after those princes of immeasurable energy had looked at Draupadi, the God of Desire invaded their hearts and continued to crush all their senses. As the lavishing beauty of Panchali who had been modelled by the Creator himself, was superior to that of all other women on earth, it could captivate the heart of every creature. And Yudhishthira, the son of Kunti, beholding his younger brothers, understood what was passing in their minds. And that bull among men immediately recollected the words of Krishna-Dwaipayana. And the king, then, from fear of a division amongst the brothers, addressing all of them, said, 'The auspicious Draupadi shall be the common wife of us all.'
"Vaisampayana continued, 'The sons of Pandu, then, hearing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. The hero of the Vrishni race (Krishna suspecting the five persons he had seen at the Swayamvara to be none else than the heroes of the Kuru race), came accompanied by the son of Rohini (Valadeva), to the house of the potter where those foremost of men had taken up their quarters. On arriving there, Krishna and Valadeva beheld seated in that potter's house Ajatasanu (Yudhishthira) of well developed and long arms, and his younger brothers passing the splendour of fire sitting around him. Then Vasudeva approaching that foremost of virtuous men--the son of Kunti--and touching the feet of that prince of the Ajamida race, said, 'I am Krishna.' And the son of Rohini (Valadeva) also approaching Yudhishthira, did the same. And the Pandavas, beholding Krishna and Valadeva, began to express great delight. And, O thou foremost of the Bharata race, those heroes of the Yadu race thereafter touched also the feet of Kunti, their father's sister. And Ajatasatru, that foremost of the Kuru race, beholding Krishna, enquired after his well-being and asked, 'How, O Vasudeva, hast thou been able to trace us, as we are living in disguise?' And Vasudeva, smilingly answered, 'O king, fire, even if it is covered, can be known. Who else among men than the Pandavas could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by sheer good fortune have ye escaped from that fierce fire. And it is by sheer good fortune alone that the wicked son of Dhritarashtra and his counsellors have not succeeded in accomplishing their wishes. Blest be ye! And grow ye in prosperity like a fire in a cave gradually growing and spreading itself all around. And lest any of the monarchs recognise ye, let us return to our tent.' Then, obtaining Yudhishthira's leave, Krishna of prosperity knowing no decrease, accompanied by Valadeva, hastily went away from the potter's abode.'"
SECTION CLXLIV
(Swayamvara Parva continued)
"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were wending towards the abode of the potter, Dhrishtadyumna, the Panchala prince followed them. And sending away all his attendants, he concealed himself in some part of the potter's house, unknown to the Pandavas. Then Bhima, that grinder of all foes, and Jishnu, and the illustrious twins, on returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing the daughter of Drupada said, 'O amiable one, take thou first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, O amiable one, for this strong youth of fair complexion--equal unto a king of elephants--this hero always eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.' Then the princess hearing those instructive words of her mother-in-law cheerfully did all that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri, endued with great activity, spread on the ground a bed of kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves down to sleep. And those foremost of the Kuru princes lay down with heads towards the south. And Kunti laid herself down along the line of their heads, and Krishna along that of their feet. And Krishna though she lay with the sons of Pandu on that bed of kusa grass along the line of their feet as if she were their nether pillow, grieved not in her heart nor thought disrespectfully of those bulls amongst the Kurus. Then those heroes began to converse with one another. And the conversations of those princes, each worthy to lead an army, was exceedingly interesting they being upon celestial cars and weapons and elephants, and swords and arrows, and battle-axes. And the son of the Panchala king listened (from his place of concealment) unto all they said. And all those who were with him beheld Krishna in that state.
"When morning came, the prince Dhristadyumna set out from his place of concealment with great haste in order to report to Drupada in detail all that had happened at the potter's abode and all that he had heard those heroes speak amongst themselves during the night. The king of Panchala had been sad because he knew not the Pandavas as those who had taken away his daughter. And the illustrious monarch asked Dhristadyumna on his return, 'Oh, where hath Krishna gone? Who hath taken her away? Hath any Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by taking my daughter away, placed his dirty foot on my head? O son, hath that wreath of flowers been thrown away on a grave-yard? Hath any Kshatriya of high birth, or any one of the superior order (Brahmana) obtained my daughter? Hath any one of mean descent, by having won Krishna, placed his left foot on my head? I would not, O son, grieve but feel greatly happy, if my daughter hath been united with Partha that foremost of men! O thou exalted one, tell me truly who hath won my daughter today? O, are the sons of that foremost of Kurus, Vichitravirya's son alive? Was it Partha (Arjuna) that took up the bow and shot the mark?'"
SECTION CLXLV
(Vaivahika Parva)
"Vaisampayana said, 'Thus addressed Dhrishtadyumna, that foremost of the Lunar princes, cheerfully said unto his father all that had happened and by whom Krishna had been won. And the prince said, 'With large, red eyes, attired in deer-skin, and resembling a celestial in beauty, the youth who strung that foremost of bows and brought down to the ground the mark set on high, was soon surrounded by the foremost of Brahmanas who also offered him their homage for the feat he had achieved. Incapable of bearing the sight of a foe and endued with great activity, he began to exert his prowess. And surrounded by the Brahmanas he resembled the thunder-wielding Indra standing in the midst of the celestials, and the Rishis. And like a she-elephant following the leader of a herd, Krishna cheerfully followed that youth catching hold of his deer-skin. Then when the assembled monarchs incapable of bearing that sight lose up in wrath and advanced for fight, there rose up another hero who tearing up a large tree rushed at that concourse of kings, felling them right and left like Yama himself smiting down creatures endued with life. Then, O monarch, the assembled kings stood motionless and looked at that couple of heroes, while they, resembling the Sun and the Moon, taking Krishna with them, left the amphitheatre and went into the abode of a potter in the suburbs of the town, and there at the potter's abode sat a lady like unto a flame of fire who, I think, is their mother. And around her also sat three other foremost of men each of whom was like unto fire. And the couple of heroes having approached her paid homage unto her feet, and they said unto Krishna also to do the same. And keeping Krishna with her, those foremost of men all went the round of eleemosynary visits. Some time after when they returned, Krishna taking from them what they had obtained as alms, devoted a portion thereof to the gods, and gave another portion away (in gift) to Brahmanas. And of what remained after this, she gave a portion to that venerable lady, and distributed the rest amongst those five foremost of men. And she took a little for herself and ate it last of all. Then, O monarch, they all laid themselves down for sleep, Krishna lying along the line of their feet as their nether pillow. And the bed on which they lay was made of kusa grass upon which was spread their deer-skins. And before going to sleep they talked on diverse subjects in voices deep as of black clouds. The talk of those heroes indicated them to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O monarch, they are bulls amongst Kshatriyas, their discourse having been on military subjects. It seems, O father, that our hope hath been fructified, for we have heard that the sons of Kunti all escaped from the conflagration of the house of lac. From the way in which the mark was shot down by that youth, and the strength with which the bow was strung by him, and the manner in which I have heard them talk with one another proves conclusively, O monarch, that they are the sons of Pritha wandering in disguise.'
"Hearing these words of his son, king Drupada became exceedingly glad, and he sent unto them his priest directing him to ascertain who they were and whether they were the sons of the illustrious Pandu. Thus directed, the king's priest went unto them and applauding them all, delivered the king's message duly, saying, 'Ye who are worthy of preference in everything, the boon-giving king of the earth--Drupada--is desirous of ascertaining who ye are. Beholding this one who hath shot down the mark, his joy knoweth no bounds. Giving us all particulars of your family and tribe, place ye your feet on the heads of your foes and gladden the hearts of the king of Panchala mid his men and mine also. King Pandu was the dear friend of Drupada and was regarded by him as his counterself. And Drupada had all along cherished the desire of bestowing this daughter of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly faultless, king Drupada hath all along cherished this desire in his heart that Arjuna of strong and long arms might wed this daughter of his according to the ordinance. If that hath become possible, nothing could be better; nothing more beneficial; nothing more conducive to fame and virtue, so far as Drupada is concerned.'
"Having said this, the priest remained silent and humbly waited for an answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima who sat near, saying, 'Let water to wash his feet with and the Arghya be offered unto this Brahmana. He is king Drupada's priest and, therefore, worthy of great respect. We should worship him with more than ordinary reverence.' Then, O monarch, Bhima did as directed. Accepting the worship thus offered unto him, the Brahmana with a joyous heart sat at his ease. Then Yudhishthira addressed him and said, 'The king of the Panchalas hath, by fixing a special kind of dower, given away his daughter according to the practice of his order and not freely. This hero hath, by satisfying that demand, won the princess. King Drupada, therefore, hath nothing now to say in regard to the race, tribe, family and disposition of him who hath performed that feat. Indeed, all his queries have been answered by the stringing of the bow and the shooting down of the mark. It is by doing what he had directed that this illustrious hero hath brought away Krishna from among the assembled monarchs. In these circumstances, the king of the Lunar race should not indulge in any regrets which can only make him unhappy without mending matters in the least. The desire that king Drupada hath all along cherished will be accomplished for his handsome princess who beareth, I think, every auspicious mark. None that is weak in strength could string that bow, and none of mean birth and unaccomplished in arms could have shot down the mark. It behoveth not, therefore, the king of the Panchalas to grieve for his daughter today. Nor can anybody in the world undo that act of shooting down the mark. Therefore the king should not grieve for what must take its course.'
"While Yudhishthira was saying all this, another messenger from the king of the Panchalas, coming thither in haste, said, 'The (nuptial), feast is ready.'"
SECTION CLXLVI
(Vaivahika Parva continued)
"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view of his daughter's nuptials prepared a good feast for the bride-groom's party. Come ye thither after finishing your daily rites. Krishna's wedding will take place there. Delay ye not. These cars adorned with golden lotuses drawn by excellent horses are worthy of kings. Riding on them, come ye into the abode of the king of the Panchalas.'
"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing the priest and causing Kunti and Krishna to ride together on one of those cars, themselves ascended those splendid vehicles and proceeded towards Drupada's place. Meanwhile, O Bharata, hearing from his priest the words that Yudhishthira had said, king Drupada, in order to ascertain the order to which those heroes belonged, kept ready a large collection of articles (required by the ordinance for the wedding of each of the four orders). And he kept ready fruits, sanctified garlands, and coats of mail, and shields, and carpets, and kine, and seeds, and various other articles and implements of agriculture. And the king also collected, O monarch, every article appertaining to other arts, and various implements and apparatus of every kind of sport. And he also collected excellent coats of mail and shining shields, and swords and scimitars, of fine temper, and beautiful chariots and horses, and first-class bows and well-adorned arrows, and various kinds of missiles ornamented with gold. And he also kept ready darts and rockets and battle-axes and various utensils of war. And there were in that collection beds and carpets and various fine things, and cloths of various sorts. When the party went to Drupada's abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. The ladies of the king's household with joyous hearts worshipped the queen of the Kurus. Beholding, O monarch, those foremost of men, each possessing the sportive gait of the lion, with deer-skins for their upper garments, eyes like unto those of mighty bulls, broad shoulders, and long-hanging arms like unto the bodies of mighty snakes, the king, and the king's ministers, and the king's son, and the king's friends and attendants, all became exceedingly glad. Those heroes sat on excellent seats, furnished with footstools without any awkwardness and hesitation. And those foremost of men sat with perfect fearlessness on those costly seats one after another according to the order of their ages. After those heroes were seated, well-dressed servants male and female, and skilful cooks brought excellent and costly viands worthy of kings on gold and silver plates. Then those foremost of men dined on those dishes and became well-pleased. And after the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. Beholding this, Drupada's son and Drupada himself, along with all his chief ministers of state, understanding the sons of Kunti to be all of royal blood became exceedingly glad.'"
SECTION CLXLVII
(Vaivahika Parva continued)
"Vaisampayana said, 'Then the illustrious king of Panchala, addressing prince Yudhishthira in the form applicable to Brahmanas, cheerfully enquired of that illustrious son of Kunti, saying, 'Are we to know you as Kshatriyas, or Brahamanas, or are we to know you as celestials who disguising themselves as Brahmanas are ranging the earth and come hither for the hand of Krishna? O tell us truly, for we have great doubts! Shall we not be glad when our doubts have been removed? O chastiser of enemies, have the fates been propitious unto us? Tell us the truth willingly! Truth becometh monarchs better than sacrifices and dedications of tanks. Therefore, tell us not what is untrue. O thou of the beauty of a celestial, O chastiser of foes, hearing thy reply I shall make arrangements for my daughter's wedding according to the order to which ye belong.'
"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not cheerless, O king; let joy fill thy heart! The desire cherished by thee hath certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was thy daughter won amid the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait where Krishna is. O bull amongst men, let grief be driven from thy heart, for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been transferred only from one lake into another. O king, thou art our revered superior and chief refuge. I have told thee the whole truth.'
"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes rolled in ecstasy. And. filled with delight the king could not, for some moments answer Yudhishthira. Checking his emotion with great effort, that chastiser of foes at last replied unto Yudhishthira in proper words. The virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. The son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. Hearing everything that the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of men. And the monarch gave every assurance unto Yudhishthira, the son of Kunti. And that foremost of eloquent men then and there vowed to restore Yudhishthira to his paternal throne.
"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, to reside there, treated by Yajnasena with due respect. Then king Drupada with his sons, assured by all that had happened, approaching Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna take with due rites, the hand of my daughter on this auspicious day, and let him, therefore, perform the usual initiatory rites of marriage.'
"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous king Yudhishthira replied, saying, 'O great king, I also shall have to marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the hand of my daughter thyself with due rites. Or, give Krishna in marriage unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy daughter, O king, shall be the common wife of us all! Even thus it hath been ordered, O monarch, by our mother. I am unmarried still, and Bhima also is so amongst the sons of Pandu. This thy jewel of a daughter hath been won by Arjuna. This, O king, is the rule with us; to ever enjoy equally a jewel that we may obtain. O best of monarchs, that rule of conduct we cannot now abandon. Krishna, therefore, shall become the wedded wife of us all. Let her take our hands, one after another before the fire.'
'Drupada answered, 'O scion of Kuru's race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many husbands! O son of Kunti, as thou art pure and acquainted with the rules of morality, it behoveth thee not to commit an act that is sinful and opposed both to usage and the Vedas. Why, O prince, hath thy understanding become so?' Yudhishthira said in reply, 'O monarch, morality is subtle. We do not know its course. Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turneth to what is sinful. My mother commandeth so; and my heart also approveth of it. Therefore, O king, that is quite conformable to virtue. Act according to it, without any scruples. Entertain no fear, O king, about this matter.'
"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and thyself, settle amongst yourselves as to what should be done. Tell me the result of your deliberations and tomorrow I will do what is proper.'
"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and Dhrishtadyumna discoursed upon this matter. Just at that time, however, the island-born (Vyasa), O monarch, came there in course of his wanderings.'"
SECTION CLXLVIII
(Vaivahika Parva continued)
"Vaisampayana said, 'Then all the Pandavas and the illustrious king of the Panchalas and all others there present stood up and saluted with reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. And commanded by Krishna (Dwaipayana) of immeasurable energy, those foremost of men all sat down on costly seats. A little after, O monarch, the son of Prishata in sweet accents asked the illustrious Rishi about the wedding of his daughter. And he said, 'How, O illustrious one, can one woman become the wife of many men without being defiled by sin? O, tell me truly all about this.' Hearing these words Vyasa replied, 'This practice, O king, being opposed to usage and the Vedas, hath become obsolete. I desire, however, to hear what the opinion of each of you is upon this matter.'
"Hearing these words of the Rishi, Drupada spoke first, saying, 'The practice is sinful in my opinion, being opposed to both usage and the Vedas. O best of Brahmanas, nowhere have I seen many men having one wife. The illustrious ones also of former ages never had such a usage amongst them. The wise should never commit a sin. I, therefore, can never make up mind to act in this way. This practice always appeareth to me to be of doubtful morality.
"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder brother, if he is of a good disposition, approach the wife of his younger brother? The ways of morality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable to morality and what not. We cannot do such a deed, therefore, with a safe conscience. Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of five brothers.'
"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. O foremost of all that are acquainted with the rules of morality, it is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she hath commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the (proposed) act as virtuous.'
"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath said. I greatly fear, O Brahmana, lest my speech should become untrue. How shall I be saved from untruth?'
"When they had all finished speaking, Vyasa said, 'O amiable one, how shall thou be saved from the consequence of untruth? Even this is eternal virtue! I will not, O king of the Panchalas, discourse on this before you all. But thou alone shalt listen to me when I disclose how this practice hath been established and why it is to be regarded as old and eternal. There is no doubt that what Yudhishthira hath said is quite conformable to virtue.'
"Vaisampayana continued, 'Then the illustrious Vyasa--the master Dwaipayana--rose, and taking hold of Drupada's hand led him to a private apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race sat there, waiting for the return of Vyasa and Drupada. Meanwhile, Dwaipayana began his discourse with illustrious monarch for explaining how the practice of polyandry could not be regarded as sinful.'"
SECTION CLXLIX
(Vaivahika Parva continued)
"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials had once commenced a grand sacrifice in the forest of Naimisha. At that sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the devoted animals. Yama, thus employed in that sacrifice, did not (during that period), O king, kill a single human being. Death being suspended in the world, the number of human beings increased very greatly. Then Soma and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the twin Aswins,--these and other celestials went unto Prajapati, the Creator of the universe. Struck with fear for the increase of the human population of the world they addressed the Master of creation and said, 'Alarmed, O lord, at the increase of human beings on earth, we come to thee for relief. Indeed, we crave thy protection.' Hearing those words the Grandsire said, 'Ye have little cause to be frightened at this increase of human beings. Ye all are immortal. It behoveth you not to take fright at human beings.' The celestials replied, 'The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to thee in order that thou mayest distinguish us from them.' The Creator then said, 'The son of Vivaswat is even now engaged in the grand sacrifice. It is for this that men are not dying. But when Yama's work in connection with the sacrifice terminates, men will again begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants on earth who will scarcely have then any energy left in them.'
"Vyasa continued, 'Hearing these words of the first-born deity, the celestials returned to the spot where the grand sacrifice was being performed. And the mighty one sitting by the side of the Bhagirathi saw a (golden) lotus being carried along by the current. And beholding that (golden) lotus, they wondered much. And amongst them, that foremost of celestials, viz., Indra, desirous of ascertaining whence it came, proceeded up along the course of the Bhagirathi. And reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while. The tear-drops she shed, falling on the stream, were being transformed into golden lotuses. The wielder of the thunderbolt, beholding that wonderful sight, approached the woman and asked her, 'Who art thou, amiable lady? Why dost thou weep? I desire to know the truth. O, tell me everything.'
"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest know who I am and why, unfortunate that I am, I weep, if only, O chief of the celestials, thou comest with me as I lead the way. Thou shall then see what it is I weep for." Hearing these words of the lady, Indra followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seated on a throne placed on one of the peaks of Himavat and playing at dice. Beholding that youth, the thief of the celestials said, 'Know, intelligent youth, that this universe is under my sway.' Seeing, however, that the person addressed was so engrossed in dice that he took no notice of what he said, Indra was possessed by anger and repeated, 'I am the lord of the universe. The youth who was none else than the god Mahadeva (the god of the gods), seeing Indra filled with wrath, only smiled, having cast a glance at him. At that glance, however, the chief of the celestials was at once paralysed and stood there like a stake. When the game at dice was over, Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall soon so deal with him that pride may not again enter his heart.' As soon as Sakra was touched by that woman, the chief of the celestials with limbs paralysed by that touch, fell down on the earth. The illustrious Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again in this way. Remove this huge stone, for thy strength and energy are immeasurable, and enter the hole (it will disclose) where await some others possessing the splendour of the sun and who are all like unto thee.' Indra, then, on removing that stone, beheld a cave in the breast of that king of mountains, within which were four others resembling himself. Beholding their plight, Sakra became seized with grief and exclaimed, 'Shall I be even like these?' Then the god Girisha, looking full at Indra with expanded eyes, said in anger, 'O thou of a hundred sacrifices, enter this cave without loss of time, for thou hast from folly insulted me.' Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, was deeply pained, and with limbs weakened by fear trembled like the wind-shaken leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, addressed that fierce god of multi-form manifestations, saving, 'Thou art, O Bhava, the over-looker of the infinite Universe!' Hearing these words the god of fiery energy smiled and said, 'Those that are of disposition like thine never obtain my grace. These others (within the cave) had at one time been like thee. Enter thou this cave, therefore, and lie there for some time. The fate of you all shall certainly be the same. All of you shall have to take your birth in the world of men, where, having achieved many difficult feats and slaying a large number of men, ye shall again by the merits of your respective deeds, regain the valued region of Indra. Ye shall accomplish all I have said and much more besides, of other kinds of work.' Then those Indras, of their shorn glory said, 'We shall go from our celestial regions even unto the region of men where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.'
"Vyasa continued, 'Hearing these words of the former Indras, the wielder of the thunderbolt once more addressed that foremost of gods, saying, 'Instead of going myself, I shall, with a portion of my energy, create from myself a person for the accomplishment of the task (thou assignest) to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great energy, Santi the fourth, and Tejaswin, these it is said were the five Indras of old. And the illustrious god of the formidable bow, from his kindness, granted unto the five Indras the desire they cherished. And he also appointed that woman of extraordinary beauty, who was none else than celestial Sri (goddess of grace) herself, to be their common wife in the world of men. Accompanied by all those Indras, the god Isana then went unto Narayana of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old, the Eternal, and the Spirit of these universes without limits. Narayana approved of everything. Those Indras then were born in the world of men. And Hari (Narayana) took up two hairs from his body, one of which hairs was black and the other white. And those two hairs entered the wombs of two of the Yadu race, by name Devaki and Rohini. And one of these hairs viz., that which was white, became Valadeva. And the hair that was black was born as Kesava's self, Krishna. And those Indras of old who had been confined in the cave on the Himavat are none else than the sons of Pandu, endued with great energy. And Arjuna amongst the Pandavas, called also Savyasachin (using both hands with equal dexterity) is a portion of Sakra.'
"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. And the celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty. How could she whose effulgence is like that of the sun or the moon, whose fragrance spreads for two miles around, take her birth in any other than an extraordinary way, viz., from within the earth, by virtue of the sacrificial rites? Unto thee, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old!'
"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of generous deeds, by means of his ascetic power, granted celestial sight unto the king. Thereupon the king beheld all the Pandavas endued with their former bodies. And the king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling Indra himself, with complexions radiant as fire or the sun, and decked with every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. Endued with every accomplishment, and decked with celestial robes of great beauty and fragrant garlands of excellent making the king beheld them as so many three-eyed gods (Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the Pandavas in the forms of those Indras of old, and Arjuna also in the form of Indra sprung from Sakra himself, king Drupada was highly pleased. And the monarch wondered much on beholding that manifestation of celestial power under deep disguise. The king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings, for her beauty, splendour and fame. And beholding that wonderful sight, the monarch touched the feet of Satyavati's son, exclaiming, 'O great Rishi, nothing is miraculous in thee!' The Rishi then cheerfully continued, 'In a certain hermitage there was an illustrious Rishi's daughter, who, though handsome and chaste, obtained not a husband. The maiden gratified, by severe ascetic penances, the god Sankara (Mahadeva). The lord Sankara, gratified at her penances, told her himself. 'Ask thou the boon thou desirest' Thus addressed, the maiden repeatedly said unto the boon-giving Supreme Lord, 'I desire to obtain a husband possessed of every accomplishment. Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, 'Thou shall have, amiable maiden, five husbands.' The maiden, who had succeeded in gratifying the god, said again, 'O Sankara, I desire to have from thee only one husband possessed of every virtue?' The god of gods, well-pleased with her, spake again, saying, 'Thou hast, O maiden, addressed me five full times, repeating, 'Give me a husband.' Therefore, O amiable one, it shall even be as thou hast asked. Blessed be thou. All this, however, will happen in a future life of thine!'
"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is that maiden. Indeed, the faultless Krishna sprung from Prishata's race hath been pre-ordained to become the common wife of five husbands. The celestial Sri, having undergone severe ascetic penances, hath, for the sake of the Pandavas, had her birth as thy daughter, in the course of thy grand sacrifice. That handsome goddess, waited upon by all the celestials, as a consequence of her own acts becomes the (common) wife of five husbands. It is for this that the self-create had created her. Having listened to all this, O king Drupada, do what thou desirest.'"
SECTION CC
(Vaivahika Parva continued)
"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi, it was only when I had not heard this from thee that I had sought to act in the way I told thee of. Now, however, that I know all, I cannot be indifferent to what hath been ordained by the gods. Therefore do I resolve to accomplish what thou hast said. The knot of destiny cannot be untied. Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom hath now terminated in favour of many. As Krishna (in a former life) had repeatedly said, 'O, give me a husband!' the great god himself even gave her the boon she had asked. The god himself knows the right or wrong of this. As regards myself, when Sankara hath ordained so, right or wrong, no sin can attach to me. Let these with happy hearts take, as ordained, the hand of Krishna with the rites.'
"Vaisampayana continued, 'Then the illustrious Vyasa, addressing Yudhishthira the just, said, 'This day is an auspicious day, O son of Pandu! This day the moon has entered the constellation called Pushya. Take thou the hand of Krishna today, thyself first before thy brothers!' When Vyasa had said so, king Yajnasena and his son made preparations for the wedding. And the monarch kept ready various costly articles as marriage presents. Then he brought out his daughter Krishna, decked, after a bath, with many jewels and pearls. Then there came to witness the wedding all the friends and relatives of the king, ministers of state, and many Brahmanas and citizens. And they all took their seats according to their respective ranks. Adorned with that concourse of principal men, with its yard decked with lotuses and lilies scattered thereupon, and beautified with lines of troops, king Drupada's palace, festooned around with diamonds and precious stones, looked like the firmament studded with brilliant stars. Then those princes of the Kuru line, endued with youth and adorned with ear-rings, attired in costly robes and perfumed with sandal-paste, bathed and performed the usual religious rites and accompanied by their priest Dhaumya who was possessed of the splendour of fire, entered the wedding hall one after another in due order, and with glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-conversant with the Vedas, igniting the sacred fire, poured with due mantras libations of clarified butter into that blazing element. And calling Yudhishthira there, Dhaumya, acquainted with mantras, united him with Krishna. Walking round the fire the bridegroom and the bride took each other's hand. After their union was complete, the priest Dhaumya, taking leave of Yudhishthira, that ornament of battles, went out of the palace. Then those mighty car-warriors,--those perpetuators of the Kuru line,--those princes attired in gorgeous dresses, took the hand of that best of women, day by day in succession, aided by that priest. O king, the celestial Rishi told me of a very wonderful and extraordinary thing in connection with these marriages, viz., that the illustrious princess of slender waist regained her virginity every day after a previous marriage. After the weddings were over, king Drupada gave unto those mighty car-warriors diverse kinds of excellent wealth. And the king gave unto them one hundred cars with golden standards, each drawn by four steeds with golden bridles. And he gave them one hundred elephants all possessing auspicious marks on their temples and faces and like unto a hundred mountains with golden peaks. He also gave them a hundred female servants all in the prime of youth and clad in costly robes and ornaments and floral wreaths. And the illustrious monarch of the Lunar race gave unto each of those princes of celestial beauty, making the sacred fire a witness of his gifts, much wealth and many costly robes and ornaments of great splendour. The sons of Pandu endued with great strength, after their wedding were over, and after they had obtained Krishna like unto a second Sri along with great wealth, passed their days in joy and happiness, like so many Indras, in the capital of the king of the Panchalas,'"
SECTION CCI
(Vaivahika Parva continued)
"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas, had all his fears dispelled. Indeed, the monarch no longer stood in fear even of the gods. The ladies of the illustrious Drupada's household approached Kunti and introduced themselves unto her, mentioning their respective names, and worshipped her feet with heads touching the ground. Krishna also, attired in red silk and her wrists still encircled with the auspicious thread, saluting her mother-in-law with reverence, stood contentedly before her with joined palms. Pritha, out of affection, pronounced a blessing upon her daughter-in-law endued with great beauty and every auspicious mark and possessed of a sweet disposition and good character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable one, be thou the mother of long-lived and heroic children, and possessed of everything that can make thee happy! Let luck and prosperity ever wait on thee! Wait thou ever on husbands engaged in the performance of grand sacrifices. Be thou devoted to thy husbands. And let thy days be ever passed in duly entertaining and reverencing guests and strangers arrived at thy abode, and the pious and the old; children and superiors. Be thou installed as the Queen of the kingdom and the capital of Kurujangala, with thy husband Yudhishthira the just! O daughter, let the whole earth, conquered by the prowess of thy husbands endued with great strength, be given away by thee unto Brahmanas at horse-sacrifice! O accomplished one whatever gems there are on earth possessed of superior virtues, obtain them, O lucky one, and be thou happy for a full hundred years! And, O daughter-in-law, as I rejoice today beholding thee attired in red silk, so shall I rejoice again, when, O accomplished one, I behold thee become the mother of a son!'
"Vaisampayana continued, 'After the sons of Pandu had been married, Hari (Krishna) sent unto them (as presents) various gold ornaments set with pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent unto them costly robes manufactured in various countries, and many beautiful and soft blankets and hides of great value, and many costly beds and carpets and vehicles. He also sent them vessels by hundreds, set with gems and diamonds. And Krishna also gave them female servants by thousands, brought from various countries, and endued with beauty, youth and accomplishments and decked with every ornament. He also gave them many well-trained elephants brought from the country of Madra, and many excellent horses in costly harness, cars drawn by horses of excellent colours and large teeth. The slayer of Madhu, of immeasurable soul, also sent them coins of pure gold by crores upon crores in separate heaps. And Yudhishthira the just, desirous of gratifying Govinda, accepted all those presents with great joy.'"
SECTION CCII
(Viduragamana Parva)
"Vaisampayana said, 'The news was carried unto all the monarchs (who had come to the Self-choice of Draupadi) by their trusted spies that the handsome Draupadi had been united in marriage with the sons of Pandu. And they were also informed that the illustrious hero who had bent the bow and shot the mark was none else than Arjuna, that foremost of victorious warriors and first of all wielders of the bow and arrows. And it became known that the mighty warrior who had dashed Salya, the king of Madra, on the ground, and who in wrath had terrified the assembled monarchs by means of the tree (he had uprooted), and who had taken his stand before all foes in perfect fearlessness, was none else than Bhima, that feller of hostile ranks, whose touch alone was sufficient to take the lives out of all foes. The monarchs, upon being informed that the Pandavas had assumed the guise of peaceful Brahmanas, wondered much. They even heard that Kunti with all her sons had been burnt to death in the conflagration of the house of lac. They, therefore, now regarded the Pandavas in the light of persons who had come back from the region of the dead. And recollecting the cruel scheme contrived by Purochana, they began to say, 'O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!'
"After the Self-choice was over, all the monarchs (who had come thither), hearing that Draupadi had been united with the Pandavas, set out for their own dominions. And Duryodhana, hearing that Draupadi had selected the owner of white steeds (Arjuna) as her lord, became greatly depressed. Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and Kripa the prince set out with a heavy heart for his capital. Then Duhsasana, blushing with shame, addressed his brother softly and said, 'If Arjuna had not disguised himself as a Brahmana, he could never have succeeded in obtaining Draupadi. It was for this disguise, O king, that no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme. Exertion is fruitless; fie on our exertions, O brother! The Pandavas are still alive!' Speaking unto one another thus and blaming Purochana (for his carelessness), they then entered the city of Hastinapura, with cheerless and sorrowful hearts. Beholding the mighty sons of Pritha, escaped from the burning house of lac and allied with Drupada, and thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada all accomplished in fight, they were struck with fear and overcome with despair.
"Then Vidura, having learnt that Draupadi had been won by the Pandavas and that the sons of Dhritarashtra had come back (to Hastinapura) in shame, their pride humiliated, became filled with joy. And, O king, approaching Dhritarashtra, Kshattri said, 'The Kurus are prospering by good luck!' Hearing those words of Vidura, the son of Vichitravirya, wondering, said in great glee, 'What good luck, O Vidura! What good luck!' From ignorance, the blind monarch understood that his eldest son Duryodhana had been chosen by Drupada's daughter as her lord. And the king immediately ordered various ornaments to be made for Draupadi. And he commanded that both Draupadi and his son Duryodhana should be brought with pomp to Hastinapura. It was then that Vidura told the monarch that Draupadi had chosen the Pandavas for her lords, and that those heroes were all alive and at peace, and that they had been received with great respect by king Drupada. And he also informed Dhritarashtra that the Pandavas had been united with the many relatives and friends of Drupada, each owning large armies, and with many others who had come to that self-choice.
"Hearing these words of Vidura, Dhritarashtra said, 'Those children are to me as dear as they were to Pandu. Nay, more. O listen to me why my affection for them now is even greater! The heroic sons of Pandu are well and at ease. They have obtained many friends. Their relatives, and others whom they have gained as allies, are all endued with great strength. Who amongst monarchs in prosperity or adversity would not like to have Drupada with his relatives as an ally?'
"Vaisampayana continued, 'Having heard these words of the monarch, Vidura said, 'O king, let thy understanding remain so without change for a hundred years!' Having said this Vidura returned to his own abode. Then, O monarch, there came unto Dhritarashtra, Duryodhana and the son of Radha, Karna. Addressing the monarch, they said, 'We cannot, O king, speak of any transgression in the presence of Vidura! We have now found thee alone, and will, therefore, say all we like! What is this that thou hast, O monarch, desired to do? Dost thou regard the prosperity of thy foes as if it were thy own, that thou hast been applauding the Pandavas, O foremost of men, in the presence of Vidura? O sinless one, thou actest not, O king, in the way thou shouldst! O father, we should now act every day in such a way as to weaken (the strength of) the Pandavas. The time hath come, O father, for us to take counsel together, so that the Pandavas may not swallow us all with our children and friends and relatives.'"
SECTION CCIII
(Viduragamana Parva continued)
"Vaisampayana said, 'Dhritarashtra replied saying, I desire to do exactly what you would recommend. But I do not wish to inform Vidura of it even by a change of muscle. It was, therefore, O son, that I was applauding the Pandavas in Vidura's presence, so that he might not know even by a sign what is in my mind. Now that Vidura hath gone away, this is the time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon, and what, O Radheya (Karna), thou too hast hit upon.'
"Duryodhana said. 'Let us, O father, by means of trusted and skilful and adroit Brahmanas, seek to produce dissensions between the sons of Kunti and Madri. Or, let king Drupada and his sons, and all his ministers of state, be plied with presents of large wealth, so that they may abandon the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the Pandavas to settle in Drupada's dominions, by describing to them, separately, the inconvenience of residing in Hastinapura, so that, separated from as, they may permanently settle in Panchala. Or, let some clever spies, full of resources, sowing the seeds of dissension among the Pandavas, make them jealous of one another. Or, let them incite Krishna against her husbands. She has many lords and this will not present any difficulty. Or, let some seek to make the Pandavas themselves dissatisfied with Krishna, in which case Krishna also will be dissatisfied with them. Or, let, O king, some clever spies, repairing thither, secretly compass the death of Bhimasena. Bhima is the strongest of them all. Relying upon Bhima alone, the Pandavas used to disregard us, of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas. If he be slain, the others will be deprived of strength and energy. Deprived of Bhima who is their sole refuge, they will no longer strive to regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima protecteth him from behind. Without Bhima, Arjuna is not equal to even a fourth part of Radheya. Indeed, O king, the Pandavas conscious of their own feebleness without Bhima and of our strength would not really strive to recover the kingdom. Or, if, O monarch, coming hither, they prove docile and obedient to us, we would then seek to repress them according to the dictates of political science (as explained by Kanika). Or, we may tempt them by means of handsome girls, upon which the princess of Panchala will get annoyed with them. Or, O Radheya, let messengers be despatched to bring them hither, so that, when arrived, we may through trusted agents, by some of the above methods, cause them to be slain. Strive, O father, to employ any of these (various) methods that may appear to thee faultless. Time passeth. Before their confidence in king Drupada--that bull amongst kings--is established we may succeed, O monarch, to encounter them. But after their confidence hath been established in Drupada, we are sure to fail. These, O father, are my views for the discomfiture of the Pandavas. Judge whether they be good or bad. What, O Karna, dost thou think?'"
SECTION CCIV
(Viduragamana Parva continued)
"Vaisampayana said, 'Thus addressed by Duryodhana, Karna said, 'It doth not seem to me, O Duryodhana, that thy reasoning is well-founded. O perpetuator of the Kuru race, no method will succeed against the Pandavas. O brave prince, thou hast before, by various subtle means, striven to carry out thy wishes. But ever hast thou failed to slay thy foes. They were then living near thee, O king! They were then unfledged and of tender years, but thou couldst not injure them then. They are now living at a distance, grown up, full-fledged. The sons of Kunti, O thou of firm resolution, cannot now be injured by any subtle contrivances of thine. This is my opinion. As they are aided by the very Fates, and as they are desirous of regaining their ancestral kingdom, we can never succeed in injuring them by any means in our power. It is impossible to create disunion amongst them. They can never be disunited who have all taken to a common wife. Nor can we succeed in estranging Krishna from the Pandavas by any spies of ours. She chose them as her lords when they were in adversity. Will she abandon them now that they are in prosperity? Besides women always like to have many husbands, Krishna hath obtained her wish. She can never be estranged from the Pandavas. The king of Panchala is honest and virtuous; he is not avaricious. Even if we offer him our whole kingdom he will not abandon the Pandavas. Drupada's son also possesseth every accomplishment, and is attached to the Pandavas. Therefore, I do not think that the Pandavas can now be injured by any subtle means in thy power. But, O bull amongst men, this is what is good and advisable for us now, viz., to attack and smite them till they are exterminated. Let this course recommend itself to thee. As long as our party is strong and that of the king of the Panchalas is weak, so long strike them without any scruple. O son of Gandhari, as long as their innumerable vehicles and animals, friends, and friendly tribes are not mustered together, continue, O king, to exhibit thy prowess. As long as the king of the Panchalas together with his sons gifted with great prowess, setteth not his heart upon fighting with us, so long, O king, exhibit thy prowess. And, O king, exert thy prowess before he of the Vrishni race (Krishna) cometh with the Yadava host into the city of Drupada, carrying everything before him, to restore the Pandavas to their paternal kingdom. Wealth, every article of enjoyment, kingdom, there is nothing that Krishna may not sacrifice for the sake of the Pandavas. The illustrious Bharata had acquired the whole earth by his prowess alone. Indra hath acquired sovereignty of the three worlds by prowess alone. O king, prowess is always applauded by the Kshatriyas. O bull amongst Kshatriyas, prowess is the cardinal virtue of the brave. Let us, therefore, O monarch, with our large army consisting of four kinds of forces, grind Drupada without loss of time, and bring hither the Pandavas. Indeed, the Pandavas are incapable of being discomfited by any policy of conciliation, of gift, of wealth and bribery, or of disunion. Vanquish them, therefore, by thy prowess. And vanquishing them by thy prowess, rule thou this wide earth. O monarch, I see not any other means by which we may accomplish our end.'
"Vaisampayana continued, 'Hearing these words of Radheya, Dhritarashtra, endued with great strength, applauded him highly. The monarch then addressed him and said, 'Thou, O son of a Suta, art gifted with great wisdom and accomplished in arms. This speech, therefore, favouring the exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and Vidura, and you two, take counsel together and adopt that proposal which may lead to our benefit.'
Vaisampayana continued, "'Then king Dhritarashtra called unto him, all those celebrated ministers and took counsel with them.'"
SECTION CCV
(Viduragamana Parva continued)
"Vaisampayana said, 'Asked by Dhritarashtra to give his opinion, Bhishma replied, 'O Dhritarashtra, a quarrel with the Pandavas is what I can never approve of. As thou art to me, so was Pandu without doubt. And the sons of Gandhari are to me, as those of Kunti. I should protect them as well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are as much near to me as they are to prince Duryodhana or to all the other Kurus. Under these circumstances a quarrel with them is what I never like. Concluding a treaty with those heroes, let half the land be given unto them. This is without doubt, the paternal kingdom of those foremost ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this kingdom as thy paternal property, the Pandavas also look upon it as their paternal possession. If the renowned sons of Pandu obtain not the kingdom, how can it be thine, or that of any other descendant of the Bharata race? If thou regardest thyself as one that hath lawfully come into the possession of the kingdom, I think they also may be regarded to have lawfully come into the possession of this kingdom before thee. Give them half the kingdom quietly. This, O tiger among men, is beneficial to all. If thou actest otherwise, evil will befall us all. Thou too shall be covered with dishonour. O Duryodhana, strive to maintain thy good name. A good name is, indeed, the source of one's strength. It hath been said that one liveth in vain whose reputation hath gone. A man, O Kaurava, doth not die so long as his fame lasteth. One liveth as long as one's fame endureth, and dieth when one's fame is gone. Follow thou, O son of Gandhari, the practice that is worthy of the Kuru race. O thou of mighty arms, imitate thy own ancestors. We are fortunate that the Pandavas have not perished. We are fortunate that Kunti liveth. We are fortunate that the wretch Purochana without being able to accomplish his purpose hath himself perished. From that time when I heard that the sons of Kuntibhoja's daughter had been burnt to death, I was, O son of Gandhari, ill able to meet any living creature. O tiger among men, hearing of the fate that overtook Kunti, the world doth not regard Purochana so guilty as it regardeth thee. O king, the escape, therefore, of the sons of Pandu with life from that conflagration and their re-appearance, do away with thy evil repute. Know, O thou of Kuru's race, that as long as those heroes live, the wielder of the thunder himself cannot deprive them of their ancestral share in the kingdom. The Pandavas are virtuous and united. They are being wrongly kept out of their equal share in the kingdom. If thou shouldst act rightly, if thou shouldst do what is agreeable to me, if thou shouldst seek the welfare of all, then give half the kingdom unto them.'"
SECTION CCVI
(Viduragamana Parva continued)
"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O king Dhritarashtra, it hath been heard by us that friends summoned for consultation should always speak what is right, true, and conductive to fame. O sire, I am of the same mind in this matter with the illustrious Bhishma. Let a share of the kingdom be given unto the Pandavas. This is eternal virtue. Send, O Bharata, unto Drupada without loss of time some messenger of agreeable speech, carrying with him a large treasure for the Pandavas. And let the man go unto Drupada carrying costly presents for both the bridegrooms and the bride, and let him speak unto that monarch of thy increase of power and dignity arising from this new alliance with him. And, O monarch, let the man know also that both thyself and Duryodhana have become exceedingly glad in consequence of what hath happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna. And let him speak also about the alliance as having been exceedingly proper, and agreeable unto thee, and of thyself being worthy of it. And let the man repeatedly propitiate the sons of Kunti and those of Madri (in proper words). And at thy command, O king, let plenty of ornaments of pure gold be given unto Draupadi. And let, O bull of Bharata's race, proper presents be given unto all the sons of Drupada. Let the messenger then propose the return of the Pandavas to Hastinapura. After the heroes will have been permitted (by Drupada), to come hither, let Duhsasana and Vikarna go out with a handsome train to receive them. And when they will have arrived at Hastinapura, let those foremost of men be received with affection by thee. And let them then be installed on their paternal throne, agreeably to the wishes of the people of the realm. This, O monarch of Bharata's race, is what I think should be thy behaviour towards the Pandavas who are to thee even as thy own sons.'
"Vaisampayana continued, 'After Drona had ceased, Karna spake again, 'Both Bhishma and Drona have been pampered with wealth that is thine and favours conferred by thee! They are also always regarded by thee as thy trusted friends! What can therefore be more amusing than that they both should give thee advice which is not for thy good? How can the wise approve that advice which is pronounced good by a person speaking with wicked intent but taking care to conceal the wickedness of his heart? Indeed, in a season of distress, friends can neither benefit nor injure. Every one's happiness or the reverse dependeth on destiny. He that is wise and he that is foolish, he that is young (in years) and he that is old, he that hath allies and he that hath none, all become, it is seen everywhere, happy or unhappy at times. It hath been heard by us that there was, of old, a king by name Amvuvicha. Having his capital at Rajagriha, he was the king of all the Magadha chiefs. He never attended to his affairs. All his exertion consisted in inhaling the air. All his affairs were in the hands of his minister. And his minister, named Mahakarni, became the supreme authority in the state. Regarding himself all powerful, he began to disregard the king. And the wretch himself appropriated everything belonging unto the king, his queens and treasures and sovereignty. But the possession of all these, instead of satisfying his avarice, only served to inflame him the more. Having appropriated everything belonging to the king, he even coveted the throne. But it hath been heard by us that with all his best endeavours he succeeded not in acquiring the kingdom of the monarch, his master, even though the latter was inattentive to business and content with only breathing the air. What else can be said, O king, than that monarch's sovereignty was dependent on destiny? If, therefore, O king, this kingdom be established in thee by destiny, it will certainly continue in thee, even if the whole world were to become thy enemy! If, however, destiny hath ordained otherwise, howsoever mayest thou strive, it will not last in thee! O learned one, remembering all this, judge of the honesty or otherwise of thy advisers. Ascertain also who amongst them are wicked and who have spoken wisely and well.'
"Vaisampayana continued, 'Hearing these words of Karna, Drona replied, 'As thou art wicked it is evident thou sayest so in consequence of the wickedness of thy intent. It is for injuring the Pandavas that thou findest fault with us. But know, O Karna, what I have said is for the good of all and the prosperity of the Kuru race. If thou regardest all this as productive of evil, declare thyself what is for our good. If the good advice I have given be not followed, I think the Kurus will be exterminated in no time.'"
SECTION CCVII
(Viduragamana Parva continued)
"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O monarch, thy friends without doubt, are saying unto thee what is for thy good. But as thou art unwilling to listen to what they say, their words scarcely find a place in thy ears. What that foremost one of Kuru's race, viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy good. But thou dost not listen to it. The preceptor Drona also hath said much that is for thy good which however Karna, the son of Radha, doth not regard to be such. But, O king, reflecting hard I do not find any one who is better a friend to thee than either of these two lions among men (viz., Bhishma and Drona), or any one who excels either of them in wisdom. These two, old in years, in wisdom, and in learning, always regard thee, O king, and the sons of Pandu with equal eyes. Without doubt, O king of Bharata's race, they are both, in virtue and truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never before did they give thee any evil advice. Thou also, O monarch, hast never done them any injury. Why should, therefore, these tigers among men, who are ever truthful, give thee wicked advice, especially when thou hast never injured them? Endued with wisdom these foremost of men, O king, will never give thee counsels that are crooked. O scion of Kuru's rate, this is my firm conviction that these two, acquainted with all rules of morality, will never, tempted by wealth, utter anything betraying a spirit of partisanship. What they have said, O Bharata, I regard highly beneficial to thee. Without doubt, O monarch, the Pandavas are thy sons as much as Duryodhana and others are. Those ministers, therefore, that give thee any counsel fraught with evil unto the Pandavas, do not really look to thy interests. If there is any partiality in thy heart, O king, for thy own children, they who by their counsel seek to bring it out, certainly do thee no good. Therefore, O king, these illustrious persons endued with great splendour, have not I think, said anything that leadeth to evil. Thou, however, dost not understand it. What these bulls among men have said regarding the invincibility of the Pandavas is perfectly true. Think not otherwise of it, O tiger among men. Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the right and the left hand with equal activity, be vanquished in battle even by Maghavat himself? Can the great Bhimasena of strong arms possessing the might of ten thousand elephants, be vanquished in battle by the immortals themselves? Who also that desireth to live can overcome in battle the twins (Nagula and Sahadeva) like unto the sons of Yama himself, and well-skilled in fight? How too can the eldest one of the Pandavas in whom patience, mercy, forgiveness, truth, and prowess always live together, be vanquished? They who have Rama (Valadeva) as their ally, and Janardana (Krishna) as their counsellor, and Satyaki as their partisan, have already defeated everybody in war. They who have Drupada for their father-in-law, and Drupada's sons--the heroic brothers, viz., Dhristadyumna and others of Prishata's race for their brothers-in-law, are certainly invincible. Remembering this, O monarch, and knowing that their claim to the kingdom is even prior to thine, behave virtuously towards them. The stain of calumny is on thee, O monarch, in consequence of that act of Purochana. Wash thyself of it now, by a kindly behaviour towards the Pandavas. This kindly behaviour of thine, O monarch, towards the Pandavas will be an act of great benefit to us, protecting the lives of us all that belong to Kuru's race, and leading to the growth of the whole Kshatriya order! We had formerly warred with king Drupada; if we can now secure him as an ally, it will strengthen our party. The Dasarhas, O king, are numerous and strong. Know where Krishna is, all of them must be, and where Krishna is, there victory also must be! O king, who, unless cursed by the gods, would seek, to effect that by means of war which can be effected by conciliation? Hearing that the sons of Pritha are alive, the citizens and other subjects of the realm have become exceedingly glad and eager for beholding them. O monarch, act in a way that is agreeable to them. Duryodhana and Karna and Sakuni, the son of Suvala, are sinful, foolish and young; listen not to them. Possessed of every virtue thou art I long ago told thee, O monarch that for Duryodhana's fault, the subjects of this kingdom would be exterminated.'"
SECTION CCVIII
(Viduragamana Parva continued)
"Vaisampayana said, 'Hearing these various speeches, Dhritarashtra said, The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona, and thyself also (O Vidura), have said the truth and what also is most beneficial to me. Indeed, as those mighty car-warriors, the heroic sons of Kunti. are the children of Pandu, so are they, without doubt, my children according to the ordinance. And as my sons are entitled to this kingdom, so are the sons of Pandu certainly entitled to it. Therefore, hasten to bring hither the Pandavas along with their mother, treating them with affectionate consideration. O thou of Bharata's race, bring also Krishna of celestial beauty along with them. From sheer good fortune the sons of Pritha are alive; and from good fortune alone those mighty car-warriors have obtained the daughter of Drupada. It is from good fortune alone that our strength hath increased, and it is from good fortune alone that Purochana hath perished. O thou of great splendour, it is from good fortune that my great grief hath been killed!'
"Vaisampayana continued, 'Then Vidura, at the command of Dhritarashtra, repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired thither carrying with him numerous jewels and various kinds of wealth for Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada's abode, Vidura conversant with every rule of morality and deep in every science, properly accosted the monarch and waited upon him. Drupada received Vidura in proper form and they both enquired after each other's welfare. Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them he embraced them from affection and enquired after their well being. The Pandavas also along with Vasudeva, in due order, worshipped Vidura of immeasurable intelligence. But Vidura, O king, in the name of Dhritarashtra repeatedly enquired with great affection after their welfare. He then gave, O monarch, unto the Pandavas and Kunti and Draupadi, and unto Drupada and Drupada's sons, the gems and various kinds of wealth that the Kauravas had sent through him. Possessed of immeasurable intelligence, the modest Vidura then, in the presence of the Pandavas and Keshava, addressed the well-behaved Drupada thus:
"With thy ministers and sons, O monarch, listen to what I say. King Dhritarashtra, with ministers, sons, and friends, hath with a joyous heart, O king, repeatedly enquired after thy welfare. And, O monarch, he hath been highly pleased with this alliance with thee. So also, O king, Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired after thy welfare in every respect. Drona also of great wisdom the son of Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in consequence of this alliance with thee regard themselves supremely blest. O Yajnasena, the establishment of this alliance with thee hath made them happier than if they had acquired a new kingdom. Knowing all this, O monarch, permit the Pandavas to re-visit their ancestral kingdom. The Kurus are exceedingly eager to behold the sons of Pandu. These bulls among men have been long absent (from their kingdom). They as well as Pritha must be very eager to behold their city. And all the Kuru ladies and the citizens and our subjects are eagerly waiting to behold Krishna the Panchala Princess. This, therefore, is my opinion, O monarch, that thou shouldst, without delay, permit the Pandavas to go thither with their wife. And after the illustrious Pandavas, O king, will have received thy permission to go thither, I shall send information unto Dhritarashtra by quick messengers. Then, O king, will the Pandavas set out with Kunti and Krishna.'"
SECTION CCIX
(Viduragamana Parva continued)
"Vaisampayana said, 'Hearing these words of Vidura, Drupada said, 'It is even so as thou, O Vidura of great wisdom, hast said. Venerable one, I too have been exceedingly happy in consequence of this alliance. It is highly proper that these illustrious princes should return to their ancestral kingdom. But it is not proper for me to say this myself. If the brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these bulls among men, viz., the twins, themselves desire to go and if Rama (Valadeva) and Krishna, both acquainted with every rule of morality, be of the same mind, then let the Pandavas go thither. For these tigers among men (Rama and Krishna) are ever engaged in doing what is agreeable and beneficial to the sons of Pandu.'
"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our younger brothers, dependent on thee. We shall cheerfully do what thou art pleased to command.'
"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the Pandavas should go. But we should all abide by the opinion of king Drupada who is conversant with every rule of morality.'
"Drupada then spoke, 'I certainly agree with what this foremost of men, thinketh, having regard to the circumstances. For the illustrious sons of Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son Yudhishthira himself doth not seek the welfare of the Pandavas so earnestly as, Kesava, that tiger among men.'
"Vaisampayana continued, 'Commanded by the illustrious Drupada, the Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna, the daughter of Drupada, and the renowned Kunti, journeyed towards the city called after the elephant, stopping at various places along the way for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that those heroes had neared the capital sent out the Kauravas to receive them. They who were thus sent out were, O Bharata, Vikarna of the great bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of Gautama's line. Surrounded by these, those mighty heroes, their splendour enhanced by that throng slowly entered the city of Hastinapura. The whole city became radiant, as it were, with the gay throng of sight-seers animated by curiosity. Those tigers among men gladdened the hearts of all who beheld them. And the Pandavas, dear unto the hearts of the people, heard, as they proceeded, various exclamations with the citizens, ever desirous of obeying the wishes of those princes, loudly uttered. Some exclaimed, 'Here returns that tiger among men, conversant with all the rules of morality and who always protects us as if we were his nearest relatives.' And elsewhere they said, 'It seems that king Pandu--the beloved of his people--returneth today from the forest, doubtless to do what is agreeable to us.' And there were some that said, 'What good is not done to us today when the heroic sons of Kunti come back to our town? If we have ever given away in charity, if we have ever poured libations of clarified butter on the fire, if we have any ascetic merit, let the Pandavas, by virtue of all those acts stay in our town for a hundred years.'
"At last the Pandavas, on arriving at the place, worshipped the feet of Dhritarashtra, as also those of the illustrious Bhishma. They also worshipped the feet of everybody else that deserved that honour. And they enquired after the welfare of every citizen (there present). At last, at the command of Dhritarashtra they entered the chambers that had been assigned to them.
"After they had rested there for some time, they were summoned (to the court) by king Dhritarashtra and Bhishma, the son of Santanu. When they came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so that no difference may arise again (between you and your cousins). If you take up your quarters there no one will be able to do you any injury. Protected by Partha (Arjuna), like the celestials by the thunderbolt, reside ye at Khandavaprastha, taking half of the kingdom.'
"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those bulls among men worshipping the king set out from Hastinapura. And content with half the kingdom, they removed to Khandavaprastha, which was in unreclaimed desert. Then those heroes of unfading splendour, viz., the Pandavas, with Krishna at their head, arriving there, beautified the place and made it a second heaven. And those mighty car-warriors, selecting with Dwaipayana's assistance a sacred and auspicious region, performed certain propitiatory ceremonies and measured out a piece of land for their city. Then surrounded by a trench wide as the sea and by walls reaching high up to the heavens and white as the fleecy clouds or the rays of the moon, that foremost of cities looked resplendent like Bhogavati (the capital of the nether kingdom) decked with the Nagas. And it stood adorned with palatial mansions and numerous gates, each furnished with a couple of panels resembling the out-stretched wings of Garuda. And it was protected with gateways looking like the clouds and high as the Mandara mountains. And well-furnished with numerous weapons of attack the missiles of the foes could not make slightest impression on them. And they were almost covered with darts and other missiles like double-tongued snakes. The turrets along the walls were filled with armed men in course of training; and the walls were lined with numerous warriors along their whole length. And there were thousands of sharp hooks and Sataghnis (machines slaying a century of warriors) and numerous other machines on the battlements. There were also large iron wheels planted on them. And with all these was that foremost of cities adorned. The streets were all wide and laid out excellently; and there was no fear in them of accident. And decked with innumerable mansions, the city became like unto Amaravati and came to be called Indraprastha (like unto Indra's city). In a delightful and auspicious part of the city rose the palace of the Pandavas filled with every kind of wealth and like unto the mansion of the celestial treasurer (Kuvera) himself. And it looked like a mass of clouds charged with lightning.
"When the city was built, there came, O king, numerous Brahmanas well-acquainted with all the Vedas and conversant with every language, wishing to dwell there. And there came also unto that town numerous merchants from every direction, in the hope of earning wealth. There also came numerous persons well-skilled in all the arts, wishing to take up their abode there. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers. There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas and numerous other kinds of trees always adorned with flowers and fruits and alive with feathery creatures of various species. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas (blackbirds). And there were various pleasure-houses, bright as mirrors, and numerous bowers of creepers, and charming and artificial hillocks, and many lakes full to the brim of crystal water, and delightful tanks fragrant with lotuses and lilies and adorned with swans and ducks and chakravakas (brahminy ducks). And there were many delicious pools overgrown with fine aquatic plants. And there were also diverse ponds of great beauty and large dimension. And, O king, the joy of the Pandavas increased from day to day, in consequence of their residence in that large kingdom that was peopled with pious men.
"Thus in consequence of the virtuous behaviour of Bhishma and king Dhritarashtra towards them, the Pandavas took up their abode in Khandavaprastha. Adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like Bhogavati (the capital of the nether kingdom) adorned with the Nagas. And, O monarch, having settled the Pandavas there, the heroic Krishna, obtaining their leave, came back with Rama to Dwaravati.'"
SECTION CCX
(Rajya-labha Parva)
"Janamejaya said, 'O thou possessed of ascetic wealth, what did those high-souled ones, my grandsires, the illustrious Pandavas, do, after obtaining the kingdom of Indraprastha? How did their wife Draupadi obey them all? How is it also that no dissensions arose amongst those illustrious rulers of men, all attached to one wife, viz., Krishna? O thou of the wealth of asceticism, I wish to hear everything in detail regarding the behaviour towards one another of those rulers of men after their union with Krishna.'
"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having obtained their kingdom, at the command of Dhritarashtra, passed their days in joy and happiness at Khandavaprastha with Krishna. And Yudhishthira. endued with great energy and ever adhering to truth, having obtained the sovereignty, virtuously ruled the land, assisted by his brothers. And the sons of Pandu, endued with great wisdom and devoted to truth and virtue, having vanquished all their foes, continued to live there in great happiness. And those bulls among men, seated on royal seats of great value, used to discharge all the duties of government. And one day, while all those illustrious heroes were so seated, there came unto them the celestial Rishi Narada, in course of his wanderings. Beholding the Rishi, Yudhishthira offered him his own handsome seat. And after the celestial Rishi had been seated, the wise Yudhishthira duly offered him the Arghya with his own hands. And the king also informed the Rishi of the state of his kingdom. The Rishi accepting the worship, became well-pleased, and eulogising him with benedictions, commanded the king to take his seat. Commanded by the Rishi, the king took his seat. Then the king sent word unto Krishna (in the inner apartments) of the arrival of the illustrious one. Hearing of the Rishi's arrival Draupadi, purifying herself properly, came with a respectful attitude to where Narada was with the Pandavas. The virtuous princess of Panchala, worshipping the celestial Rishi's feet, stood with joined hands before him, properly veiled, The illustrious Narada, pronouncing various benedictions on her, commanded the princess to retire. After Krishna had retired, the illustrious Rishi, addressing in private all the Pandavas with Yudhishthira at their head, said, 'The renowned princess of Panchala is the wedded wife of you all. Establish a rule amongst yourselves so that disunion may not arise amongst you. There were, in former days, celebrated throughout the three worlds, two brothers named Sunda and Upasunda living together and incapable of being slain by anybody unless each slew the other. They ruled the same kingdom, lived in the same house, slept on the same bed, sat on the same seat, and ate from the same dish. And yet they killed each for the sake of Tilottama. Therefore, O Yudhishthira, preserve your friendship for one another and do that which may not produce disunion amongst you.'
"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were Asuras called Sunda and Upasunda? Whence arose that dissension amongst them, and why did they slay each other? Whose daughter also was this Tilottama for whose love the maddened brothers killed each other? Was she an Apsara (water nymph) or the daughter of any celestial? O thou whose wealth is asceticism, we desire, O Brahmana, to hear in detail everything as it happened. Indeed, our curiosity hath become great.'"
SECTION CCXI
(Rajya-labha Parva continued)
"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied, 'O son of Pritha, listen with thy brothers to me as I recite this old story, O Yudhishthira, exactly as everything happened. In olden days, a mighty Daitya named Nikumbha, endued with great energy and strength was born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha, were born two sons called Sunda and Upasunda. Both of them were mighty Asuras endued with great energy and terrible prowess. The brothers were both fierce and possessed of wicked hearts. And those Daityas were both of the same resolution, and ever engaged in achieving the same tasks and ends. They were ever sharers with each other in happiness as well as in woe. Each speaking and doing what was agreeable to the other, the brothers never were unless they were together, and never went anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts. Endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. Always entertaining the same purpose, desirous of subjugating the three worlds, the brothers, after due initiation, went to the mountains of Vindhya. And severe were the ascetic penances they performed there. Exhausted with hunger and thirst, with matted locks on their heads and attired in barks of trees, they acquired sufficient ascetic merit at length. Besmearing themselves with dirt from head to foot, living upon air alone, standing on their toes, they threw pieces of the flesh of their bodies into the fire. Their arms upraised, and eye fixed, long was the period for which they observed their vows. And during the course of their ascetic penances, a wonderful incident occurred there. For the mountains of Vindhya, heated for a long course of years by the power of their ascetic austerities, began to emit vapour from every part of their bodies. And beholding the severity of their austerities, the celestials became alarmed. The gods began to cause numerous obstructions to impede the progress of their asceticism. The celestials repeatedly tempted the brothers by means of every precious possession and the most beautiful girls. The brothers broke not their vows. Then the celestials once more manifested, before the illustrious brothers, their powers of illusion. For it seemed their sisters, mothers, wives, and other relatives, with disordered hair and ornaments and robes, were running towards them in terror, pursued and struck by a Rakshasa with a lance in hand. And it seemed that the women implored the help of the brothers crying, 'O save us!' But all this went for nothing, for firmly wedded thereto, the brothers did not still break their vows. And when it was found that all this produced not the slightest impression on any of the two, both the women and the Rakshasa vanished from sight. At last the Grandsire himself, the Supreme Lord ever seeking the welfare of all, came unto those great Asuras and asked them to solicit the boon they desired. Then the brothers Sunda and Upasunda, both of great prowess, beholding the Grandsire, rose from their seats and waited with joined palms. And the brothers both said unto the God, 'O Grandsire, if thou hast been pleased with these our ascetic austerities, and art, O lord, propitious unto us, then let us have knowledge of all weapons and of all powers of illusion. Let us be endued with great strength, and let us be able to assume any form at will. And last of all, let us also be immortal.' Hearing these words of theirs, Brahman said, 'Except the immortality you ask for, you shall be given all that you desire. Solicit you some form of death by which you may still be equal unto the immortals. And since you have undergone these severe ascetic austerities from desire of sovereignty alone I cannot confer on you the boon of immortality. You have performed your ascetic penances even for the subjugation of the three worlds. It is for this, O mighty Daityas, that I cannot grant you what you desire.'
"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda said, 'O Grandsire, let us have no fear then from any created thing, mobile or immobile, in the three worlds, except only from each other!' The Grandsire then said, 'I grant you what you have asked for, even this your desire'. And granting them this boon, the Grandsire made them desist from their asceticism, and returned to his own region. Then the brothers, those mighty Daityas, having received those several boons became incapable of being slain by anybody in the universe. They then returned to their own abode. All their friends and relatives, beholding those Daityas of great intelligence, crowned with success in the matter of the boons they had obtained, became exceedingly glad. And Sunda and Upasunda then cut off their matted locks and wore coronets on their heads. Attired in costly robes and ornaments, they looked exceedingly handsome. They caused the moon to rise over their city every night even out of his season. And friends and relatives gave themselves up to joy and merriment with happy hearts. Eat, feed, give, make merry, sing, drink--these were the sounds heard everyday in every house. And here and there arose loud uproars of hilarity mixed with clappings of hands which filled the whole city of the Daityas, who being capable of assuming any form at will, were engaged in every kind of amusement and sport and scarcely noticed the flight of time, even regarding a whole year as a single day.'"
SECTION CCXII
(Rajya-labha Parva continued)
'Narada continued, 'As soon as those festivities came to an end, the brothers Sunda and Upasunda, desirous of the Sovereignty of the three worlds, took counsel and commanded their forces to be arranged. Obtaining the assent of their friends and relatives, of the elders of the Daitya race and of their ministers of state, and performing the preliminary rites of departure, they set out in the night when the constellation Magha was in the ascendant. The brothers set out with a large Daitya force clad in mail and armed with maces and axes and lances and clubs. The Daitya heroes set out on their expedition with joyous hearts, the charanas (bards) chanting auspicious panegyrics indicative of their future triumphs. Furious in war, the Daitya brothers, capable of going everywhere at will, ascended the skies and went to the region of the celestials. The celestials knowing they were coming and acquainted also with the boons granted unto them by the Supreme Deity left heaven and sought refuge in the region of Brahman. Endued with fierce prowess, the Daitya heroes soon subjugated the region of Indra, and vanquishing the diverse tribes of Yakshas and Rakshasas and every creature ranging the skies, came away. Those mighty car-warriors next subjugated the Nagas of the nether region, and then the inmates of the ocean and then all the tribes of the Mlechchhas. Desirous next of subjugating the whole earth, those heroes of irresistible sway, summoning their soldiers, issued these cruel commands, 'Brahmanas and royal sages (on earth) with their libations and other food offered at grand sacrifices, increase the energy and strength of the gods, as also their prosperity. Engaged in such acts, they are the enemies of the Asuras. All of us, therefore, mustering together should completely slaughter them off the face of the earth!' Ordering their soldiers thus on the eastern shore of the great ocean, and entertaining such a cruel resolution, the Asura brothers set out in all directions. And those that were performing sacrifices and the Brahmanas that were assisting at those sacrifices, the mighty brothers instantly slew. And slaughtering them with violence they departed for some other place. Whilst their soldiers threw into the water the sacrificial fires that were in the asylums of Munis with souls under complete control, the curses uttered by the illustrious Rishis in wrath, rendered abortive by the boons granted (by Brahman), affected not the Asura brothers. When the Brahmanas saw that their curses produced not the slightest effect like shafts shot at stones they fled in all directions, forsaking their rites and vows. Even those Rishis on earth that were crowned with ascetic success, and had their passions under complete control and were wholly engrossed in meditation of the Deity, from fear of the Asura brothers, fled like snakes at the approach of Vinata's son (Garuda the snake-eater). The sacred asylums were all trodden down and broken. The sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground. The whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution. And, O king, after the Rishis had all disappeared and made themselves invisible both the great Asuras, resolved upon their destruction, began to assume various forms. Assuming the forms of maddened elephants with temples rent from excess of juice, the Asura pair, searching out the Rishis who had sheltered themselves in caves, sent them to the region of Yama. Sometimes becoming as lions and again as tigers and disappearing the next moment, by these and other methods the cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study ceased, and kings and Brahmanas were exterminated. The earth became utterly destitute of sacrifices and festivals. And the terrified people uttered cries of Oh and Alas and all buying and selling were stopped. All religious rites ceased, and the earth became destitute of sacred ceremonies and marriages. Agriculture was neglected and cattle were no longer tended. Towns and asylums became desolate. And scattered over with bones and skeletons, the earth assumed a frightful aspect. All ceremonies in honour of the Pitris were suspended, and the sacred sound of Vashat and the whole circle of auspicious rites ceased. The earth became frightful to behold. The Sun and the Moon, the Planets and Stars, and Constellations, and the other dwellers in the firmament, witnessing these acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of heaven by means of such cruel acts, the Asura brothers took up their abode in Kurukshetra, without a single rival.'"
SECTION CCXIII
(Rajya-labha Parva continued)
"Narada continued, 'Then the celestial Rishis, the Siddhas, and the high-souled Rishis possessing the attributes of tranquillity and self-restraint, beholding that act of universal slaughter, were afflicted with great grief. With passions and senses and souls under complete control, they then went to the abode of the Grandsire, moved by compassion for the universe. Arrived there, they beheld the Grandsire seated with gods, Siddhas, and Brahmarshis around him. There were present that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma and Surya and Sakra, and Rishis devoted to the contemplation of Brahma, and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas, the Ajas, the Avimudas, and other ascetics of great energy. All those Rishis were sitting with the Grandsire, when the celestial and other Rishis, approaching Brahman with sorrowful hearts, represented unto him all the acts of Sunda and Upasunda. And they told the Grandsire in detail everything that the Asura brothers had done, and how they had done it, and in what order. Then all the celestials and the great Rishis pressed the matter before the Grandsire. The Grandsire, hearing everything they said, reflected for a moment and settled in his mind what he should do. Resolving to compass the destruction of the Asura brothers, he summoned Viswakarman (the celestial architect). Seeing Viswakarman before him, the Grandsire possessed of supreme ascetic merit commanded him, saying, 'Create thou a damsel capable of captivating all hearts.' Bowing down unto the Grandsire and receiving his command with reverence, the great artificer of the universe created a celestial maiden with careful attention. Viswakrit first collected all handsome features upon the body of the damsel he created. Indeed, the celestial maiden that he created was almost a mass of gems. And created with great care by Viswakarman, the damsel, in beauty, became unrivalled among the women of the three worlds. There was not even a minute part of her body which by its wealth of beauty could not attract the gaze of beholders. And like unto the embodied Sri herself, that damsel of extraordinary beauty captivated the eyes and hearts of every creature. And because she had been created with portions of every gem taken in minute measures, the Grandsire bestowed upon her the name of Tilottama. And as soon as he started it into life, the damsel bowed to Brahman and with joined palms said, 'Lord of every created thing, what task am I to accomplish and what have I been created for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda and Upasunda. O amiable one, tempt them with thy captivating beauty. And, O damsel, conduct thyself there in such a way that the Asura brothers may, in consequence of the wealth of thy beauty, quarrel with each other as soon as they cast their eyes upon thee.'
"Narada continued, 'Bowing unto the Grandsire and saying, 'So be it,'--the damsel walked round the celestial conclave. The illustrious Brahman was then sitting with face turned eastwards, and Mahadeva with face also towards the east, and all the celestials with faces northwards, and the Rishis with faces towards all directions. While Tilottama walked round the conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva) were the only ones that succeeded in preserving their tranquillity of mind. But exceedingly desirous as Mahadeva was (of beholding Tilottama) when the damsel (in her progress round the celestial conclave) was at his side, another face like a full-blown lotus appeared on the southern side of his body. And when she was behind him, another face appeared on the west. And when the damsel was on the northern side of the great god, a fourth face appeared on the northern side of his body. Mahadeva (who was eager to behold the damsel) came also to have a thousand eyes, each large and slightly reddish, before, behind and on his flanks. And it was thus that Sthanu the great god came to have four faces, and the slayer of Vala, a thousand eyes. And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama walked round them. Except the divine Grandsire himself, the glances of those illustrious personages, even of all of them fell upon Tilottama's body. And when Tilottama set out (for the city of the Asuras) with the wealth of her beauty, all regarded the task as already accomplished. After Tilottama had gone away, the great god who was the First Cause of the Universe, dismissed all the celestials and the Rishis.'"
SECTION CCXIV
(Rajya-labha Parva continued)
"Narada continued, 'Meanwhile the Asura brothers having subjugated the earth were without a rival. The fatigue of exertion gone, they, having brought the three worlds under equal sway, regarded themselves as persons that had nothing more to do. Having brought all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the kings of the earth, the brothers began to pass their days in great happiness. When they saw they had no rivals (in the three worlds), they gave up all exertion and devoted their time to pleasure and merriment, like the celestials. They experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes and floral wreaths and viands, and drinks and many other agreeable objects all in profusion. In houses and woods and gardens, on hills and in forests, wherever they liked they passed their time in pleasure and amusement, like the immortals. And it so happened that one day they went for purposes of pleasure to a tableland of the Vindhya range, perfectly level and stony, and overgrown with blossoming trees. After every object of desire, all of the most agreeable kind, had been brought, the brothers sat on an excellent seat, with happy hearts and accompanied by handsome women. And those damsels, desirous of pleasing the brothers, commenced a dance in accompaniment to music, and sweetly chanted many a song in praise of the mighty pair.'
"Meanwhile Tilottama attired in a single piece of red silk that exposed all her charms, came along, plucking wild flowers on her way. She advanced slowly to where those mighty Asuras were. The Asura brothers, intoxicated with the large portions they had imbibed, were smitten upon beholding that maiden of transcendent beauty. Leaving their seats they went quickly to where the damsel was. Both of them being under the influence of lust, each sought the maiden for himself. And Sunda seized that maid of fair brows by her right hand. Intoxicated with the boons they had obtained, with physical might, with the wealth and gems they had gathered from every quarter, and with the wine they had drunk, maddened with all these, and influenced by wishful desire, they addressed each other, each contracting his bow in anger, 'She is my wife, and therefore your superior,' said Sunda. 'She is my wife, and therefore your sister-in-law', replied Upasunda. And they said unto each other, 'She is mine not yours.' And soon they were under the influence of rage. Maddened by the beauty of the damsel, they soon forgot their love and affection for each other. Both of them, deprived of reason by passion, then took up their fierce maces. Each repeating, I was the first, I was the first,' (in taking her hand) struck the other. And the fierce Asuras, struck by each other with the mace, fell down upon the ground, their bodies bathed in blood, like two suns dislodged from the firmament. And beholding this, the women that had come there, and the other Asuras there present, all fled away trembling in grief and fear, and took refuge in the nether regions. The Grandsire himself of pure soul, then came there, accompanied by the celestials, and the great Rishis. And the illustrious Grandsire applauded Tilottama and expressed his wish of granting her a boon. The Supreme Deity, before Tilottama spoke, desirous of granting her a boon, cheerfully said, 'O beautiful damsel, thou shalt roam in the region of the Adityas. Thy splendour shall be so great that nobody will ever be able to look at thee for any length of time!' The Grandsire of all creatures, granting this boon unto her, establishing the three worlds in Indra as before, returned to his own region.'
"Narada continued, 'It was thus that Asuras, ever united and inspired by the same purpose slew each other in wrath for the sake of Tilottama. Therefore, from affection I tell you, ye foremost ones of Bharata's line, that if you desire to do anything agreeable to me, make some such arrangements that you may not quarrel with one another for the sake of Draupadi.'
"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the great Rishi Narada, consulting with one another, established a rule amongst themselves in the presence of the celestial Rishi himself endued with immeasurable energy. And the rule they made was that when one of them would be sitting with Draupadi, any of the other four who would see that one thus must retire into the forest for twelve years, passing his days as a Brahmacharin. After the virtuous Pandavas had established that rule amongst themselves, the great Muni Narada, gratified with them, went to the place he wished. Thus, O Janamejaya, did the Pandavas urged by Narada, established a rule amongst themselves in regard to their common wife. And it was for this, O Bharata, that no dispute ever arose between them.'"
SECTION CCXV
(Arjuna-vanavasa Parva)
"Vaisampayana said, 'The Pandavas, having established such a rule, continued to reside there. By the prowess of their arms they brought many kings under their sway. And Krishna became obedient unto all the five sons of Pritha, those lions among men, of immeasurable energy. Like the river Saraswati decked with elephants, which again take pleasure in that stream, Draupadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceedingly virtuous in their practice, the whole race of Kurus, free from sin, and happy, grew in prosperity.
"After some time, O king, it so happened that certain robbers lifted the cattle of a Brahmana, and while they were carrying away the booty, the Brahmana, deprived of his senses by anger, repaired to Khandavaprastha, and began to reprove the Pandavas in accents of woe. The Brahmana said, 'Ye Pandavas, from this your dominion, my kine are even now being taken away by force by despicable and wicked wretches! Pursue ye the thieves. Alas, the sacrificial butter of a peaceful Brahmana is being taken away by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A king that taketh the sixth part of the produce of the land without protecting the subject, hath been called by the wise to be the most sinful person in the whole world. The wealth of a Brahmana is being taken away by robbers! Virtue itself is sustaining a diminution! Take me up by the hand, ye Pandavas for I am plunged in grief!"
"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those accents of the Brahmana weeping in bitter grief. As soon as he heard those accents, he loudly assured the Brahmana, saying, 'No fear!' But it so happened that the chamber where the illustrious Pandavas had their weapons was then occupied by Yudhishthira the just with Krishna. Arjuna, therefore, was incapable of entering it or, going alone with the Brahmana, though repeatedly urged (to do either) by the weeping accents of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I should certainly dry up his tears. He hath come to our gate, and is weeping even now. If I do not protect him, the king will be touched with sin in consequence of my indifference; our own irreligiousness will be cited throughout the kingdom, and we shall incur a great sin. If, disregarding the king, I enter the chamber, without doubt I shall be behaving untruthfully towards the monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body and lasteth after the body hath perished!' Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhishthira. Coming out with the bow, he cheerfully told the Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched robbers may not go much ahead of us. I shall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves.' Then Dhananjaya, capable of using both his arms with equal skill, armed with the bow and cased in mail and riding in his war-chariot decked with a standard, pursued the thieves, and piercing them with his arrows, compelled them to give up the booty. Benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero returned to the capital. Bowing unto all the elders, and congratulated by everybody, Partha at last approached Yudhishthira, and addressing him, said, 'Give me leave, O lord, to observe the vow I took. In beholding thee sitting with Draupadi, I have violated the rule established by ourselves. I shall therefore go into the woods, for this is even our understanding.' Then Yudhishthira, suddenly hearing those painful words, became afflicted with grief, and said in an agitated voice, 'Why!' A little while after, king Yudhishthira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words, 'O sinless one, if I am an authority worthy of regard, listen to what I say. O hero, full well do I know the reason why thou hadst entered my chamber and didst what thou regardest to be an act disagreeable to me. But there is no displeasure in my mind. The younger brother may, without fault, enter the chamber where the elder brother sitteth with his wife. It is only the elder brother that acts against the rules of propriety by entering the room where the younger brother sitteth with his wife. Therefore, O thou of mighty arms, desist from thy purpose. Do what I say. Thy virtue hath sustained no diminution. Thou hast not disregarded me.'
"Arjuna, hearing this, replied, 'I have heard, even from thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon.'
"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna prepared himself for a forest-life; and he went to the forest to live there for twelve years.'"
SECTION CCXVI
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that illustrious hero to a certain distance. Followed by Brahmanas conversant with the Vedas and their branches and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by reciters of Puranas, by narrators of sacred stories by devotees leading celibate lives, by Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by various other classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Maruts. And, O thou of Bharata's race, that bull among the Bharatas saw, as he journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and waters. At length, on arriving at the source of the Ganges the mighty hero thought of settling there.
"Listen now, O Janamejaya, to a wonderful feat which that foremost of the sons of Pandu, of high soul, did, while living there. When that son of Kunti, O Bharata, and the Brahmanas who had followed him, took up their residence in that region, the latter performed innumerable Agnihotras (sacrificial rites by igniting the sacred fire). And, O king, in consequence of those learned vow-observing, and illustrious Brahmanas, who never deviated from the right path, daily establishing and igniting with mantras on the banks of that sacred stream, after the performance of their ablutions, fires for their sacrifices, and pouring libations of clarified butter into the same, and worshipping those fires with offerings of flowers, that region itself where the Ganges entered the plains became exceedingly beautiful. One day that bull amongst the Pandavas, while residing in that region in the midst of those Brahmanas, descended (as usual) into the Ganges to perform his ablutions. After his ablutions had been over, and after he had offered oblations of water unto his deceased ancestors, he was about to get up from the stream to perform his sacrificial rites before the fire, when the mighty-armed hero, O king, was dragged into the bottom of the water by Ulupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Pandu was carried into the beautiful mansion of Kauravya, the king of the Nagas. Arjuna saw there a sacrificial fire ignited for himself. Beholding that fire, Dhananjaya, the son of Kunti performed his sacrificial rites with devotion. And Agni was much gratified with Arjuna for the fearlessness with which that hero had poured libations into his manifest form. After he had thus performed his rites before the fire, the son of Kunti, beholding the daughter of the king of the Nagas, addressed her smilingly and said, 'O handsome girl, what an act of rashness hast thou done. O timid one! Whose is this beautiful region, who art thou and whose daughter?'
"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the name of Kauravya, born in the line of Airavata. I am, O prince, the daughter of that Kauravya, and my name is Ulupi. O tiger among men, beholding thee descend into the stream to perform thy ablutions, I was deprived of reason by the god of desire. O sinless one, I am still unmarried. Afflicted as I am by the god of desire on account of thee, O thou of Kuru's race, gratify me today by giving thyself up to me.'
"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am undergoing the vow of Brahmacharin for twelve years. I am not free to act in any way I like. But, O ranger of the waters, I am still willing to do thy pleasure (if I can). I have never spoken an untruth in my life. Tell me, therefore, O Naga maid, how I may act so that, while doing thy pleasure, I may not be guilty of any untruth or breach of duty.'
"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the earth, and why thou hast been commanded to lead the life of a Brahmacharin by the superior. Even this was the understanding to which all of you had been pledged, viz., that amongst you all owning Drupada's daughter as your common wife, he who would from ignorance enter the room where one of you would be sitting with her, should lead the life of a Brahmacharin in the woods for twelve years. The exile of any one amongst you, therefore, is only for the sake of Draupadi. Thou art but observing the duty arising from that vow. Thy virtue cannot sustain any diminution (by acceding to my solicitation). Then again, O thou of large eyes, it is a duty to relieve the distressed. Thy virtue suffereth no diminution by relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a small diminution, thou wilt acquire great merit by saving my life. Know me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even this, O lord, is the opinion of the wise (viz., that one should accept a woman that wooeth). If thou do not act in this way, know that I will destroy myself. O thou of mighty arms, earn great merit by saving my life. I seek thy shelter, O best of men! Thou protectest always, O son of Kunti, the afflicted and the masterless. I seek thy protection, weeping in sorrow. I woo thee, being filled with desire. Therefore, do what is agreeable to me. It behoveth thee to gratify my wish by yielding thy self up to me.'
"Vaisampayana said, 'Thus addressed by the daughter of the king of the Nagas, the son of Kunti did everything she desired, making virtue his motive. The mighty Arjuna, spending the night in the mansion of the Naga rose with the sun in the morning. Accompanied by Ulupi he came back from the palace of Kauravya to the region where the Ganges entereth the plains. The chaste Ulupi, taking her leave there, returned to her own abode. And, O Bharata, she granted unto Arjuna a boon making him invincible in water, saying, 'Every amphibious creature shall, without doubt, be vanquishable by thee.'"
SECTION CCXVII
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then the son of the wielder of the thunderbolt narrated everything unto those Brahmanas (residing with him there), set out for the breast of Himavat. Arriving at the spot called Agastyavata, he next went to Vasishtha's peak. Thence the son of Kunti proceeded to the peak of Bhrigu. Purifying himself with ablutions and other rites there, that foremost of the Kurus gave away unto Brahmanas many thousands of cows and many houses. Thence that best of men proceeded to the sacred asylum called Hiranyavindu. Performing his ablutions there, that foremost of the sons of Pandu saw many holy regions. Descending from those heights that chief of men, O Bharata, accompanied by the Brahmanas, journeyed towards the east, desiring to behold the regions that lay in that direction. That foremost one of Kuru's race saw many regions of sacred waters one after another. And beholding in the forest of Naimisha the delightful river Utpalini (full of lotuses) and the Nanda and the Apara Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and all the regions of sacred water, he purified himself, O Bharata, (with the usual rites), and gave away many cows unto Brahmanas. Whatever regions of sacred waters and whatever other holy palaces there were in Vanga and Kalinga, Arjuna visited all of them. Seeing them all and performing proper ceremonies, he gave away much wealth. Then, O Bharata, all those Brahmanas following the son of Pandu, bade him farewell at the gate of the kingdom of Kalinga and desisted from proceeding with him any further. The brave Dhananjaya, the son of Kunti, obtaining their leave, went towards the ocean, accompanied by only a few attendants. Crossing the country of the Kalingas, the mighty one proceeded, seeing on his way diverse countries and sacred spots and diverse delightful mansions and houses. Beholding the Mahendra mountain adorned with the ascetics (residing there), he went to Manipura, proceeding slowly along the sea-shore. Beholding all the sacred waters and other holy places in that province, the strong-armed son of Pandu at last went, O king, to the virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a daughter of great beauty named Chitrangada. And it so happened that Arjuna beheld her in her father's palace roving at pleasure. Beholding the handsome daughter of Chitravahana, Arjuna desired to possess her. Going unto the king (her father), he represented unto him what he sought. He said. 'Give away unto me thy daughter, O king! I am an illustrious Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?' Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king, hearing this, spoke unto him these words in sweet accents, 'There was in our race a king of the name of Prabhanjana, who was childless. To obtain a child, he underwent severe ascetic penances. By his severe asceticism, O Partha, he gratified that god of gods, Mahadeva, the husband of Uma, that supreme Lord holding (the mighty bow called) Pinaka. The illustrious Lord granted him the boon that each successive descendant of his race should have one child only. In consequence of that boon only one child is born unto every successive descendant of this race. All my ancestors (one after another) had each a male child. I, however, have only a daughter to perpetuate my race. But, O bull amongst men, I ever look upon this daughter of mine as my son. O bull of Bharata's race, I have duly made her a Putrika. Therefore, one amongst the sons that may be begotten upon her by thee, O Bharata, shall be the perpetuator of my race. That son is the dower for which I may give away my daughter. O son of Pandu, if them choosest, thou canst take her upon this understanding.' Hearing these words of the king, Arjuna accepted them all, saying, 'So be it.' Taking Chitravahana's daughter (as his wife), the son of Kunti resided in that city for three years. When Chitrangada at last gave birth to a son, Arjuna embraced that handsome princess affectionately. And taking leave of the king (her father), he set out on his wanderings again.'"
SECTION CCXVIII
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred waters on the banks of the southern ocean, all adorned with the ascetics residing there. And there lay scattered five such regions where also dwelt many ascetics. But those five waters themselves were shunned by all of them. Those sacred waters were called Agastya, and Saubhadra and Pauloma of great holiness, and Karandhama of great propitiousness yielding the fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja, that great washer of sins. That foremost one among the Kurus, beholding those five sacred waters, and finding them uninhabited, and ascertaining also that they were shunned by the virtuous ascetics dwelling around, asked those pious men with joined hands, saying, 'Why O ascetics, are these five sacred waters shunned by utterers of Brahma?' Hearing him, the ascetics replied, 'There dwell in these waters five large crocodiles which take away the ascetics that may happen to bathe in them. It is for this, O son of Kuru's race, that these waters are shunned.'
"Vaisampayana continued, 'Hearing these words of the ascetics, that foremost of men endued with mighty arms, though dissuaded by them went to behold those waters. Arrived at the excellent sacred water called Saubhadra after a great Rishi, the brave scorcher of all foes suddenly plunged into it to have a bath. As soon as that tiger among men had plunged into the water a great crocodile (that was in it) seized him by the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost of all men endued with might, seized that struggling ranger of the water and dragged it forcibly to the shore. But dragged by the renowned Arjuna to the land, that crocodile became (transformed into) a beautiful damsel bedecked with ornament. O king, that charming damsel of celestial form seemed to shine for her beauty and complexion. Dhananjaya, the son of Kunti, beholding that strange sight, asked that damsel with a pleased heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the waters? Why also didst thou commit such a dreadful sin?' The damsel replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the celestial woods. I am, O mighty one, Varga by name, and ever dear unto the celestial treasurer (Kuvera). I have four other companions, all handsome and capable of going everywhere at will. Accompanied by them I was one day going to the abode of Kuvera. On the way we beheld a Brahmana of rigid vows, and exceedingly handsome, studying the Vedas in solitude. The whole forest (in which he was sitting) seemed to be covered with his ascetic splendour. He seemed to have illuminated the whole region like the Sun himself. Beholding his ascetic devotion of that nature and his wonderful beauty, we alighted in that region, in order to disturb his meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata, approached that Brahmana, O Bharata, at the same time. We began to sing and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana (youth) set not his heart even once upon us. His mind fixed on pure meditation, that youth of great energy suffered not his heart to waver, O bull among Kshatriyas, the glance he cast upon us was one of wrath. And he said, staring at us, 'Becoming crocodiles, range ye the waters for a hundred years.'"
SECTION CCXIX
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of Bharata's race, deeply distressed at this curse. We sought to propitiate that Brahmana of ascetic wealth that departed not from his vow. Addressing him, we said, 'Inflated with a sense of our beauty and youth, and urged by the god of desire, we have acted very improperly. It behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death to us that we had at all come hither to tempt thee of rigid vows and ascetic wealth. The virtuous, however, have said that women should never be slain. Therefore grow thou in virtue. It behoveth thee not to slay us so. O thou that art conversant with virtue, it hath been said that a Brahmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true. The eminent always protect those that seek protection at their hands. We seek thy protection. It behoveth thee to grant us pardon.'
"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul and good deeds and equal in splendour, O hero, unto the sun or the moon, became propitious unto them. And the Brahmana said, 'The words hundred and hundred thousand are all indicative of eternity. The word hundred, however, as employed by me is to be understood as a limited period and not indicative of a period without end. Ye shall, therefore, becoming crocodiles, seize and take away men (for only a hundred years as explained by me). At the end of that period, an exalted individual will drag you all from water to the land. Then ye will resume your real forms. Never have I spoken an untruth even in jest. Therefore, all that I have said must come to pass. And those sacred waters (within which I assign you your places), will, after you will have been delivered by that individual, become known all over the world by the name of Nari-tirthas (or sacred waters connected with the sufferings and the deliverance of females), and all of them shall become sacred and sin cleansing in the eyes of the virtuous and the wise.'
"Vaisampayana continued, 'Varga then addressing Arjuna, finished her discourse, saying, 'Hearing these words of the Brahmana, we saluted him with reverence and walked round him. Leaving that region we came away with heavy hearts, thinking as we proceeded, 'Where shall we all soon meet with that man who will give us back our own shapes (after our transformation)?' As we were thinking of it, in almost a moment, O Bharata, we beheld even the eminent celestial Rishi Narada. Beholding that Rishi of immeasurable energy, our hearts were filled with joy. Saluting him with reverence, O Partha, we stood before him, with blushing faces. He asked of us the cause of our sorrow and we told him all. Hearing what had happened the Rishi said, 'In the low-lands bordering on the southern ocean, there are five regions of sacred water. They are delightful and eminently holy. Go ye thither without delay. That tiger among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver you, without doubt, from this sad plight.' O hero, hearing the Rishi's words, all of us came hither. O sinless one, true it is that I have today been delivered by thee. But those four friends of mine are still within the other waters here. O hero, do a good deed by delivering them also.'
"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas, endued with great prowess, cheerfully delivered all of them from that curse. Rising from the waters they all regained their own forms. Those Apsaras then, O king, all looked as before. Freeing those sacred waters (from the danger for which they had been notorious), and giving the Apsaras leave to go where they chose, Arjuna became desirous of once more beholding Chitrangada. He, therefore, proceeded towards the city of Manipura. Arrived there, he beheld on the throne the son he had begotten upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing Chitrangada once more, Arjuna proceeded, O monarch, towards the spot called Gokarna.'"
SECTION CCXX
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after another, all the sacred waters and other holy places that were on the shores of the western ocean. Vibhatsu reached the sacred spot called Prabhasa. When the invisible Arjuna arrived at that sacred and delightful region, the slayer of Madhu (Krishna) heard of it. Madhava soon went there to see his friend, the son of Kunti. Krishna and Arjuna met together and embracing each other enquired after each other's welfare. Those dear friends, who were none else than the Rishis Nara and Narayana of old, sat down. Vasudeva asked Arjuna about his travels, saying, 'Why, O Pandava art thou wandering over the earth, beholding all the sacred waters and other holy places?' Then Arjuna told him everything that had happened. Hearing everything, that mighty hero of Vrishni's race said, 'This is as it should be.' And Krishna and Arjuna having sported as they liked, for some time at Prabhasa, went to the Raivataka mountain to pass some days there. Before they arrived at Raivataka, that mountain had, at the command of Krishna been well-adorned by many artificers. Much food also had, at Krishna's command, been collected there. Enjoying everything that had been collected there for him, Arjuna sat with Vasudeva to see the performances of the actors and the dancers. Then the high-souled Pandava, dismissing them all with proper respect, laid himself down on a well-adorned and excellent bed. As the strong-armed one lay on that excellent bed, he described unto Krishna everything about the sacred waters, the lakes and the mountains, the rivers and the forests he had seen. While he was speaking of these, stretched upon that celestial bed, sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by sweet songs and melodious notes of the Vina (guitar) and the panegyrics and benedictions of the bards. After he had gone through the necessary acts and ceremonies, he was affectionately accosted by him of the Vrishni race. Riding upon a golden car, the hero then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya, for honouring the son of Kunti, the city of Dwaraka, was well-adorned, even all the gardens and houses within it. The citizens of Dwaraka, desirous of beholding the son of Kunti, began to pour eagerly into the public thoroughfares by hundreds of thousands. In the public squares and thoroughfares, hundreds and thousands of women, mixing with the men, swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna was welcomed with respect by all the sons of Bhojas, the Vrishnis, and the Andhakas. And he, in his turn, worshipped those that deserved his worship, receiving their blessings. The hero was welcomed with affectionate reception by all the young men of the Yadava tribe. He repeatedly embraced all that were equal to him in age. Wending then to the delightful mansion of Krishna that was filled with gems and every article of enjoyment, he took up his abode there with Krishna for many days.'"
SECTION CCXXI
(Subhadra-harana Parva)
"Vaisampayana said, 'O best of monarchs, within a few days after this, there commenced on the Raivataka mountain, a grand festival of the Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the Vrishnis and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. The region around that hill, O king was adorned with many a mansion decked with gems and many an artificial tree of gaudy hue. The musicians struck up in concert and the dancers began to dance and the vocalists to sing. And the youth of the Vrishni race, endued with great energy, adorned with every ornament, and riding in their gold-decked cars, looked extremely handsome. The citizens, some on foot and some in excellent cars, with their wives and followers were there by hundreds and thousands. And there was the lord Haladhara (Valarama), roving at will, hilarious with drink, accompanied by (his wife) Revati, and followed by many musicians and vocalists. There came Ugrasena also, the powerful king of he Vrishni race, accompanied by his thousand wives and followed by sweet singers. And Raukmineya and Shamva also, ever furious in battle, roved there, excited with drink and adorned with floral wreaths of great beauty and with costly attires, and disported themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and many others whose names are not given, accompanied by their wives that followed by bands of singers, adorned that mountain-festival. When that delightful festival of immense grandeur commenced, Vasudeva and Partha went about, together, beholding everything around. While wandering there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked with every ornament, in the midst of her maids. As soon as Arjuna beheld her he was possessed by the god of desire. Then, O Bharata, that tiger among men, Krishna, observing Partha contemplate her with absorbed attention, said with a smile, 'How is this? Can the heart of one that rangeth the woods be agitated by the god of desire? This is my sister, O Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the favourite daughter of my father. Tell me if thy heart is fixed upon her, for I shall then speak to my father myself.'
"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna) sister; endued with so much beauty, whom can she not fascinate? If this thy sister, this maid of the Vrishni race, becometh my wife, truly may I win prosperity in everything. Tell me, O Janardana, by what means I may obtain her. To get her I will achieve anything that is achievable by man.'
"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained for the marriage of Kshatriyas. But that is doubtful (in its consequences), O Partha, as we do not know this girl's temper and disposition. In the case of Kshatriyas that are brave, a forcible abduction for purposes of marriage is applauded, as the learned have said. Therefore O Arjuna, carry away this my beautiful sister by force, for who knows what she may do at a self-choice.' Then Krishna and Arjuna, having thus settled as to what should be done sent some speedy messengers unto Yudhishthira at Indraprastha, informing him of everything. The strong-armed Yudhishthira, as soon as he heard it, gave his assent to it.'"
SECTION CCXXII
(Subhadra-harana Parva continued)
"Vaisampayana said, 'Then Dhananjaya, informed of the assent of Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to the Raivataka hill, obtained the assent of Vasudeva also, after having settled in consultation with him all that required to be done. Then that bull of Bharata's race, that foremost of men, with Krishna's assent, riding in his well-built car of gold equipped with rows of small bells and with every kind of weapon and the clatter of whose wheels resembled the roar of the clouds and whose splendour was like unto that of a blazing fire and which struck terror into the hearts of all foes and unto which were yoked the steeds Saivya and Sugriva, himself accoutred in mail and armed with sword and his fingers encased in leathern gloves, set out, as it were, on a hunting expedition. Meanwhile Subhadra, having paid her homage unto that prince of hills, Raivataka and having worshipped the deities and made the Brahmanas utter benedictions upon her, and having also walked round the hill, was coming towards Dwaravati. The son of Kunti, afflicted with the shafts of the god of desire, suddenly rushed towards that Yadava girl of faultless features and forcibly took her into his car. Having seized that girl of sweet smiles, that tiger among men proceeded in his car of gold towards his own city (Indraprastha). Meanwhile, the armed attendants of Subhadra, beholding her thus seized and taken away, all ran, crying towards the city of Dwaraka. Reaching all together the Yadava court called by the name of Sudharma, they represented everything about the prowess of Partha unto the chief officer of the court. The chief officer of the court, having heard everything from those messengers, blew his gold-decked trumpet of loud blare, calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis, and the Andhakas began to pour in from all sides. Those that were eating left their food, and those that were drinking left their drink. Those tigers among men, those great warriors of the Vrishni and the Andhaka tribes, took their seats upon their thousand thrones of gold covered with excellent carpets and variegated with gems and corals and possessed of the lustre of blazing fire. Indeed they took their seats upon those thrones, like blazing fires receiving faggots to increase their splendour. And after they were seated in that court which was like unto a conclave of the celestials themselves, the chief officer of the court, assisted by those that stood at his back, spoke of the conduct of Jishnu. The proud Vrishni heroes, of eyes red with wine, as soon as they heard of it, rose up from their seats, unable to brook what Arjuna had done. Some amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and some said, 'Bring our costly bows and strong coats of mail; and some loudly called upon their charioteers to harness their cars, and some, from impatience, themselves yoked their horses decked with gold unto their cars. And while their cars and armours and standards were being brought, loud became the uproar of those heroes. Then Valadeva, white and tall as the peak of Kailasa, decked with garlands of wild flowers and attired in blue robes, and proud and intoxicated with drink, said these words:
'Ye senseless men, what are ye doing, when Janardana sitteth silent? Without knowing what is in his mind, vainly do we roar in wrath! Let the high-souled Krishna give out what he proposeth. Accomplish promptly what he desireth to do.' Then all of them, hearing those words of Halayudha that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They then all became silent. Silence having been restored by the words of the intelligent Valadeva, they took their seats once more in that assembly. Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honoured by us. It seemeth, however, that that vile wretch deserved not our homage. What man is there born of a respectable family that would break the plate after having dined from it! Even if one desireth to make such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that acts so rashly? That Pandava disregarding us and thee too hath today outraged Subhadra, desiring (to compass) his own death. He hath placed his foot on the crown of my head. How shall I, O Govinda, tamely bear it? Shall I not resent it, even like a snake that is trodden upon? Alone shall I today make the earth destitute of Kauravas! Never shall I put up with this transgression by Arjuna.' Then all the Bhojas, Vrishnis, and Andhakas, present there, approved of everything that Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"
SECTION CCXXIII
(Haranaharana Parva)
"Vaisampayana said, 'When the heroes of the Vrishni race began to speak repeatedly in this strain, Vasudeva uttered these words pregnant with deep import and consistent with true morality. Gudakesa (the conqueror of sleep or he of the curly hair), by what he hath done, hath not insulted our family. He hath without doubt, rather enhanced our respect. Partha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a self-choice as doubtful in its results. Who also would approve of accepting a bride in gift as if she were an animal? What man again is there on earth that would sell his offspring? I think Arjuna, seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadra is a renowned girl. Partha too possesseth renown. Perhaps, thinking of all this, Arjuna hath taken her away by force. Who is there that would not desire to have Arjuna for a friend, who is born in the race of Bharata and the renowned Santanu, and the son also of the daughter of Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras, the person that can by force vanquish Partha in battle, except the three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those steeds of mine. Partha as a warrior is well-known; and his lightness of hand is well-known. Who shall be equal to him? Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no disgrace, however, in conciliation.' Hearing, O monarch, those words of Vasudeva, they did as he directed. Stopped by them, Arjuna returned to Dwaraka and was united in marriage with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka. The last year of his exile the exalted one passed at the sacred region of Pushkara. After the twelve years were complete he came back to Khandavaprastha. He approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. Draupadi, from jealousy, spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where the daughter of the Satwata race is! A second tie always relaxeth the first one upon a faggot!' And Krishna lamented much in this strain. But Dhananjaya pacified her repeatedly and asked for her forgiveness. And returning soon unto where Subhadra, attired in red silk, was staying, Arjuna, sent her into the inner apartments dressed not as a queen but in the simple garb of a cowherd woman. But arrived at the palace, the renowned Subhadra looked handsomer in that dress. The celebrated Bhadra of large and slightly red eyes first worshipped Pritha. Kunti from excess of affection smelt the head of that girl of perfectly faultless features, and pronounced infinite blessing upon her. Then that girl of face like the full moon hastily went unto Draupadi and worshipped her, saying, 'I am thy maid!' Krishna rose hastily and embraced the sister of Madhava from affection, and said, 'Let thy husband be without a foe!' Bhadra then, with a delighted heart, said unto Draupadi, 'So be it!' From that time, O Janamejaya, those great warriors, the Pandavas, began to live happily, and Kunti also became very happy.'
"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of pure soul and eyes, like lotus-petals, heard that the foremost of the Pandavas, viz., Arjuna, had reached his own excellent city of Indraprastha, he came thither accompanied by Rama and the other heroes and great warriors of the Vrishni and the Andhaka tribes, and by his brothers and sons and many other brave warriors. And Saurin came accompanied by a large army that protected him. And there came with Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of great intelligence and renown, the generalissimo of the brave Vrishni host. And there also came Anadhrishti of great prowess, and Uddhava of great renown, of great intelligence, of great soul, and a disciple of Vrihaspati himself. And there also came Satyaka and Salyaka and Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku; and Charudeshna, and Jhilli of great prowess, and Viprithu also and Sarana of mighty arms and Gada, the foremost of learned men. These and many other Vrishnis and Bhojas, and Andhakas came to Indraprastha, bringing with them many nuptial presents. King Yudhishthira, hearing that Madhava had arrived, sent the twins out to receive him. Received by them, the Vrishni host of great prosperity entered Khandavaprastha well-adorned with flags and ensigns. The streets were well-swept and watered and decked with floral wreaths and bunches. These were, again, sprinkled over with sandalwood water that was fragrant and cooling. Every part of the town was filled with the sweet scent of burning aloes. And the city was full of joyous and healthy people and adorned with merchants and traders. That best of men, viz., Kesava of mighty arms, accompanied by Rama and many of the Vrishnis, Andhakas and Bhojas, having entered the town, was worshipped by the citizens and Brahmanas by thousands. At last Kesava entered the palace of the king which was like unto the mansion of Indra himself. Beholding Rama, Yudhishthira received him with due ceremonies. The king smelt the head of Kesava and embraced him. Govinda, gratified with the reception, humbly worshipped Yudhishthira. He also paid homage unto Bhima, that tiger among men. Yudhishthira the son of Kunti then received the other principal men of the Vrishni and the Andhaka tribes with due ceremonies. Yudhishthira reverentially worshipped some as his superiors, and welcomed others as equals. And some he received with affection and by some he was worshipped with reverence. Then Hrishikesa of great renown gave unto the party of the bridegroom much wealth. And unto Subhadra he gave the nuptial presents that had been given to her by her relatives. Krishna gave unto the Pandavas a thousand cars of gold furnished with rows of bells, and unto each of which were put four steeds driven by well-trained charioteers. He also gave unto them ten thousand cows belonging to the country of Mathura, and yielding much milk and all of excellent colour. Well-pleased, Janardana also gave them a thousand mares with gold harnesses and of colour white as the beams of the moon. He also gave them a thousand mules, all well-trained and possessing the speed of the wind, of white colour with black manes. And he of eyes like lotus-petals also gave unto them a thousand damsels well-skilled in assisting at bathing and at drinking, young in years and virgins all before their first-season, well-attired and of excellent complexion, each wearing a hundred pieces of gold around her neck, of skins perfectly polished, decked with every ornament, and well-skilled in every kind of personal service. Janardana also gave unto them hundreds of thousands of draft horses from the country of the Valhikas as Subhadra's excellent dower. That foremost one of Dasarha's race also gave unto Subhadra as her peculium ten carrier-loads of first class gold possessing the splendour of fire, some purified and some in a state of ore. And Rama having the plough for his weapon and always loving bravery gave unto Arjuna, as a nuptial present, a thousand elephants with secretions flowing in three streams from the three parts of their bodies (the temple, the ears, and the anus) each large as a mountain summit, irresistible in battle, decked with coverlets and bells, well-adorned with other golden ornaments, and equipped with excellent thrones on their backs. And that large wave of wealth and gems that the Yadavas presented, together with the cloths and blankets that represented its foam, and the elephants its alligators and sharks, and the flags its floating weeds swelling into large proportions, mingled with the Pandu ocean and filled it to the brim, to the great sorrow of all foes. Yudhishthira accepted all those presents and worshipped all those great warriors of the Vrishni and the Andhaka races. Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races passed their days in pleasure and merriment there like virtuous men (after death) in the celestial regions. The Kurus and the Vrishnis with joyous hearts amused themselves there, setting up at times loud shouts mingled with clappings of the hand. Spending many days in sports and merriment there, and worshipped by the Kurus all the while, the Vrishni heroes endued with great energy then returned to the city of Dwaravati. And the great warriors of the Vrishni and the Andhaka races set out with Rama in the van, carrying with them those gems of the purest rays that had been given them by those foremost ones of Kuru's race. And, O Bharata, the high-souled Vasudeva remained there with Arjuna in the delightful city of Indraprastha. And the illustrious one wandered over the banks of the Yamuna in search of deer. And he sported with Arjuna piercing with his shafts deer and wild boars. Then Subhadra, the favourite sister of Kesava, gave birth to an illustrious son, like Puloma's daughter, (the queen of heaven) bringing forth Jayanta. And the son that Subhadra brought forth was of long arms, broad chest, and eyes as large as those of a bull. That hero and oppressor of foes came to be called Abhimanyu. And the son of Arjuna, that grinder of foes and bull among men, was called Abhimanyu because he was fearless and wrathful. And that great warrior was begotten upon the daughter of the Satwata race by Dhananjaya, like fire produced in a sacrifice from within the sami wood by the process of rubbing. Upon the birth of this child, Yudhishthira, the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and coins of gold. The child from his earliest years became the favourite of Vasudeva and of his father and uncles, like the moon of all the people of the world. Upon his birth, Krishna performed the usual rites of infancy. The child began to grow up like the Moon of the bright fortnight. That grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapon both celestial and human, consisting of four branches and ten divisions.
"Endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and great lightness of hand and fleetness of motion forward and backward and transverse and wheeling. Abhimanyu became like unto his father in knowledge of the scriptures and rites of religion. And Dhananjaya, beholding his son, became filled with joy. Like Maghavat beholding Arjuna, the latter beheld his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. He was invisible in battle and broad-shouldered as the bull. Possessing a broad face as (the hood of) the snake, he was proud like the lion. Wielding a large bow, his prowess was like that of an elephant in rut. Possessed of a face handsome as the full-moon, and of a voice deep as the sound of the drum or the clouds, he was equal unto Krishna in bravery and energy, in beauty and in features. The auspicious Panchali also, from her five husbands, obtained five sons all of whom were heroes of the foremost rank and immovable in battle like the hills. Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva,--these were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityas. And the Brahmanas, from their foreknowledge, said unto Yudhishthira that as the son of his would be capable of bearing like the Vindhya mountains the weapons of the foe, he should be called Prativindhya. And because the child that Draupadi bore to Bhimasena was born after Bhima had performed a thousand Soma sacrifices, he came to be called Sutasoma. And because Arjuna's son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called Srutakarman. While Nakula named his son Satanika after a royal sage of that name, in the illustrious race of Kuru. Again the son that Draupadi bore to Sahadeva was born under the constellation called Vahni-daivata (Krittika), therefore was he called after the generalissimo of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were born, each at the interval of one year, and all of them became renowned and much attached to one another. And, O monarch, all their rites of infancy and childhood, such as Chudakarana and Upanayana (first shave of the head and investiture with the sacred threads) were performed by Dhaumya according to the ordinance. All of them, of excellent behaviour and vows, after having studied the Vedas, acquired from Arjuna a knowledge of all the weapons, celestial and human. And, O tiger among kings, the Pandavas, having obtained sons all of whom were equal unto the children of the celestials and endued with broad chests, and all of whom became great warriors, were filled with joy.'"
SECTION CCXXIV
(Khandava-daha Parva)
"Vaisampayana said, 'The Pandavas, after they had taken up their abode at Indraprastha at the command of Dhritarashtra and Bhishma began to bring other kings under their sway. All the subjects (of the kingdom) lived most happily depending upon Yudhishthira the just, like a soul living happily depending upon a body blest with auspicious marks and pious deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto virtue, pleasure, and profit, in judicious proportion, as if each were a friend dear unto him as his own self. It seemed as if the three pursuits--virtue, pleasure, and profit--became personified on earth, and amongst them the king shone as a fourth. The subjects having obtained Yudhishthira as their king, obtained in their monarch one that was devoted to the study of the Vedas, one that was performer of the great sacrifices, and one that was protector of all good people. In consequence of Yudhishthira's influence, the good fortune of all the monarchs of the earth became stationary, and their hearts became devoted to the meditation of the Supreme Spirit, and virtue itself began to grow every way all round. And in the midst of and assisted by his four brothers, the king looked more resplendent (than he would have done if he were alone), like a great sacrifice depending upon and assisted by the four Vedas. Many learned Brahmanas with Dhananjaya at their head, each like unto Vrihaspati, waited upon the monarch, like the celestials waiting upon the Lord of the creation. From excess of affection, the eyes and hearts of all the people equally took great delight in Yudhishthira who was even as the full moon without a stain. The people took delight in him not only because he was their king but also from sincere affection. The king always did what was agreeable to them. The sweet-speeched Yudhishthira of great intelligence never uttered anything that was improper or untrue or unbearable or disagreeable. The best of monarchs of the Bharata race, endued with great energy, passed his days happily for the welfare of all as his own. His brothers also bringing by their energy other kings under their sway, passed their days in happiness, without a foe to disturb their peace.
"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days have set in, O Krishna! Therefore, let us go to the banks of the Yamuna. O slayer of Madhu, sporting there in the company of friends, we will, O Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of Kunti, this is also my wish. Let us, O Partha, sport in the waters as we please, in the company of friends.'
"Vaisampayana continued, 'Then, O Bharata, having consulted thus with each other, Partha and Govinda, with Yudhishthira's leave, set out, surrounded by friends. Reaching a fine spot (on the banks of the Yamuna) suitable for purposes of pleasure, overgrown with numerous tall trees and covered with several high mansions that made the place look like the celestial city and within which had been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and various perfumes, the party entered without delay the inner apartments adorned with many precious gems of pure rays. Entering those apartments, everybody, O Bharata, began to sport, according to his pleasure. The women of the party, all of full rotund hips and deep bosoms and handsome eyes, and gait unsteady with wine began to sport there at the command of Krishna and Partha. Some amongst the women sported as they liked in the woods, some in the waters, and some within the mansions, as directed by Partha and Govinda. Draupadi and Subhadra, exhilarated with wine, began to give away unto the women so sporting, their costly robes and ornaments. And some amongst those women began to dance in joy, and some began to sing; and some amongst them began to laugh and jest, and some to drink excellent wines. Some began to obstruct one another's progress and some to fight with one another, and to discourse with one another in private. Those mansions and the woods, filled with the charming music of flutes and guitars and kettledrums, became the scene of Prosperity personified.
"When such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not far from the place where the others were. O monarch, the high-souled Krishna, and that subjugators of hostile cities, viz., Arjuna, going thither, sat down upon two very costly seats. Vasudeva and Partha amused themselves there with discoursing upon many past achievements of prowess and other topics. Unto Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven, a certain Brahmana came. The Brahmana that came there looked like a tall Sala tree. His complexion was like unto molten gold; his beard was bright yellow tinged with green; and the height and the thickness of the body were in just proportion. Of matted locks and dressed in rags, he resembled the morning sun in splendour. Of eyes like lotus-petals and of a tawny hue, he seemed to be blazing with effulgence. Beholding that foremost of Brahmanas blazing with splendour approach towards them both Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for his commands).'"
SECTION CCXXV
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, 'Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.' The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, 'I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you--you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!'
"Janamejaya said, 'Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.'
"Vaisampayana said, 'O chief of men, I will narrate to you the story of the conflagration of Khandava as told by Rishis in the Purana. It hath been heard, O king, in the Purana that there was a celebrated king of the name of Swetaki who was endued with strength and prowess and who was equal unto Indra himself. No one on earth has equalled him in sacrifices, charity, and intelligence. Swetaki performed the five great sacrifices and many others, at all of which the presents unto Brahmanas were large. The heart of that monarch, O king, was always set upon sacrifices, religious rites, and gifts of all kinds. And king Swetaki of great intelligence, assisted by his Ritwiks performed sacrifices for many long years, till those sacrificial priests with eyes afflicted by the continued smoke and becoming very weak, left that monarch, wishing never more to assist at his sacrifices. The king, however, repeatedly asked those Ritwiks to come to him. But they came not to his sacrifice in consequence of the painful state of their eyes. The king, therefore, invited at the command of his own Ritwiks, others like unto them, and completed the sacrifice that he had begun. After some days had elapsed, king Swetaki desired to perform another sacrifice which should extend for a hundred years. But the illustrious monarch obtained not any priest to assist him in it. The celebrated king then, with his friends and relatives, casting off all sloth, repeatedly courted his priests with great persistence, by bowing down unto them, by conciliatory speeches, and by gifts of wealth. All of them, however, refused to accomplish the purpose which that king of immeasurable energy had in view. Then that royal sage, getting angry, addressed those Brahmanas sitting in their asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I were wanting in homage and service to you, I should then deserve to be abandoned without scruple by you and by other Brahmanas at the same time. But as I am neither degraded nor wanting in homage to you, it behoveth you not to obstruct the performance by me of my sacrifice or to abandon me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye Brahmanas, your protection! It behoveth you to be propitious unto me. But, ye foremost of Brahmanas, if you abandon me from enmity alone or any improper motive, I shall go unto other priests for their assistance in this sacrifice of mine, and conciliating them by sweet words and gifts, I shall represent unto them the business I have on hand, so that they may accomplish it.' Having said this, the monarch became silent. And, O chastiser of foes, when those priests well knew that they could not assist at the king's sacrifice, they pretended to be angry, and addressing that best of monarchs said, 'O best of kings, thy sacrifices are incessant! By assisting thee always, we have all been fatigued. And as we have been wearied in consequence of these labours, it behoveth thee to give us leave. O sinless one, from loss of judgment thou canst not wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy sacrifice!' Hearing those words of censure and wrath, king Swetaki became angry. And the monarch wending to the mountains of Kailasa, devoted himself to asceticism there. And, O king, the monarch began to worship Mahadeva, with fixed attention, and by observing the most rigid vows. And foregoing all food at times, he passed a long period. The monarch ate only fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the whole day. King Swetaki stood for six months, rapt in attention, with arms upraised and steadfast eyes, like the trunk of a tree or a column rooted to the ground. And, O Bharata, Sankara at last gratified with that tiger among kings, who was undergoing such hard penances, showed himself unto him. And the god spake unto the monarch in a calm and grave voice, saying, 'O tiger among kings, O chastiser of foes, I have been gratified with thee for thy asceticism! Blest be thou! Ask now the boon that thou, O king, desirest.' Hearing these words of Rudra of immeasurable energy, the royal sage bowed unto that deity and replied, saying, 'O illustrious one, O thou that art worshipped by the three worlds, if thou hast been gratified with me, then, O god of gods, assist me thyself, O lord of the celestials, in my sacrifice!' Hearing these words spoken by the monarch, the illustrious god was gratified, and smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O king, hast undergone severe penances, desirous of obtaining a boon, I will, O chastiser of foes, assist at thy sacrifice, upon, O king, this condition.' And Rudra continued, 'If, O king of kings, thou canst, for twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the while the life of a Brahmacharin with rapt attention, then thou shalt obtain from me what thou askest.' King Swetaki, thus addressed by Rudra, did all that he was directed to do by the wielder of the trident. And after twelve years had elapsed, he again came unto Maheswara. And Sankara, the Creator of the worlds upon seeing Swetaki, that excellent monarch, immediately said, in great gratification, 'I have been gratified by thee, O best of kings, with this thy own act! But, O chastiser of foes, the duty of assisting at sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of foes, I will not myself assist at thy sacrifice today. There is on earth an exalted Brahmana who is even a portion of my own self. He is known by the name of Durvasa. Even that Brahmana endued with great energy will assist you in thy sacrifice. Let, therefore, every preparation be made.' Hearing these words uttered by Rudra, the king, returning to his own capital, began to collect all that was necessary. After everything had been collected, the monarch again presented himself before Rudra and said, 'Every necessary article hath been collected, and all my preparations are complete, through thy grace, O god of gods! Let me, therefore, be installed at the sacrifice tomorrow.' Having heard these words of that illustrious king, Rudra summoned Durvasa before him and said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my command, O best of Brahmanas, assist even this king in his sacrifice.' And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for which king Swetaki had made those preparations, took place. And the illustrious monarch's sacrifice was performed according to the ordinance and in proper season. And the gifts, on that occasion, unto the Brahmanas were large. And after that monarch's sacrifice had come to an end, all the other priests who had come to assist at it went away with Durvasa's leave. All other Sadasyas also of immeasurable energy, who had been installed at that sacrifice, then went away. That exalted monarch then entered his own palace, worshipped by exalted Brahmanas conversant with the Vedas, eulogised by chanters of panegyrical hymns and congratulated by the citizens.
"Such was the history of that best of monarchs, the royal sage Swetaki, who, when the time came, ascended to heaven, having won great renown on earth, and accompanied by the Ritwiks and the Sadasyas that had helped him in life.'
"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk clarified butter for twelve years. Indeed, clarified butter had been poured into Agni's mouth in a continuous stream for that period. Having drunk so much butter, Agni, satiated, desired not to drink butter again from the hand of anybody else at any other sacrifice. Agni became pale, having lost his colour, and he could not shine as before. He felt a loss of appetite from surfeit, and his energy itself decreased and sickness afflicted him. Then when the drinker of sacrificial libations perceived that his energy was gradually diminishing, he went to the sacred abode of Brahman that is worshipped by all. Approaching the great Deity seated on his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice) gratified me to excess. Even now I am suffering from surfeit which I cannot dispel. O Lord of the universe, I am being reduced both in splendour and strength. I desire to regain, through thy grace, my own permanent nature.' Hearing these words from Hutavaha, the illustrious Creator of all things smilingly replied unto him, saying, 'O exalted one, thou hast eaten, for twelve years, a continuous stream of sacrificial butter poured into thy mouth! It is for this that illness hath seized thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own nature. I shall dispel this surfeit of thine and the time for it is even come. The dreadful forest Khandava, that abode of the enemies of the gods, which thou hadst of old once consumed to ashes at the request of the gods, hath now become the home of numerous creatures. When thou will have eaten the fat of those creatures, thou shalt regain thy own nature. Proceed thither in haste to consume that forest with its living population. Thou wilt then be cured of thy malady.' Hearing the words that fell from the lips of the Supreme Deity, Hutasana proceeded with great speed and soon reached the forest of Khandava in great vigour. Arrived there, he suddenly blazed forth in anger, assisted by Vayu. Beholding Khandava on fire the dwellers (in the forest) that were there, made great efforts to extinguish the conflagration. Elephants by hundreds of thousands, speeding in anger, brought water in their trunks and scattered it upon the fire. Thousands of many-hooded snakes, mad with anger, hastily began to scatter upon fire much water from those many hoods of theirs. And so, O bull of Bharata's race, the other creatures dwelling in that forest, by various appliances and efforts, soon extinguished the fire. In this way, Agni blazed forth in Khandava repeatedly, even for seven times. And it was in this way that the blazing fire was extinguished there as often by the denizens of that forest.'"
SECTION CCXXVI
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grandsire. And he represented unto Brahman all that had happened: The illustrious deity, reflecting for a moment, said unto him, 'O sinless one. I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra. Those old deities, Nara and Narayana, have become incarnate in the world of men to accomplish the business of the celestials. They are called on earth Arjuna and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consuming that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (in aiding any one in the escape). I have no doubt of this!' Hearing these words, Agni came in haste unto Krishna and Partha. O king, I have already told thee what he said, having approached the illustrious pair. O tiger among kings, hearing those words of Agni who was desirous of consuming the forest of Khandava against the will of Indra, Vibhatsu said unto him these words well-suited to the occasion, I have numberless excellent celestial weapons with which I can fight even many wielders of the thunderbolt. But, O exalted one, I have no bow suited to the strength of my arms, and capable of bearing the might I may put forth in battle. In consequence of the lightness of my hands also I require arrows that must never be exhausted. My car also is scarcely able to bear load of arrows that I would desire to keep by me. I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna's energy and with which Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra in pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess can do. But, O exalted one, it behoveth thee to give us the adequate means.'"
SECTION CCXXVII
(Khandava-daha Parva continued)
"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered Hutasana, desirous of an interview with Varuna, recollected that son of Aditi,--that deity protecting one of the points of the heavens and having his home in the water and ruling that element. Varuna, knowing that he was thought of by Pavaka, immediately appeared before that deity. The smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokapalas, said unto that eternal god of gods, 'Give me without loss of time that bow and quiver, and that ape-bannered car also, which were obtained from king Soma. Partha will achieve a great task with Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me today.' Hearing these words, Varuna replied unto Pavaka, saying, 'Well, I am giving them.' He then gave that wonderful jewel of a bow that was endued with great energy. That bow was the enhancer of fame and achievements, and was incapable of being injured by any weapon. It was the chief of all weapons, and the grinder of them all. And it was the smiter of hostile armies and was alone equal to a hundred thousand bows. It was the multiplier of kingdoms, and was variegated with excellent colours. It was well-adorned, and beautiful to behold, and without a mark of weakness or injury anywhere. And it was always worshipped both by the celestials and the Gandharvas. Varuna also gave two inexhaustible quivers, and he also gave a car furnished with celestial weapons and whose banner bore a large ape. Yoked unto that car were steeds white as silver of the fleecy clouds, and born in the region of the Gandharvas, and decked with golden harness, and resembling in fleetness the wind or the mind. And it was equipped with implement of war, and was incapable of being vanquished by the celestials or the Asuras. Its splendour was great and the sounds of its wheels was tremendous. It delighted the heart of every creature that looked at it. It had been made by Viswakarman, the architect of the universe and one of the lords of creation, after severe ascetic meditation. Its splendour, like that of the sun, was so great that no one could gaze at it. It was the very car from which the lord Soma had vanquished the Danavas. Resplendent with beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. It was furnished with an excellent flag-staff of golden colour and great beauty. And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy's soldiers to faint. Then Arjuna, accoutred in mail and armed with the sword, and his fingers cased in leathern gloves, walking round that excellent car adorned with numerous flags and bowing unto the gods, ascended it like a virtuous man riding in the celestial car that bears him to heaven. And taking up that celestial and first of bows created by Brahman of old and called Gandiva, Arjuna was filled with joy. And bowing unto Hutasana, Partha endued with great energy, took up the bow and strung it forcibly. Those who heard the noise that was made while the mighty Pandava strung that bow, quaked with fear. And having obtained that car and that bow, and the two inexhaustible quivers, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron pole attached to a hole in the centre. And it was a fiery weapon and became his favourite. Having obtained that weapon, Krishna also became equal to the task. Pavaka then, addressing Krishna, said, 'With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.' And the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying every Daitya and producing, when hurled, a roar like that of the thunder. Then Arjuna and Achyuta, filled with joy said unto Pavaka, 'O exalted one, furnished with weapons and knowing their use, possessed of cars with flags and flagstaffs, we are now able to fight with even all the celestials and the Asuras (together), let alone the wielder of the thunderbolt desirous of fighting for the sake of the Naga (his friend Takshaka).' Arjuna also said, 'O Pavaka, while Hrishikesa, endued with abundant energy, moves on the field of battle with this discus in hand, there is nothing in the three worlds that he will not be able to consume by hurling this weapon. Having obtained the bow Gandiva and this couple of inexhaustible quivers I also am ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able to help thee.'
"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the illustrious god then put forth his most energetic form, and prepared to consume the forest. Surrounding it on all sides with his seven flames, he began to consume the forest of Khandava, exhibiting his all-consuming form like that at the end of the Yuga (cycle). And, O bull of Bharata's race, surrounding that forest and catching it from all sides with a roar like that of the clouds, Agni made every creature within it tremble. And, O Bharata, that burning forest then looked resplendent like the king of mountains, Meru, blazing with the rays of the sun fallen thereupon.'"
SECTION CCXXVIII
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and Arjuna), riding in their cars and placing themselves on opposite sides of that forest, began a great slaughter, on all sides, of the creatures dwelling in Khandava. At whatever point any of the creatures residing in Khandava could be seen attempting to escape, thither rushed those mighty heroes (to prevent its flight). Indeed those two excellent cars seemed to be but one, and the two warriors also therein but one individual. And while the forest was burning, hundreds and thousands of living creatures, uttering frightful yells, began to run about in all directions. Some had particular limbs burnt, some were scorched with excessive heat, and some came out, and some ran about from fear. And some clasping their children and some their parents and brothers, died calmly without, from excess of affection, being able to abandon these that were dear to them. And many there were who biting their nether lips rose upwards and soon fell whirling into the blazing element below. And some were seen to roll on the ground with wings, eyes, and feet scorched and burnt. These creatures were all seen to perish there almost soon enough. The tanks and ponds within that forest, heated by the fire around, began to boil; the fishes and the tortoises in them were all seen to perish. During that great slaughter of living creatures in that forest, the burning bodies of various animals looked as if fire itself had assumed many forms. The birds that took wings to escape from that conflagration were pierced by Arjuna with his shafts, and cut into pieces, they fell down into the burning element below. Pierced all over with Arjuna's shafts, the birds dropped down into the burning forest, uttering loud cries. The denizens of the forest, struck with those shafts, began to roar and yell. The clamour they raised was like unto the frightful uproar heard during the churning of the ocean (in days of yore). The mighty flames of the blazing fire reaching the firmament, caused great anxiety to the celestials themselves. Then all the illustrious dwellers in heaven went in a body unto him of a hundred sacrifices and thousand eyes, viz., their chief, that grinder of Asuras. Approaching Indra, the celestial said, 'Why, O lord of immortals, doth Agni burn these creatures below? Hath the time come for the destruction of the world?'
"Vaisampayana continued, 'Hearing these words of the gods, and himself beholding what Agni was doing, the slayer of Vritra set out for the protection of the forest of Khandava. And Vasava, the chief of the celestials soon covering the sky with masses of clouds of every kind began to shower upon the burning forest. Those masses of clouds by hundreds and thousands, commanded by Indra began to pour rain upon Khandava in showers thick as the flag-staffs of battle-cars. But the showers were all dried up in the sky itself by the heat of the fire and could not, therefore, reach the fire at all! Then the slayer of Namuchi, getting angry with Agni, collected huge masses of clouds and caused them to yield a heavy downpour. Then with the flames contending with those heavy showers, and with masses of clouds overhead, that forest, filled with smoke and flashes of lightning, became terrible to behold.'"
SECTION CCXXIX
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his excellent weapons, prevented that shower of rain by Indra, by means of a shower of his own weapons. And Arjuna of immeasurable soul soon covered the forest of Khandava with innumerable arrows like the moon covering the atmosphere with a thick fog. When the sky above that forest was thus covered with the arrows of Arjuna no living creature could then escape from below. And it so happened that while that forest was burning, Takshaka, the chief of the Nagas, was not there, having gone at that time to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka, was there. He made great efforts to escape from that fire; but confined by Arjuna's shafts he succeeded not in finding a way. It was then that his mother, the daughter of a snake, determined to save him by swallowing him first. His mother first swallowed his head and then was swallowing his tail. And desirous of saving her son, the sea-snake rose (up from the earth) while still employed in swallowing her son's tail. But Arjuna as soon as he beheld her escaping, severed her head from her body by means of a sharp and keen-edged arrow. Indra saw all this, and desiring to save his friend's son, the wielder of the thunderbolt, by raising a violent wind, deprived Arjuna of consciousness. During those few moments, Aswasena succeeded in effecting his escape. Beholding that manifestation of the power of illusion, and deceived by that snake, Arjuna was much enraged. He forthwith cut every animal seeking to escape by the skies, into two, three, or more pieces. And Vibhatsu in anger, and Agni, and Vasudeva also, cursed the snake that had escaped so deceitfully, saying, 'Never shalt thou be famous!' And Jishnu remembering the deception practised upon him, became angry, and covering the firmament with a cloud of arrows, sought to fight with him of a thousand eyes. The chief of the celestials also, seeing Arjuna in anger, sought to fight with him, and hurled his own fierce weapons, covering the wide expanse of the firmament. Then the winds, making a loud roar and agitating all the oceans, brought together masses of clouds in the sky, charged with torrents of rain. Those masses of clouds began to vomit thunder and terrible flashes of lightning charged with the thunderclap. Then Arjuna possessing a knowledge of means, hurled the excellent weapon called Vayavya with proper mantras to dispel those clouds. With that weapon the energy and force of Indra's thunderbolt and of those clouds were destroyed. And the torrents of rain with which those clouds were charged were all dried up, and the lightning that played amongst them was also destroyed. Within a moment the sky was cleared of dust and darkness, and a delicious, cool breeze began to blow and the disc of the sun resumed its normal state. Then the eater of clarified butter (Agni), glad because none could baffle him, assumed various forms, and sprinkled over with the fat exuded by the bodies of creatures, blazed forth with all his flames, filling the universe with his roar. Then numerous birds of the Garuda tribe bearing excellent feathers, beholding that the forest was protected by Krishna and Arjuna, descended filled with pride, from the upper skies, desirous of striking those heroes with their thunderlike wings, beaks and claws. Innumerable Nagas also, with faces emitting fire descending from high, approached Arjuna, vomiting the most virulent poison all the while. Beholding them approach, Arjuna cut them into pieces by means of arrows steeped in the fire of his own wrath. Then those birds and snakes, deprived of life, fell into the burning element below. And there came also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas and Rakshasas and Nagas sending forth terrific yells. Armed with machines vomiting from their throats (mouths?) iron balls and bullets, and catapults for propelling huge stones, and rockets, they approached to strike Krishna and Partha, their energy and strength increased by wrath. But though they rained a perfect shower of weapons, Vibhatsu, addressing them reproachfully, struck off their heads with his own sharp arrows. That slayer of foes, Krishna, also, endued with great energy, made a great slaughter of the Daitya and the Danava with his discus. Many Asuras of immeasurable might, pierced with Krishna's arrows and smitten with the force of his discus, became motionless like waifs and strays stranded on the bank by the violence of the waves. Then Sakra the lord of the celestials, riding on his white elephant, rushed at those heroes, and taking up his thunderbolt which could never go in vain, hurled it with great force. And the slayer of Asuras said unto the gods, 'These two are slain.' Beholding the fierce thunderbolt about to be hurled by their chief, the celestials all took up their respective weapons. Yama, O king, took up the death-dealing mace, and Kuvera his spiked club, and Varuna his noose and beautiful missile. And Skanda (Kartikeya) took up his long lance and stood motionless like the mountain of Meru. The Aswins stood there with resplendent plants in their hands. Dhatri stood, bow in hand, and Jaya with a thick club. Tvashtri of great strength took up in wrath, a huge mountain and Surya stood with a bright dart, and Mrityu with a battle-axe. Aryaman stalked about with a terrible bludgeon furnished with sharp spikes, and Mitra stood there with a discus sharp as a razor. And, O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and Partha with bows and scimitars in hand. And Rudras and the Vasus, the mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with their own energy,--these and many other celestials, armed with various weapons rushed against those exalted of men, Krishna and Partha, for smiting them down. Then were seen in that great conflict wonderful portents all around robbing every creature of his sense, and resembling those that appeared at the time of the universal dissolution. But Arjuna and Krishna, fearless and invincible in battle, beholding Sakra and the other celestials prepared for fight, calmly waited, bows in hands. Skilled in battle, those heroes in wrath assailed the advancing host of celestials with their own thunderlike arrows. The celestials repeatedly routed by Krishna and Arjuna, at last left the field of battle for fear and sought the protection of Indra. The Munis who were witnessing the battle from the skies, beholding the celestials defeated by Madhava and Arjuna, were filled with wonder. Sakra also repeatedly witnessing their prowess in battle, became exceedingly gratified, and once more rushed to the assault. The chastiser of Paka then caused a heavy shower of stones, desiring to ascertain the prowess of Arjuna who was able to draw the bow even with his left hand. Arjuna, in great wrath, dispelled with his arrows that thick shower. Then he of a hundred sacrifices beholding that shower baffled, once more caused a thicker shower of stones. But the son of the chastiser of Paka (viz., Arjuna) gratified his father by baffling that shower also with his swift arrows. Then Sakra, desirous of smiting down the son of Pandu, tore up with his hands a large peak from Mandara, with tall trees on it, and hurled it against him. But Arjuna divided that mountain-peak into a thousand pieces by his swift-going and fire-mouthed arrows. The fragments of that mountain, in falling through the skies, looked as if the sun and the moon and the planets, displaced from their positions fell down on earth. That huge peak fell down upon that forest and by its fall killed numerous living creatures that dwelt in Khandava.'"
SECTION CCXXX
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the Danavas and Rakshasas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes and deer and buffaloes by hundreds, and birds, and various other creatures, frightened at the falling stones and extremely anxious, began to fly in all directions. They saw the forest (burning all around) and Krishna and Arjuna also ready with their weapons. Frightened at the terrible sounds that were audible there those creatures lost their power of movement. Beholding the forest burning in innumerable places and Krishna also ready to smite them down with his weapons, they all set up a frightful roar. With that terrible clamour as also with the roar of fire, the whole welkin resounded, as it were, with the voice of portentous clouds. Kesava of dark hue and mighty arms, in order to compass their destruction, hurled at them his large and fierce discus resplendent with its own energy. The forest-dwellers including the Danavas and the Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and fell unto the mouth of Agni. Mangled by Krishna's discus, the Asuras were besmeared with blood and fat and looked like evening clouds. And, O Bharata, he of the Vrishni race moved able like death itself, slaying Pisachas and birds and Nagas and other creatures by thousands. The discus itself, repeatedly hurled from the hands of Krishna, that slayer of all foes, came back to his hands after slaughtering numberless creatures. The face and form of Krishna that soul of every created thing--became fierce to behold while he was thus employed in the slaughter of the Pisachas, Nagas and Rakshasas. No one among the celestials, who had mustered there could vanquish in battle Krishna and Arjuna. When the celestials saw that they could not protect that forest from the might of Krishna and Arjuna by extinguishing that conflagration, they retired from the scene. Then, O monarch, he of a hundred sacrifices (Indra), beholding the immortals retreat, became filled with joy and applauded Krishna and Arjuna. And when the celestials gave up the fight, an incorporeal voice, deep and loud, addressing him of a hundred sacrifices, said, 'Thy friend Takshaka, that chief of snakes, hath not been slain! Before the conflagration commenced in Khandava he had journeyed to Kurukshetra. Know from my words, O Vasava, that Vasudeva and Arjuna are incapable of being vanquished in battle by any one! They are Nara and Narayana--those gods of old heard of in heaven! Thou knowest what their energy is and what their prowess. Invincible in battle, these best of old Rishis are unconquerable by any one in all the worlds! They deserve the most reverential worship of all the celestials and Asuras; of Yakshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O Vasava, it behoveth thee to go hence with all the celestials. The destruction of Khandava hath been ordained by Fate!' Then the chief of the immortals, ascertaining those words to be true abandoned his wrath and jealousy, and went back to heaven. The dwellers in heaven, O monarch, beholding the illustrious Indra abandon the fight, followed him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when they saw the chief of the celestials retreat accompanied by all the gods, set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had left the scene, became exceedingly glad. Those heroes then fearlessly assisted at the conflagration of the forest. Arjuna scattered the celestials like the wind scattering the clouds, and slew with showers of his arrows, numberless creatures that dwelt in Khandava. Cut off by Arjuna's arrows, no one amongst the innumerable creatures could escape from the burning forest. Far from fighting with him, none amongst even the strongest creatures mustered there could look at Arjuna whose weapons were never futile. Sometimes piercing hundred creatures with one shaft and sometimes a single creature with hundred shafts, Arjuna moved about in his car. The creatures themselves, deprived of life, began to fall into the mouth of Agni (god of fire), struck down as it were by death itself. On the banks of rivers or on uneven plains or on crematoriums, go where they did, the creatures (dwelling in Khandava) found no ease, for wherever they sought shelter there they were afflicted by the heat. And hosts of creatures roared in pain, and elephants and deer and wolves set up cries of affliction. At that sound the fishes of the Ganges and the sea, and the various tribes of Vidyadharas dwelling in that forest all became frightened. O thou of mighty arms, let alone battling with them, no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew with his discus those Rakshasas and Danavas and Nagas that rushed at him in bands. Of huge bodies, their heads and trunks were cut off by the swift motion of the discus, and deprived of life they fell down into the blazing fire. Gratified with large quantities of flesh, blood, and fat, the flames rose up to a great height without a curling wreath of smoke. Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and large mouth, and the hair on the crown of his head all fiery, drinking, with the help of Krishna and Arjuna, that nectar-like stream of animal fat, became filled with joy. Gratified greatly, Agni derived much happiness.
"And it so happened that the slayer of Madhu suddenly beheld an Asura of the name of Maya escaping from the abode of Takshaka. Agni having Vayu for his car-driver, assuming a body with matted locks on head, and roaring like the clouds, pursued the Asura, desirous of consuming him. Beholding the Asura, Vasudeva stood with his weapon upraised, ready to smite him down, seeing the discus uplifted and Agni pursuing from behind to burn him, Maya said 'Run to me, O Arjuna, and protect me!' Hearing his affrighted voice Arjuna said, 'Fear not!' That voice of Arjuna, O Bharata, seemed to give Maya his life. As the merciful son of Pritha said unto Maya that there was nothing to fear, he of the Dasarha race no longer desired to slay Maya who was the brother of Namuchi, and Agni also burned him not.'
"Vaisampayana continued, 'Protected from Indra by Krishna and Partha, Agni gifted with great intelligence, burned that forest for five and ten days. And while the forest burned Agni spared only six of its dwellers, viz., Aswasena, Maya, and four birds called Sarngakas.'"
SECTION CCXXXI
(Khandava-daha Parva continued)
"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in that way, Agni consumed not the birds called Sarngakas? Thou hast, O Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not having been consumed. But thou hast not as yet said what the cause was of the escape of the Sarngakas? The escape of those birds, O Brahmana, appeareth to me to be wonderful. Tell us why they were not destroyed in that dreadful conflagration.'
"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to why Agni did not burn up those birds during the conflagration. There was, O king, a great Rishi known by the name of Mandapala, conversant with all the shastras, of rigid vows, devoted to asceticism, and the foremost of all virtuous persons. Following in the wake of Rishis that had drawn up their virile fluid, that ascetic, O monarch, with every sense under complete control, devoted himself to study and virtue. Having reached the opposite shores of asceticism, O Bharata, he left his human form and went to the region of the Pitris. But going thither he failed to obtain the (expected) fruit of his acts. He asked the celestials that sat around the king of the dead as to the cause of his treatment, saying, 'Why have these regions become unattainable by me,--regions that I had thought had been acquired by me by my ascetic devotions? Have I not performed those acts whose fruits are these regions? Ye inhabitants of heaven, tell me why these regions are shut against me! I will do that which will give me the fruit of my ascetic penances.'
"The celestials answered, 'Hear, O Brahmana, of those acts and things on account of which men are born debtors. Without doubt, it is for religious rites, studies according to the ordinance, and progeny, that men are born debtors. These debts are all discharged by sacrifices, asceticism, and offspring. Thou art an ascetic and hast also performed sacrifices; but thou hast no offspring. These regions are shut against thee only for want of children. Beget children, therefore! Thou shalt then enjoy multifarious regions of felicity. The Vedas declared that the son rescueth the father from a hell called Put. Then, O best of Brahmanas, strive to beget offspring.'
"Vaisampayana continued, 'Mandapala, having heard these words of the dwellers in heaven, reflected how best he could obtain the largest number of offspring within the shortest period of time. The Rishi, after reflection, understood that of all creatures birds alone were blest with fecundity. Assuming the form of a Sarngaka the Rishi had connection with a female bird of the same species called by the name of Jarita. And he begat upon her four sons who were all reciters of the Vedas. Leaving all those sons of his with their mother in that forest, while they were still within eggs, the ascetic went to (another wife called by the name of) Lapita. And, O Bharata, when the exalted sage went away for the company of Lapita, moved by affection for her offspring, Jarita became very thoughtful. Though forsaken by their father in the forest of Khandava, Jarita, anxious in her affection for them, could not forsake her offspring, those infant Rishis encased in eggs. Moved by parental affection, she brought up these children born of her, herself following the pursuits proper to her own species. Some time after, the Rishi, in wandering over that forest in the company of Lapita, saw Agni coming towards Khandava to burn it down. Then the Brahmana Mandapala, knowing the intention of Agni and remembering also that his children were all young moved by fear, gratified the god, of the burning element, that regent of the universe, endued with great energy. And he did this, desiring to put in a word for his unfledged offspring. Addressing Agni, the Rishi said, 'Thou art, O Agni, the mouth of all the worlds! Thou art the carrier of the sacrificial butter! O purifier (of all sins), thou movest invisible with the frame of every creature! The learned have spoken of thee as an One, and again as possessed of triple nature. The wise perform their sacrifices before thee, taking thee as consisting of eight (mouths). The great Rishis declare that this universe hath been created by thee. O thou that feedest on sacrificial butter, without thee this whole universe would be destroyed in a single day. Bowing to thee, the Brahmanas, accompanied by their wives and children, go to eternal regions won by them by help of their own deeds. O Agni, the learned represent thee as the clouds in the heavens charged with lightning. O Agni, the flames put forth by thee consume every creature. O thou of great splendour, this universe hath been created by thee. The Vedas are thy word. All creatures, mobile and immobile, depend upon thee. Water primarily dependeth on thee, so also the whole of this universe. All offerings of clarified butter and oblations of food to the pitris have been established in thee. O god, thou art the consumer, and thou art the creator and thou art Vrihaspati himself (in intelligence). Thou art the twin Aswins; thou art Surya; thou art Soma; thou art Vayu.
"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was gratified with that Rishi of immeasurable energy; and the god, well-pleased, replied, 'What good can I do to thee?' Then Mandapala with joined palms said unto the carrier of clarified butter, 'While thou burnest the forest of Khandava, spare my children.' The illustrious bearer of clarified butter replied, 'So be it.' It was, therefore, O monarch, that he blazed not forth, while consuming the forest of Khandava, for the destruction of Mandapala's children.'"
SECTION CCXXXII
(Khandava-daha Parva continued)
"Vaisampayana said, 'When the fire blazed forth in the forest of Khandava, the infant birds became very much distressed and afflicted. Filled with anxiety, they saw not any means of escape. Their mother, the helpless Jarita, knowing that they were too young to escape, was filled with sorrow and wept aloud. And she said, 'Oh, the terrible conflagration, illuminating the whole universe and burning the forest down, approacheth towards us, increasing my woe. These infants with immature understanding, without feathers and feet, and the sole refuge of our deceased ancestors, afflict me. Oh, this fire approacheth, spreading fear all around, and licking with its tongue the tallest trees. But my unfledged children are incapable of effecting their escape. I myself am not capable of escaping, taking all these with me. Nor am I capable of abandoning them, for my heart is distressed on their account. Whom amongst my sons, shall I leave behind, and whom shall I carry with me? What (act) should I do now that is consistent with duty? What also do you, my infant sons, think? I do not, even by reflection, see any way of escape for you. I shall even cover you with my wings and die with you. Your cruel father left me some time before, saying, 'Upon this Jaritari, because he is the eldest of my sons, will my race depend. My second Sarisrikka will beget progeny for the expansion of my ancestors' race. My third, Stamvamitra, will be devoted to asceticism, and my youngest, Drona, will become the foremost of those acquainted with the Vedas.' But how hath this terrible calamity overtaken us! Whom shall I take with me? As I am deprived of judgment what should I do that is consistent with duty? I do not see, by the exercise of my own judgment, the escape of my children from the fire!'
"Vaisampayana said, 'Unto their mother indulging in these lamentations, the infant ones said. 'O mother, relinquishing thy affection for us, go thou to a place where there is no fire. If we are killed here, thou mayest have other children born to thee. If thou, O mother be killed, we can have no more children in our race. Reflecting upon both these calamities, the time hath come for thee, O mother, to do that which is beneficial to our race. Do not be influenced by affection for thy offspring, which promises to destroy both us and thee. If thou savest thyself, our father, who is even desirous of winning regions of felicity, may have his wishes gratified.'
"Hearing what the infants said. Jarita replied, 'There is a hole here in the ground near to this tree, belonging to a mouse. Enter this hole without loss of time. You shall have then no fear of fire. After ye have entered it, I shall, ye children, cover its mouth with dust. This is the only means of escape that I see from the blazing fire. Then when the fire will be put out, I shall return hither to remove the dust. Follow my advice if you are to escape from the conflagration.'
"The infant birds replied, 'Without feathers we are but so many balls of flesh. If we enter the hole, certain it is that the carnivorous mouse will destroy us all. Beholding this danger before us, we cannot enter this hole. Alas, we do not see any means by which we may escape from the fire or from the mouse. We do not see how our father's act of procreation may be prevented from becoming futile, and how also our mother may be saved. If we enter the hole, the mouse will destroy us; we remain where we are and the sky-ranging fire will destroy us. Reflecting upon both the calamities, a death by fire is preferable to a death by being eaten up. If we are devoured by the mouse within the hole, that death is certainly ignoble, whereas the destruction of the body in fire is approved by the wise.'"
SECTION CCXXXIII
(Khandava-daha Parva continued)
"Vaisampayana said, 'Hearing those words of her sons Jarita continued, 'The little mouse that had come out of this hole was seized by a hawk with his claws and carried away hence. Therefore, ye may fearlessly enter this hole now.' The young ones replied, 'We are not by any means certain of that mouse having been taken away by the hawk. There may be other mice living here. From them we have every fear. Whereas it is doubtful whether fire will at all approach us here. Already we see an adverse wind blowing the flames away. If we enter the hole, death is certain at the hands of the dwellers in the hole. But if we remain where we are, death is uncertain. O mother, a position in which death is uncertain is better than that in which it is certain. It is thy duty, therefore, to escape thyself, for, if thou livest thou mayest obtain other children as good.'
"Their mother then said, 'Ye children, I myself saw the mighty hawk, that best of birds, swoop down and fly away with the mouse from the hole. And while he was flying away swiftly, I followed him behind and pronounced blessing on him for his having taken away the mouse from the hole. I said unto him. 'O king of hawks, because thou art flying away with our enemy, the mouse, in thy claws, mayest thou, without a foe, live in heaven with a golden body.' Afterwards when that hawk devoured the mouse, I came away, obtaining his leave. Therefore, ye children, enter this hole trustfully. Ye have nothing to fear. The mouse that was its inmate was seized and taken away by the hawk in my sight.' The young ones again said, 'O mother, we do not by any means know that the mouse hath been carried away by the hawk. We cannot enter this hole in the ground without being certain of the fact.' Their mother said, 'I know to a certainty that the mouse hath been carried away by the hawk. Therefore, ye children, ye have nothing to fear; do what I say.' The young ones again said, 'We do not, O mother, say that thou art dispelling our fears with a false story. For whatever is done by a person when his reason hath been disturbed can scarcely be said to be that person's deliberate act. Thou hast not been benefited by us, nor dost thou know who we are. Why dost thou, therefore, strive to protect us at so much cost to thyself? Who are we to thee? Thou art young and handsome, and capable of seeking out thy husband. Go unto thy husband. Thou shalt obtain good children again. Let us by entering the fire attain to regions of felicity. If, however, the fire consume us not, thou mayest come back and obtain us again.'
"Vaisampayana said, 'The parent bird then, thus addressed by her sons, left them in Khandava and hastily went to the spot where there was no fire and there was safety. Then Agni in haste and with fierce flames approached the spot where the sons of Mandapala were. The young birds saw the blazing fire come towards them. Then Jaritari, the eldest of the four, in the hearing of Agni, began to speak.'"
SECTION CCXXXIV
(Khandava-daha Parva continued)
"Jaritari said, 'The person that is wise remaineth wakeful in view of death. Accordingly, when the hour of death approacheth, he feeleth no pangs. But the person of perplexed soul, who remaineth not awake, when the hour of death comes, feeleth the pangs of death and never attaineth salvation.'
"The second brother Sarisrikka, said, 'Thou art patient and intelligent. The time is come when our lives are threatened. Without doubt, one only amongst many becometh wise and brave.'
"The third brother, Stamvamitra, said, 'The eldest brother is called the protector. It is the eldest brother that rescueth (the younger ones) from danger. If the eldest himself faileth to rescue them, what can the younger ones do?'
"The fourth and the youngest brother, Drona said, 'The cruel god of fire, with seven tongues and seven mouths quickly cometh towards our habitation, blazing forth in splendour and licking up everything in his path.'
"Vaisampayana continued, 'Having addressed one another thus, the sons of Mandapala then each devotedly addressed an eulogistic hymn to Agni. Listen now, O monarch, to those hymns as I recite them.'
"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of the Earth's vegetation! O Sukra, water is thy parent as thou art the parent of water! O thou of great energy, thy flames, like the rays of the sun, extend themselves above, below, behind, and on each side.'
"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen, and we know not our father! Our feathers have not grown as yet. We have none to protect us save thee. Therefore, O Agni, infants that we are protect us! O Agni, as we are distressed, protect us with that auspicious form thou hast and with those seven flames of thine! We seek protection at thy hands. Thou alone, O Agni, art the giver of heat (in the universe). O lord, there is none else (save thee) that giveth heat to the rays of the sun. O, protect us who are young and who are Rishis. O Havyavaha (carrier of sacrificial butter), be pleased to go hence by some other route.'
"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole universe is established in thee! Thou sustainest every creature, and thou supportest the universe! Thou art the carrier of the sacrificial butter, and thou art the excellent sacrificial butter itself! The wise know thee to be one (as cause) and many (as effects)! Having created the three worlds, thou, O Havyavaha, again destroyest them when the time cometh, swelling thyself forth! Thou art the productive cause of the whole universe, and thou also art the essence in which the universe dissolveth itself!'
"Drona said, 'O lord of the universe, growing in strength and remaining within their bodies, thou causest the food that living creatures eat to be digested. Everything therefore, is established in thee. O Sukra, O thou from whose mouth the Vedas have sprung, it is thou who assumests the form of the sun, and sucking up the waters of the earth and every liquid juice that the earth yields, givest them back in time in the form of rain and causest everything to grow! From thee, O Sukra, are these plants and creepers with green foliage! From thee have sprung these tanks and pools, and the great ocean also that is ever blessed! O thou of fierce rays, this our (human) body dependeth on Varuna (the water-god)! We are unable to bear thy heat. Be thou, therefore, our auspicious protector! O, destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou whose path is marked by a black colour, save us by going along any remote route, as indeed, the ocean saveth the house on its banks!'
"Vaisampayana continued, 'Thus addressed by Drona--that utterer of Brahma--Agni, well-pleased at what he heard, and remembering also the promise he had made to Mandapala, replied unto him, saying, 'Thou art a Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to the effect that I should spare his sons, while consuming the forest. The words he spoke and thy speech also are entitled to great weight to me. Say what I am to do. O best of Brahmanas, I have been greatly pleased with thy hymn. Blest be thou, O Brahmana!'
"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana; consume them with their friends and relatives.'
"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him to do, telling them of his intentions. And, O Janamejaya, growing in strength, he began then to consume the forest of Khandava.'"
SECTION CCXXXV
(Khandava-daha Parva continued)
"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became very anxious about his children, although he had spoken of them to the god of fierce rays. Indeed, his mind was not in peace. Distressed on account of his sons, he addressed Lapita (his second wife with whom he then was), saying, 'O Lapita, as my children are incapable of the power of moving, how are they? When the fire will grow in strength and the wind begin to blow violently, my children will scarcely be able to save themselves. How will their mother be able to rescue them? That innocent woman will be afflicted with great sorrow when she will find herself unable to save her offspring. Oh, how will she compose herself, uttering various lamentations on account of my children who are all incapable of taking wing or rising up into the air. Oh, how is Jaritari, my son, and how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also is their helpless mother?'
"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata, thus replied, under the influence of jealousy, 'Thou need not worry for thy children who, as thou hast assured me, are all Rishis endued with energy and prowess! They can have no fear from fire. Didst thou not speak to Agni in my presence, in their behalf? Has not the illustrious deity promised to save them? One of the regents of the universe as Agni is, he will never falsify his speech. Thou hast no anxiety, nor is thy heart inclined towards benefiting friends. It is only by thinking of her--my rival (Jarita) that thou art so distracted! Certain it is that the love thou bearest to me is not equal to what thou hadst for her at first. He that hath two parties dividing his attention, can easily behold one of those suffer all sorts of pangs; but he should not disregard the party that is next to his heart. Then go thou to Jarita, for whom thy heart is sorrowing! As for myself, I shall henceforth wander alone, as a fit reward for my having attached myself to a wicked person.'
"Hearing these words, Mandapala replied, 'I do not wander over the earth with such intentions as thou conceivest. It is only for the sake of progeny that I am here. And even those that I have are in danger. He who casteth off what he hath for the sake of what he may acquire, is a wicked person. The world disregardeth and insulteth him. (Therefore, go I must). As for thyself thou art free to do what thou choosest. This blazing fire that licketh up the trees causeth sorrow in my anxious heart and raiseth therein evil presentiments.'
"Vaisampayana continued, 'Meanwhile, after the fire had left the spot where the Sarngakas dwelt, Jarita, much attached to her children, hastily came thither to see how they were. She found that all of them had escaped from the fire and were perfectly well. Beholding their mother, they began to weep, though safe and sound. She too shed tears upon beholding them alive. And she embraced, one by one, all her weeping children. Just at that time, O Bharata, the Rishi Mandapala arrived there. But none of his sons expressed joy, upon beholding him. The Rishi, however, began to speak to them one after another and unto Jarita also, repeatedly. But neither his sons nor Jarita spoke anything well or ill unto him in return.'
"Mandapala then said, 'Who amongst these is thy first born, and who the next after him? And who is the third, and who the youngest? I am speaking unto thee woefully; why dost thou not reply to me? I left thee, it is true, but I was not happy where I was.'
"Jarita then said, 'What hast thou to do with the eldest of these, and what with him that is next? And what with the third and what with the youngest? Go now unto that Lapita of sweet smiles and endued with youth, unto whom thou didst go of old, beholding me deficient in everything!' Mandapala replied, 'As regards females, there is nothing so destructive of their happiness whether in this or the other world as a co-wife and a clandestine lover. There is nothing like these two that, inflames the fire of hostility and causes such anxiety. Even the auspicious and well-behaved Arundhati, celebrated amongst all creatures, had been jealous of the illustrious Vasishtha of great purity of mind and always devoted to the good of his wife. Arundhati insulted even the wise Muni amongst the (celestial) seven. In consequence of such insulting thoughts of hers, she has become a little star, like fire mixed with smoke, sometimes visible and sometimes invisible, like an omen portending no good (amongst a constellation of seven bright stars representing the seven Rishis). I look to thee for the sake of children. I never wronged thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by thy jealousy behaved towards me like Arundhati of old towards Vasishtha. Men should never trust women even if they be wives. Women, when they have become mothers, do not much mind serving their husbands.'
"Vaisampayana continued, 'After this, all his children came forward to worship him. And he also began to speak kindly towards them all, giving them every assurance.'"
SECTION CCXXXVI
(Khandava-daha Parva continued)
"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I had spoken unto Agni for the safety of you all. The illustrious deity had assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.'
"Vaisampayana continued, 'Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country.
"It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, 'Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.'
"Vaisampayana continued, 'Then Partha asked from Indra all his weapons. At this Sakra of great splendour, having fixed the time for giving them, said, 'When the illustrious Madhava becomes pleased with thee, then, O son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I shall know when the time cometh. Even for thy austere asceticism I will give thee all my weapons of fire and all my Vayavya weapons, and thou also wilt accept them all of me.' Then Vasudeva asked that his friendship with Arjuna might be eternal. The chief of the celestials granted unto the intelligent Krishna the boon he desired. And having granted these boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the celestials, ascended to heaven, having also spoken to Hutasana (one whose food is sacrificial butter). Agni also, having burnt that forest with its animals and birds for five and ten days, became gratified and ceased to burn. Having eaten flesh in abundance and drunk fat and blood, he became highly gratified, and addressing Achyuta and Arjuna said, 'I have been gratified by you two tigers among men. At my command, ye heroes, ye shall be competent to go wheresoever ye choose!' Thus addressed by the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these three,--having wandered a little at last sat themselves down on the delightful banks of a river.'"
END OF ADI PARVA
FOOTNOTES
1. These are divisions of time
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 1
ADI PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
TRANSLATOR'S PREFACE
The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.
In the preface to his classical translation of Bhartrihari's Niti Satakam and Vairagya Satakam, Mr. C.H. Tawney says, "I am sensible that in the present attempt I have retained much local colouring. For instance, the ideas of worshipping the feet of a god of great men, though it frequently occurs in Indian literature, will undoubtedly move the laughter of Englishmen unacquainted with Sanskrit, especially if they happen to belong to that class of readers who revel their attention on the accidental and remain blind to the essential. But a certain measure of fidelity to the original even at the risk of making oneself ridiculous, is better than the studied dishonesty which characterises so many translations of oriental poets."
We fully subscribe to the above although, it must be observed, the censure conveyed to the class of translators last indicated is rather undeserved, there being nothing like a 'studied dishonesty' in their efforts which proceed only from a mistaken view of their duties and as such betray only an error of the head but not of the heart. More than twelve years ago when Babu Pratapa Chandra Roy, with Babu Durga Charan Banerjee, went to my retreat at Seebpore, for engaging me to translate the Mahabharata into English, I was amazed with the grandeur of the scheme. My first question to him was,--whence was the money to come, supposing my competence for the task. Pratapa then unfolded to me the details of his plan, the hopes he could legitimately cherish of assistance from different quarters. He was full of enthusiasm. He showed me Dr. Rost's letter, which, he said, had suggested to him the undertaking. I had known Babu Durga Charan for many years and I had the highest opinion of his scholarship and practical good sense. When he warmly took Pratapa's side for convincing me of the practicability of the scheme, I listened to him patiently. The two were for completing all arrangements with me the very day. To this I did not agree. I took a week's time to consider. I consulted some of my literary friends, foremost among whom was the late lamented Dr. Sambhu C. Mookherjee. The latter, I found, had been waited upon by Pratapa. Dr. Mookherjee spoke to me of Pratapa as a man of indomitable energy and perseverance. The result of my conference with Dr. Mookherjee was that I wrote to Pratapa asking him to see me again. In this second interview estimates were drawn up, and everything was arranged as far as my portion of the work was concerned. My friend left with me a specimen of translation which he had received from Professor Max Muller. This I began to study, carefully comparing it sentence by sentence with the original. About its literal character there could be no doubt, but it had no flow and, therefore, could not be perused with pleasure by the general reader. The translation had been executed thirty years ago by a young German friend of the great Pundit. I had to touch up every sentence. This I did without at all impairing faithfulness to the original. My first 'copy' was set up in type and a dozen sheets were struck off. These were submitted to the judgment of a number of eminent writers, European and native. All of them, I was glad to see, approved of the specimen, and then the task of translating the Mahabharata into English seriously began.
Before, however, the first fasciculus could be issued, the question as to whether the authorship of the translation should be publicly owned, arose. Babu Pratapa Chandra Roy was against anonymity. I was for it. The reasons I adduced were chiefly founded upon the impossibility of one person translating the whole of the gigantic work. Notwithstanding my resolve to discharge to the fullest extent the duty that I took up, I might not live to carry it out. It would take many years before the end could be reached. Other circumstances than death might arise in consequence of which my connection with the work might cease. It could not be desirable to issue successive fasciculus with the names of a succession of translators appearing on the title pages. These and other considerations convinced my friend that, after all, my view was correct. It was, accordingly, resolved to withhold the name of the translator. As a compromise, however, between the two views, it was resolved to issue the first fasciculus with two prefaces, one over the signature of the publisher and the other headed--'Translator's Preface.' This, it was supposed, would effectually guard against misconceptions of every kind. No careful reader would then confound the publisher with the author.
Although this plan was adopted, yet before a fourth of the task had been accomplished, an influential Indian journal came down upon poor Pratapa Chandra Roy and accused him openly of being a party to a great literary imposture, viz., of posing before the world as the translator of Vyasa's work when, in fact, he was only the publisher. The charge came upon my friend as a surprise, especially as he had never made a secret of the authorship in his correspondence with Oriental scholars in every part of the world. He promptly wrote to the journal in question, explaining the reasons there were for anonymity, and pointing to the two prefaces with which the first fasciculus had been given to the world. The editor readily admitted his mistake and made a satisfactory apology.
Now that the translation has been completed, there can no longer be any reason for withholding the name of the translator. The entire translation is practically the work of one hand. In portions of the Adi and the Sabha Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and about half a fasciculus during my illness, was done by another hand. I should however state that before passing to the printer the copy received from these gentlemen I carefully compared every sentence with the original, making such alterations as were needed for securing a uniformity of style with the rest of the work.
I should here observe that in rendering the Mahabharata into English I have derived very little aid from the three Bengali versions that are supposed to have been executed with care. Every one of these is full of inaccuracies and blunders of every description. The Santi in particular which is by far the most difficult of the eighteen Parvas, has been made a mess of by the Pundits that attacked it. Hundreds of ridiculous blunders can be pointed out in both the Rajadharma and the Mokshadharma sections. Some of these I have pointed out in footnotes.
I cannot lay claim to infallibility. There are verses in the Mahabharata that are exceedingly difficult to construe. I have derived much aid from the great commentator Nilakantha. I know that Nilakantha's authority is not incapable of being challenged. But when it is remembered that the interpretations given by Nilakantha came down to him from preceptors of olden days, one should think twice before rejecting Nilakantha as a guide.
About the readings I have adopted, I should say that as regards the first half of the work, I have generally adhered to the Bengal texts; as regards the latter half, to the printed Bombay edition. Sometimes individual sections, as occurring in the Bengal editions, differ widely, in respect of the order of the verses, from the corresponding ones in the Bombay edition. In such cases I have adhered to the Bengal texts, convinced that the sequence of ideas has been better preserved in the Bengal editions than the Bombay one.
I should express my particular obligations to Pundit Ram Nath Tarkaratna, the author of 'Vasudeva Vijayam' and other poems, Pundit Shyama Charan Kaviratna, the learned editor of Kavyaprakasha with the commentary of Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the manager of the Bharata Karyalaya. All these scholars were my referees on all points of difficulty. Pundit Ram Nath's solid scholarship is known to them that have come in contact with him. I never referred to him a difficulty that he could not clear up. Unfortunately, he was not always at hand to consult. Pundit Shyama Charan Kaviratna, during my residence at Seebpore, assisted me in going over the Mokshadharma sections of the Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type of a learned Brahman of ancient India. Babu Aghore Nath Banerjee also has from time to time, rendered me valuable assistance in clearing my difficulties.
Gigantic as the work is, it would have been exceedingly difficult for me to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these eminent men know from the beginning that the translation was proceeding from my pen. Notwithstanding the enthusiasm, with which my poor friend, Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies would have flagged and patience exhausted but for the encouraging words which I always received from these patrons and friends of the enterprise.
Lastly, I should name my literary chief and friend, Dr. Sambhu C. Mookherjee. The kind interest he took in my labours, the repeated exhortations he addressed to me inculcating patience, the care with which he read every fasciculus as it came out, marking all those passages which threw light upon topics of antiquarian interest, and the words of praise he uttered when any expression particularly happy met his eyes, served to stimulate me more than anything else in going on with a task that sometimes seemed to me endless.
Kisari Mohan Ganguli
Calcutta
THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"
"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons, the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close; by doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony, in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'"
SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased, and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer; then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana. In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata.
SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata."
SECTION IV
(Pauloma Parva)
'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'"
SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva.
SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION X
(Pauloma Parva continued)
Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, 'Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.' O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, 'Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.' And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard. 'What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
"And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, 'O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva.
SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
"The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva.
SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, 'Be it so!' Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. 'Bear the embryos carefully,' said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. 'Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!' Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva.
SECTION XVIII
(Astika Parva continued)
"Sauti said, 'There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, 'Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, 'O Ocean; we have come to churn thy waters for obtaining nectar.' And the Ocean replied, 'Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.' The gods then went to the king of tortoises and said to him, 'O Tortoise-king, thou wilt have to hold the mountain on thy back!' The Tortoise-king agreed, and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake's hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
"After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, 'Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.'
'Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt. But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva.
SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu's throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava's headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu's head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
'And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra and the other deities made over to Narayana the vessel of Amrita for careful keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, 'Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.' And Vinata answered, 'That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.' Kadru replied, then, 'O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse's tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, 'During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.' And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother's conduct towards them--those persecutors of all creatures,--was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru's action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, 'O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago' Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva.
SECTION XXI
(Astika Parva continued)
"Sauti said. 'Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva's great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse of space, unfathomable, and limitless, and the grand reservoir of water.'"
And so ends the twenty-first section in the Astika Parva of the Adi Parva.
SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
"In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, 'O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!' And Agni replied, 'O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.' Thus addressed, the gods from a distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.'
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi Parva.
SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father's home and arrived at his mother's side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?'
"Sauti said, 'O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.' And with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, 'Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.' Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, 'O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?" The Grandsire replied, 'Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna's person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable of going at will to every place repaired to his mother's side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence of her son, 'O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!' At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother's words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, 'I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti.[1] Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying, 'Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).' Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, 'Why, mother, have I to do the bidding of the snakes?' Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: "Vinata said, 'O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.' When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, 'Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.'" Sauti continued, 'The snakes, hearing him, said, 'Bring thou amrita by force. Then O bird, shall you be freed from bondage.'" And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his mother, 'I shall go to bring amrita, I desire to eat something in the way. Direct me to it.' Vinata replied, 'In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.'" Garuda then asked, 'O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.'" Vinata replied, saying, 'O child, him shouldst thou know as the best amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.' And Vinata out of affection for her son, again told him these words, 'Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.' Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. 'Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda's mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva.
SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird's throat like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.' Unto Garuda who had thus addressed him that Brahmana said, 'O, let this woman of the Nishada caste, who is my wife, also come out with me.' And Garuda said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.'
"Sauti continued, 'And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, 'O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, 'Eat thou the Nishadas.' I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother's. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, 'It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.' Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall become a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other's curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed him, saying, 'Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, 'Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.' When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, 'As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, 'O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.' Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within--the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda's wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
"And various omens began to appear among the gods foreboding fear. Indra's favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, 'Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.' Vrihaspati answered, 'O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto those that guarded the amrita, saying, 'A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.' And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, 'There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.' And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, 'Let it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake unto them as follows, 'By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.' And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!' And the illustrious Kasyapa spake unto her again, 'Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu's race, hearken now to the mighty achievement of Garuda.'"
"So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind), saying, 'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).'"
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies thereupon said, 'I shall stay above thee.' And he again spake unto Narayana these words, 'I shall be immortal and free from disease without (drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.' Garuda, receiving those two boons, told Vishnu, 'I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.' Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, 'Even thus thou shalt stay above me.' And the ranger of the skies, of great speed, saying unto Narayana, 'Be it so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, 'I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.' And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, 'Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.'
"And Indra said, 'O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
'Sauti continued, 'Garuda then said, 'O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, 'It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.' Garuda answered, 'There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.' Indra then said, 'O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, 'Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.' The slayer of the Danavas having said unto him, 'Be it so,' then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, 'I shall bring away the Soma when thou placest it down.' And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As said by you, let my mother become, from this day, free, for I have accomplished your bidding.' The snakes having said unto Garuda, 'Be it so,' then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
"That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, 'What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata's son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.'
"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya's sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, 'We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice of yours ought not to take place.' Other snakes thinking themselves wise, said, 'We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, 'It must not be!' And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch's good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.' Other snakes, more virtuous and kind, said, 'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.' Other serpents said, 'We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.' Other snakes, the best of their kind, proposed, 'Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.' Others said, 'Let us become the king's Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us the sacrificial fee.' He (the king), being placed in our power, will do whatever we like.' Others there said, 'When the king will sport in the waters, we will carry him to our home and bind him, so that that sacrifice will not take place!' Other serpents who deemed themselves wise, said, 'Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.' Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, 'Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, 'That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, 'Be it so.' We wish to know the reason why thou didst not prevent her.' Brahman replied, 'The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, 'O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?' Brahma answered, 'Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it so.' And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!'"
SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'"
SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king's attainment to heaven. And the deer that Parikshit--that king of men--had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata's race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
"And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi's son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.'
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, 'Pray, why doth my father bear today a dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the shoulder of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire's shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his (father's) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!'
"Sauti continued, 'And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, 'Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.' And the father said to the enraged son, 'Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their duties and perform their rites undisturbed. The king establisheth religion--establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, 'O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king's palace having first sent notice of his arrival through the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son's curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one (Samika) be gracious to me!' And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
"And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king's residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, 'Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.' And Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.' And Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, 'O first of Brahmanas, try thy best and revive this lord of the forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. 'O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.' And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.' Takshaka replied, 'O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch must be deceived by me with power of illusion. But what must be the means?' Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, 'Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, 'Retire.' Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, 'Eat ye, with me, all these fruits of excellent taste brought by the ascetics.' Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, 'The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.' And those councillors also, impelled by Fate, approved of that speech. And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king's neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.'"
SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'"
SECTION XLV
(Astika Parva continued)
"Meanwhile the great ascetic Jaratkaru wandered over the whole earth making the place where evening fell his home for the night. And gifted with ascetic power, he roamed, practising various vows difficult to be practised by the immature, and bathing also in various sacred waters. And the Muni had air alone for his food and was free from desire of worldly enjoyment. And he became daily emaciated and grew lean-fleshed. And one day he saw the spirits of his ancestors, heads down, in a hole, by a cord of virana roots having only one thread entire. And that even single thread was being gradually eaten away by a large rat dwelling in that hole. And the Pitris in that hole were without food, emaciated, pitiable, and eagerly desirous of salvation. And Jaratkaru, approaching the pitiable one, himself in humble guise, asked them, 'Who are ye hanging by this cord of virana roots? The single weak root that is still left in this cord of virana roots already eaten away by the rat, dwelling in this hole, is itself being gradually eaten away by the same rat with his sharp teeth. The little that remains of that single thread will soon be cut away. It is clear ye shall then have to fall down into this pit with faces downwards. Seeing you with faces downwards, and overtaken by this great calamity, my pity hath been excited. What good can I do to you. Tell me quickly whether this calamity can be averted by a fourth, a third, or even by the sacrifice of a half of this my asceticism, O, relieve yourselves even with the whole of my asceticism. I consent to all this. Do ye as ye please.'
"The Pitris said, 'Venerable Brahmacharin, thou desirest to relieve us. But, O foremost of Brahmanas, thou canst not dispel our affliction by thy asceticism. O child, O first of speakers, we too have the fruits of our asceticism. But, O Brahmana, it is for the loss of children that we are falling down into this unholy hell. The grandsire himself hath said that a son is a great merit. As we are about to be cast in this hole, our ideas are no longer clear. Therefore, O child, we know thee not, although thy manhood is well-known on earth. Venerable thou art and of good fortune, thou who thus from kindness grievest for us worthy of pity and greatly afflicted. O Brahmana, listen, who we are. We are Rishis of the Yayavara sect, of rigid vows. And, O Muni, from loss of children, we have fallen down from a sacred region. Our severe penances have not been destroyed; we have a thread yet. But we have only one thread now. It matters little, however, whether he is or is not. Unfortunate as we are, we have a thread in one, known as Jaratkaru. The unfortunate one has gone through the Vedas and their branches and is practising asceticism alone. He being one with soul under complete control, desires set high, observant of vows, deeply engaged in ascetic penances, and free from greed for the merits or asceticism, we have been reduced to this deplorable state. He hath no wife, no son, no relatives. Therefore, do we hang in this hole, our consciousness lost, like men having none to take care of them. If thou meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a hole. Holy one, take a wife and beget children. O thou of ascetic wealth, thou art, O amiable one, the only thread that remaineth in the line of thy ancestors. O Brahmana, the cord of virana roots that thou seest we are hanging by, is the cord representing our multiplied race. And, O Brahmana, these threads of the cord of virana roots that thou seest as eaten away, are ourselves who have been eaten up by Time. This root thou seest hath been half-eaten and by which we are hanging in this hole is he that hath adopted asceticism alone. The rat that thou beholdest is Time of infinite strength. And he (Time) is gradually weakening the wretch Jaratkaru engaged in ascetic penances tempted by the merits thereof, but wanting in prudence and heart. O excellent one, his asceticism cannot save us. Behold, our roots being torn, cast down from higher regions, deprived of consciousness by Time, we are going downwards like sinful wretches. And upon our going down into this hole with all our relatives, eaten up by Time, even he shall sink with us into hell. O child, whether it is asceticism, or sacrifice, or whatever else there be of very holy acts, everything is inferior. These cannot count with a son. O child, having seen all, speak unto that Jaratkaru of ascetic wealth. Thou shouldst tell him in detail everything that thou hast beheld. And, O Brahmana, from thy kindness towards us, thou shouldst tell him all that would induce him to take a wife and beget children. Amongst his friends, or of our own race, who art thou, O excellent one, that thus grievest for us all like a friend? We wish to hear who thou art that stayest here.'"
SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.' And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, 'I will ask for a bride,' distinctly repeating these words thrice. And he said, 'Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, 'Marry thou for (the acquisition of) a son.' 'O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!' Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden's name, and also said unto him, 'I shall not maintain her.'"
SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words, 'O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.' And the Rishi replied, 'This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall maintain my sister,' Jaratkaru then went to the snake's house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, 'Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband's virtue. And she thought, 'What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, 'O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed, spake unto his wife these words, his upper lip quivering in anger, 'O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, 'O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother's curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, 'O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.'"
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, 'O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart's desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, 'Asked by me about offspring, the high-souled and mighty ascetic said, 'There is,'--and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, 'Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.' O brother, having said this to me, my husband of ascetic wealth went away--Therefore, let the deep sorrow cherished in thy heart disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so!' And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintliness. And the name by which he was known to the world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. 'There is', when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.'"
SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father's life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father's life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!'
"Sauti continued, 'Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.'
'And the councillors said, 'O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.'"
SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, 'Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.' And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, 'Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.' O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, 'Where dost thou go so quickly, and what is the business on which thou goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.' Takshaka answered, saying, 'Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.' So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus addressed, spake again unto Takshaka, saying, 'I go there from desire of wealth.' And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, 'O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!' And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, 'When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,--viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana's menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa--that excellent of Brahmanas--whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father's enemy to please myself, the Rishi Utanka and you all.'"
SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth--that tiger of the Bharata race--the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. 'I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.'
'The chief priest answered, 'There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, 'I shall make preparations for that sacrifice. Tell me the things that are necessary.' And the king's Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.' Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge."
SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'"
SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became the monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, 'O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.'
Sauti continued, 'Thus encouraged by him, that best of snakes began to dwell in Indra's abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, 'O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me."'
SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. 'O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, 'O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.' Addressing the snakes she said, 'As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata's bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.' The Grandsire of all the worlds spake unto her while uttering this curse, 'Be it so,' and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?'
"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I will.' And he then addressed the afflicted Vasuki, and as if infusing life into him, said, 'O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother's curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki's heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata's race, O son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata's race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata's race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
Janamejaya said, 'Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a boon, said 'Ask thou a boon.' The Hotri, however, being rather displeased, said, 'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch, 'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, 'Dwell with me in concealment, and Agni shall not burn thee.'
'Sauti continued, 'Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, 'If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.'
'Sauti continued, 'Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is being performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.'
'The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.'
'Sauti continued, 'While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, 'O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.'
'O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, 'O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, 'Best of the Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of Bhrigu's race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, 'Let the Brahmana receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother's curse, they fell into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra, Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements--I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,--they were burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra's hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing sacrificial Agni in his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra's hands, Astika had thrice said, 'Stay,' 'Stay,' 'Stay.' And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.' When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit--that king of the Pandava race--came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha--conversant with the rules of building and foundations--who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great Horse-sacrifice.' And Astika said, 'yes' and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, 'O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.' And the snakes in joy thereupon said, 'O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, 'I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me. But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.'"
SECTION LIX
(Adivansavatarana Parva)
"Saunaka said, 'O son, thou hast narrated to me this extensive and great history commencing from the progeny of Bhrigu. O son of Suta, I have been much gratified with thee. I ask thee again, to recite to me, O son of a Suta, the history composed by Vyasa. The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled at the sacrifice, in the intervals of their duties of that long-extending ceremony, and the objects also of those narrations, I desire to hear from thee, O son of a Suta! Recite therefore, all those to me fully.'
'Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of many things founded upon the Vedas. But Vyasa recited the wonderful and great history called the Bharata.'
"Saunaka said, 'That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice. I desire to hear duly. That history hath been born of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, O son of a Suta, my thirst hath not been appeased by all thou hast said.'
'Sauti said, 'I shall recite to thee from the beginning of that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite it. I myself feel a great pleasure in reciting it.'"
SECTION LX
(Adivansavatarana Parva continued)
'Sauti said, 'Hearing that Janamejaya was installed in the snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on the occasion. And he, the grand-father of the Pandavas, was born in an island of the Yamuna, of the virgin Kali by Sakti's son, Parasara. And the illustrious one developed by his will alone his body as soon as he was born, and mastered the Vedas with their branches, and all the histories. And he readily obtained that which no one could obtain by asceticism, by the study of the Vedas, by vows, by fasts, by progeny, and by sacrifice. And the first of Veda-knowing ones, he divided the Vedas into four parts. And the Brahmana Rishi had knowledge of the supreme Brahma, knew the past by intuition, was holy, and cherished truth. Of sacred deeds and great fame, he begot Pandu and Dhritarashtra and Vidura in order to continue the line of Santanu.
"And the high-souled Rishi, with his disciples all conversant with the Vedas and their branches, entered the sacrificial pavilion of the royal sage, Janamejaya. And he saw that the king Janamejaya was seated in the sacrificial region like the god Indra, surrounded by numerous Sadasyas, by kings of various countries whose coronal locks had undergone the sacred bath, and by competent Ritwiks like unto Brahman himself. And that foremost one of Bharata's race, the royal sage Janamejaya, beholding the Rishi come, advanced quickly with his followers and relatives in great joy. And the king with the approval of his Sadasyas, gave the Rishi a golden seat as Indra did to Vrihaspati. And when the Rishi, capable of granting boons and adored by the celestial Rishis themselves, had been seated, the king of kings worshipped him according to the rites of the scriptures. And the king then offered him--his grandfather Krishna--who fully deserved them, water to wash his feet and mouth, and the Arghya, and kine. And accepting those offerings from the Pandava Janamejaya and ordering the kine also not to be slain, Vyasa became much gratified. And the king, after those adorations bowed to his great-grandfather, and sitting in joy asked him about his welfare. And the illustrious Rishi also, casting his eyes upon him and asking him about his welfare, worshipped the Sadasyas, having been before worshipped by them all. And after all this, Janamejaya with all his Sadasyas, questioned that first of Brahmanas, with joined palms as follows:
'O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and the Pandavas. I am desirous of hearing thee recite their history. What was the cause of the disunion amongst them that was fruitful of such extraordinary deeds? Why also did that great battle, which caused the death of countless creatures occur between all my grandfathers--their clear sense over-clouded by fate? O excellent Brahmana, tell me all this in full as everything had happened.'
"Hearing those words of Janamejaya, Krishna-Dwaipayana directed his disciple Vaisampayana seated by his side, saying, 'The discord that happened between the Kurus and the Pandavas of old, narrate all to the king even as thou hast heard from me.'
"Then that blessed Brahmana, at the command of his preceptor recited the whole of that history unto the king, the Sadasyas, and all the chieftains there assembled. And he told them all about the hostility and the utter extinction of the Kurus and the Pandavas.'"
SECTION LXI
(Adivansavatarana Parva continued)
"Vaisampayana said, 'Bowing down in the first place to my preceptor with the eight parts of my body touching the ground, with devotion and reverence, and with all my heart, worshipping the whole assembly of Brahmanas and other learned persons, I shall recite in full what I have heard from the high-souled and great Rishi Vyasa, the first of intelligent men in the three worlds. And having got it within thy reach, O monarch, thou also art a fit person to hear the composition called Bharata. Encouraged by the command of my preceptor my heart feeleth no fear.
"Hear, O monarch, why that disunion occurred between the Kurus and the Pandavas, and why also that exile into the woods immediately proceeding from the game at dice prompted by the desire (of the Kurus) for rule. I shall relate all to thee who askest it thou best of the Bharata race!
"On the death of their father those heroes (the Pandavas) came to their own home. And within a short time they became well-versed in archery. And the Kurus beholding the Pandavas gifted with physical strength, energy, and power of mind, popular also with the citizens, and blessed with good fortune, became very jealous. Then the crookedminded Duryodhana, and Karna, with (the former's uncle) the son of Suvala began to persecute them and devise means for their exile. Then the wicked Duryodhana, guided by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas in various ways for the acquirement of undisputed sovereignty. The wicked son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the wolf digested the poison with the food. Then the wretch again tied the sleeping Bhima on the margin of the Ganges and, casting him into the water, went away. But when Bhimasena of strong arms, the son of Kunti woke, he tore the strings with which he had been tied and came up, his pains all gone. And while asleep and in the water black snakes of virulent poison bit him in every part of his body. But that slayer of foes did not still perish. And in all those persecutions of the Pandavas by their cousins, the Kurus, the high-minded Vidura attentively engaged himself neutralising those evil designs and rescuing the persecuted ones. And as Sakra from the heavens keeps in happiness the world of men, so did Vidura always keep the Pandavas from evil.
"When Duryodhana, with various means, both secret and open, found himself incapable of destroying the Pandavas who were protected by the fates and kept alive for grave future purposes (such as the extermination of the Kuru race), then called together his counsellors consisting of Vrisha (Karna), Duhsasana and others, and with the knowledge of Dhritarashtra caused a house of lac to be constructed. And king Dhritarashtra, from affection for his children, and prompted by the desire of sovereignty, sent the Pandavas tactfully into Varanavata. And the Pandavas then went away with their mother from Hastinapura. And when they were leaving the city, Vidura gave them some idea of impending danger and how they could come out of it.
'The sons of Kunti reached the town of Varanavata and lived there with their mother. And, agreeably to the command of Dhritarashtra, those illustrious slayers of all enemies lived in the palace of lac, while in that town. And they lived in that place for one year, protecting themselves from Purochana very wakefully. And causing a subterranean passage to be constructed, acting according to the directions of Vidura, they set fire to that house of lac and burnt Purochana (their enemy and the spy of Duryodhana) to death. Those slayers of all enemies, anxious with fear, then fled with their mother. In the woods beside a fountain they saw a Rakshasa. But, alarmed at the risk they ran of exposure by such an act the Pandavas fled in the darkness, out of fear from the sons of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was born. Then the Pandavas, of rigid vows, and conversant with the Vedas wended to a town of the name of Ekachakra and dwelt there in the guise of Brahmacharins. And those bulls among men dwelt in that town in the house of a Brahmana for some time, with temperance and abstinence. And it was here that Bhima of mighty arms came upon a hungry and mighty and man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that tiger among men, slew him speedily with the strength of his arms and made the citizens safe and free from fear. Then they heard of Krishna (the princess of Panchala) having become disposed to select a husband from among the assembled princes. And, hearing of it, they went to Panchala, and there they obtained the maiden. And having obtained Draupadi (as their common wife) they then dwelt there for a year. And after they became known, those chastisers of all enemies went back to Hastinapura. And they were then told by king Dhritarashtra and the son of Santanu (Bhishma) as follows: 'In order, O dear ones, dissensions may not take place between you and your cousins, we have settled that Khandavaprastha should be your abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha which contains many towns served by many broad roads, for dwelling there.' And accordingly the Pandavas went, with all their friends and followers, to Khandavaprastha taking with them many jewels and precious stones. And the sons of Pritha dwelt there for many years. And they brought, by force of arms, many a prince under their subjection. And thus, setting their hearts on virtue and firmly adhering to truth, unruffled by affluence, calm in deportment, and putting down numerous evils, the Pandavas gradually rose to power. And Bhima of great reputation subjugated the East, the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of all hostile heroes, the South. And this having been done, their domination was spread over the whole world. And with the five Pandavas, each like unto the Sun, the Earth looked as if she had six Suns.
"Then, for some reason, Yudhishthira the just, gifted with great energy and prowess, sent his brother Arjuna who was capable of drawing the bow with the left hand, dearer unto him than life itself, into the woods. And Arjuna, that tiger among men, of firm soul, and gifted with every virtue, lived in the woods for eleven years and months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu (Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched younger sister of Vasudeva, Subhadra by name. And she became united, in gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). And to Arjuna, assisted as he was by Kesava, the task did not at all appear heavy even as nothing is heavy to Vishnu with immense design and resources in the matter of destroying his enemies. And Agni gave unto the son of Pritha the excellent bow Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the figure of Garuda on its standard. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed in the fire). And Maya, in gratitude, built (for the Pandavas) a celestial palace decked with every sort of jewels and precious stones. And the wicked Duryodhana, beholding that building, was tempted with the desire of possessing it. And deceiving Yudhishthira by means of the dice played through the hands of the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment, thus making the period full thirteen.
"And the fourteenth year, O monarch, when the Pandavas returned and claimed their property, they did not obtain it. And thereupon war was declared, and the Pandavas, after exterminating the whole race of Kshatriyas and slaying king Duryodhana, obtained back their devastated kingdom.
"This is the history of the Pandavas who never acted under the influence of evil passions; and this the account, O first of victorious monarchs of the disunion that ended in the loss of their kingdom by the Kurus and the victory of the Pandavas.'"
SECTION LXII
(Adivansavatarana Parva continued)
"Janamejaya said, 'O excellent Brahmana, thou hast, indeed, told me, in brief, the history, called Mahabharata, of the great acts of the Kurus. But, O thou of ascetic wealth, recite now that wonderful narration fully. I feel a great curiosity to hear it. It behoveth thee to recite it, therefore, in full. I am not satisfied with hearing in a nutshell the great history. That could never have been a trifling cause for which the virtuous ones could slay those whom they should not have slain, and for which they are yet applauded by men. Why also did those tigers among men, innocent and capable of avenging themselves upon their enemies, calmly suffer the persecution of the wicked Kurus? Why also, O best of Brahmanas, did Bhima of mighty arms and of the strength of ten thousand elephants, control his anger, though wronged? Why also did the chaste Krishna, the daughter of Drupada, wronged by those wretches and able to burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why also did the two other sons of Pritha (Bhima and Arjuna) and the two sons of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus, follow Yudhishthira who was greatly addicted to the evil habit of gambling? Why also did Yudhishthira, that foremost of all virtuous men, the son of Dharma himself, fully acquainted with all duties, suffer that excess of affliction? Why also did the Pandava Dhananjaya, having Krishna for his charioteer, who by his arrows sent to the other world that dauntless host of fighting men (suffer such persecution)? O thou of ascetic wealth, speak to me of all these as they took place, and everything that those mighty charioteers achieved.'
"Vaisampayana said, 'O monarch, appoint thou a time for hearing it. This history told by Krishna-Dwaipayana is very extensive. This is but the beginning. I shall recite it. I shall repeat the whole of the composition in full, of the illustrious and great Rishi Vyasa of immeasurable mental power, and worshipped in all the worlds. This Bharata consists of a hundred thousand sacred slokas composed by the son of Satyavati, of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of Brahman and become equal to the very gods. This Bharata is equal unto the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis. It contains much useful instruction on Artha and Kama (profit and pleasure). This sacred history maketh the heart desire for salvation. Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes. This history in itself is a mighty act of propitiation, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their behests. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of maladies, let alone the fear of the other world.
"For extending the fame of the high-souled Pandavas and of other Kshatriyas versed in all branches of knowledge, high spirited, and already known in the world for their achievements, Krishna-Dwaipayana, guided also by the desire of doing good to the world, hath composed this work. It is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring religious merit, causeth this history to be heard by sacred Brahmanas, acquireth great merit and virtue that is inexhaustible. He that reciteth the famous generation of the Kurus becometh immediately purified and acquireth a large family himself, and becometh respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas.
"This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of kine. This Bharata is a collection of all the Srutis, and is fit to be heard by every virtuous person. That learned man who reciteth it to Brahmanas during the sacred lunations, becometh cleansed of all sins, and, not caring for heaven as it were, attaineth to a union with Brahma. He that causeth even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, maketh that Sraddha inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knoweth this etymology of the name is cleansed of all his sins. And as this history of the Bharata race is so wonderful, that, when recited, it assuredly purifieth mortals from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the formality of a vow. He who reciteth this holy narration composed by Krishna (Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all histories, and he that heareth it always attaineth to purity of heart. The gratification that one deriveth from attaining to heaven is scarcely equal to that which one deriveth from hearing this holy history. The virtuous man who with reverence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asketh for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.'"
SECTION LXIII
(Adivansavatarana Parva continued)
"Vaisampayana said, 'There was a king of the name of Uparichara. That monarch was devoted to virtue. He was very much addicted also to hunting. That king of the Paurava race, called also Vasu, conquered the excellent and delightful kingdom of Chedi under instructions from Indra. Some time after, the king gave up the use of arms and, dwelling in a secluded retreat, practised the most severe austerities. The gods with Indra at their head once approached the monarch during this period, believing that he sought the headship of the gods, by those severe austerities of his. The celestials, becoming objects of his sight, by soft speeches succeeded in winning him away from his ascetic austerities.'
"The gods said, 'O lord of the earth, thou shouldst take care so that virtue may not sustain a diminution on earth! Protected by thee, virtue itself will in return protect the universe.' And Indra said, 'O king, protect virtue on earth attentively and rigidly. Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions. And though I am of Heaven, and thou art of earth, yet art thou my friend and dear to me. And, O king of men, dwell thou in that region on earth which is delightful, and aboundeth in animals, is sacred, full of wealth and corn, is well-protected like heaven, which is of agreeable climate, graced with every object of enjoyment, and blessed with fertility. And, O monarch of Chedi, this thy dominion is full of riches, of gems and precious stones, and containeth, besides, much mineral wealth. The cities and towns of this region are all devoted to virtue; the people are honest and contented; they never lie even in jest. Sons never divide their wealth with their fathers and are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the cart or engaged in carrying merchandise; on the other hand, they are well-fed and fattened. In Chedi the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone are capable of carrying the car through mid air. Thou alone, of all mortals on earth, riding on that best of cars, shall course through mid-air like a celestial endued with a physical frame. I shall also give thee a triumphal garland of unfading lotuses, with which on, in battle, thou shall not be wounded by weapons. And, O king, this blessed and incomparable garland, widely known on earth as Indra's garland, shall be thy distinctive badge.
"The slayer of Vritra (Indra) also gave the king, for his gratification, a bamboo pole for protecting the honest and the peaceful. After the expiry of a year, the king planted it in the ground for the purpose of worshipping the giver thereof, viz., Sakra. From that time forth, O monarch, all kings, following Vasu's example, began to plant a pole for the celebration of Indra's worship. After erecting the pole they decked it with golden cloth and scents and garlands and various ornaments. And the god Vasava is worshipped in due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan, came himself to accept the worship thus offered. And the god, beholding the auspicious worship thus made by Vasu, that first of monarchs, was delighted, and said unto him, 'Those men, and kings also, who will worship me and joyously observe this festival of mine like the king of Chedi, shall have glory and victory for their countries and kingdom. Their cities also shall expand and be ever in joy.'
"King Vasu was thus blessed by the gratified Maghavat, the high-souled chief of the gods. Indeed, those men who cause this festivity of Sakra to be observed with gifts of land, of gems and precious stones, become the respected of the world. And king Vasu, the lord of Chedis bestowing boons and performing great sacrifices and observing the festivity of Sakra, was much respected by Indra. And from Chedi he ruled the whole world virtuously. And for the gratification of Indra, Vasu, the lord of the Chedis, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasurable prowess. And the emperor installed his sons as governors of various provinces.
"And his son Vrihadratha was installed in Magadha and was known by the name of Maharatha. Another son of his was Pratyagraha; and another, Kusamva, who was also called Manivahana. And the two others were Mavella, and Yadu of great prowess and invincible in battle.
"These, O monarch, were the sons of that royal sage of mighty energy. And the five sons of Vasu planted kingdoms and towns after their own names and founded separate dynasties that lasted for long ages.
"And when king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). And as he coursed through the upper regions, he was called Uparichara. And by his capital flowed a river called Suktimati. And that river was once attacked by a life-endued mountain called Kolahala maddened by lust. And Vasu, beholding the foul attempt, struck the mountain with his foot. And by the indentation caused by Vasu's stamp, the river came out (of the embraces of Kolahala). But the mountain begat on the river two children that were twins. And the river, grateful to Vasu for his having set her free from Kolahala's embraces, gave them both to Vasu. And the son was made the generalissimo to his forces by Vasu, that best of royal sages and giver of wealth and punisher of enemies. And the daughter called Girika, was wedded by Vasu.
'And Girika, the wife of Vasu, after her menstrual course, purifying herself by a bath, represented her state unto her lord. But that very day the Pitris of Vasu came unto that best of monarchs and foremost of wise men, and asked him to slay deer (for their Sraddha). And the king, thinking that the command of the Pitris should not be disobeyed, went a-hunting thinking of Girika alone who was gifted with great beauty and like unto another Sri herself. And the season being the spring, the woods within which the king was roaming, had become delightful like unto the gardens of the king of the Gandharvas himself. There were Asokas and Champakas and Chutas and Atimuktas in abundance: and there were Punnagas and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas and Chandanas and Arjunas and similar other beautiful and sacred trees resplendent with fragrant flowers and sweet fruits. And the whole forest was maddened by the sweet notes of the kokila and echoed with the hum of maddened bees. And the king became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Asoka decked with dense foliage, its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. And beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said, 'Amiable one, carry thou this seed (semen) for my wife Girika and give it unto her. Her season hath arrived.'
"The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. And in those waters dwelt an Apsara of the higher rank, known by the name of Adrika, transformed by a Brahmana's curse into a fish. As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. From the stomach of that fish came out a male and a female child of human form. The fishermen wondered much, and wending unto king Uparichara (for they were his subjects) told him all. They said, 'O king, these two beings of human shape have been found in the body of a fish!' The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.
"After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the illustrious one (who had cursed her) that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.
"The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, 'Let this one be thy daughter.' That girl was known by the name of Satyavati. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her (foster) father she plied a boat on the waters of the Yamuna.
"While engaged in this vocation, Satyavati was seen one day by the great Rishi Parasara, in course of his wanderings. As she was gifted with great beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying, 'Accept my embraces, O blessed one!' Satyavati replied, 'O holy one, behold the Rishis standing on either bank of the river. Seen by them, how can I grant thy wish?'
"Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. And the maiden, beholding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness. And she said, 'O holy one, note that I am a maiden under the control of my father. O sinless one, by accepting your embraces my virginity will be sullied. O best of Brahmanas, my virginity being sullied, how shall I, O Rishi, be able to return home? Indeed, I shall not then be able to bear life. Reflecting upon all this, O illustrious one, do that which should be done.' That best of Rishis, gratified with all she said, replied, "Thou shall remain a virgin even if thou grantest my wish. And, O timid one, O beauteous lady, solicit the boon that thou desirest. O thou of fair smiles, my grace hath never before proved fruitless.' Thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fish-odour that it had). And the illustrious Rishi thereupon granted that wish of her heart.
"Having obtained her boon, she became highly pleased, and her season immediately came. And she accepted the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parasara, after this, went to his own asylum.
"And Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parasara's embraces. And she brought forth the very day, on an island in the Yamuna, the child begot upon her by Parasara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And he went away saying, 'As soon as thou rememberest me when occasion comes, I shall appear unto thee.'
"And it was thus that Vyasa was born of Satyavati through Parasara. And because he was born in an island, he was called Dwaipayana (Dwaipa or islandborn). And the learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. And for this he came to be called Vyasa (the arranger or compiler). The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.
"Then Bhishma, of great energy and fame and of immeasurable splendour, and sprung from the component parts of the Vasus, was born in the womb of Ganga through king Santanu. And there was a Rishi of the name of Animandavya of great fame. And he was conversant with the interpretations of the Vedas, was illustrious, gifted with great energy, and of great reputation. And, accused of theft, though innocent, the old Rishi was impaled. He thereupon summoned Dharma and told him these words, 'In my childhood I had pierced a little fly on a blade of grass, O Dharma! I recollect that one sin: but I cannot call to mind any other. I have, however, since practised penances a thousandfold. Hath not that one sin been conquered by this my asceticism? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore, hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth in the Sudra order.' And for that curse Dharma was born a Sudra in the form of the learned Vidura of pure body who was perfectly sinless. And the Suta was born of Kunti in her maidenhood through Surya. And he came out of his mother's womb with a natural coat of mail and face brightened by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of all the worlds, was born of Devaki through Vasudeva, for the benefit of the three worlds. He is without birth and death, of radiant splendour, the Creator of the universe and the Lord of all! Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay,--is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
"And Satyaki and Kritavarma, conversant with (the use of) weapons possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and competent in the use of weapons, had their births from Satyaka and Hridika. And the seed of the great Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And from that seed came Drona (the pot-born). And from the seed of Gautama, fallen upon a clump of reeds, were born two that were twins, the mother of Aswatthaman (called Kripi), and Kripa of great strength. Then was born Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishna (Draupadi) resplendent and handsome, of bright features and excellent beauty. Then was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And from Suvala was born a son, Sakuni, who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him was also born a daughter (Gandhari), the mother of Duryodhana. And both were well-versed in the arts of acquiring worldly profits. And from Krishna was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of great strength. And from Dwaipayana also born, in the Sudra caste, the wise and intelligent Vidura, conversant with both religion and profit, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them was Yudhishthira. And Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice); and Bhima of the wolf's stomach was born of Marut (the god of wind), and Dhananjaya, blessed with good fortune and the first of all wielders of weapons, was born of Indra; and Nakula and Sahadeva, of handsome features and ever engaged in the service of their superiors, were born of the twin Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz., Duryodhana and others, and another, named Yuyutsu, who was born of a vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva through Arjuna, and was, therefore, the grandson of the illustrious Pandu. And unto the five Pandavas were born five sons by (their common wife) Panchali. And these princes were all very handsome and conversant with all branches of knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on Hidimva a son named Ghatotkacha. And from Drupada was born a daughter Sikhandin who was afterwards transformed into a male child. Sikhandini was so transformed into a male by Yaksha named Sthuna from the desire of doing her good.
"In that great battle of the Kurus came hundreds of thousands of monarchs for fighting against one another. The names of the innumerable host I am unable to recount even in ten thousand years. I have named, however, the principal ones who have been mentioned in this history.'"
SECTION LXIV
(Adivansavatarana Parva continued)
"Janamejaya said, 'O Brahmana, those thou hast named and those thou hast not named, I wish to hear of them in detail, as also of other kings by thousands. And, O thou of great good fortune, it behoveth thee to tell me in full the object for which those Maharathas, equal unto the celestials themselves, were born on earth.'
"Vaisampayana said, 'It hath been heard by us, O monarch, that what thou askest is a mystery even to the gods. I shall, however, speak of it unto thee, after bowing down (to the self-born). The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. And at that time when the earth was bereft of Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O monarch, to the Brahmanas and Brahmanas of rigid vows had connection with them during the womanly season alone, but never, O king, lustfully and out of season. And Kshatriya ladies by thousands conceived from such connection with Brahmanas. Then, O monarch, were born many Kshatriyas of greater energy, boys and girls, so that the Kshatriya race, might thrive. And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic penances. And the new generation, blessed with long life, began to thrive in virtue. And thus were the four orders having Brahmanas at their head re-established. And every man at that time went in unto his wife during her season and never from lust and out of season. And, O bull of the Bharata race, in the same way, other creatures also, even those born in the race of birds went in unto their wives during the season alone. And, O protector of the earth, hundreds of thousands of creatures were born, and all were virtuous and began to multiply in virtue, all being free from sorrow and disease. And, O thou of the elephant's tread, this wide earth having the ocean for her boundaries, with her mountains and woods and towns, was once more governed by the Kshatriyas. And when the earth began to be again governed virtuously by the Kshatriyas, the other orders having Brahmanas for their first were filled with great joy. And the kings giving up all vices born of lust and anger and justly awarding punishments to those that deserved them protected the earth. And he of a hundred sacrifices, possessed also of a thousand eyes, beholding that the Kshatriya monarchs ruled so virtuously, poured down vivifying showers at proper times and places and blessed all creatures. Then, O king, no one of immature years died, and none knew a woman before attaining to age. And thus, O bull of the Bharata race, the earth, to the very coasts of the ocean, became filled with men that were all long-lived. The Kshatriyas performed great sacrifices bestowing much wealth. And the Brahmanas also all studied the Vedas with their branches and the Upanishads. And, O king, no Brahmana in those days ever sold the Vedas (i.e., taught for money) or ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with the help of bullocks, caused the earth to be tilled. And they never yoked the cattle themselves. And they fed with care all cattle that were lean. And men never milked kine as long as the calves drank only the milk of their dams (without having taken to grass or any other food). And no merchant in those days ever sold his articles by false scales. And, O tiger among men, all persons, holding to the ways of virtue, did everything with eyes set upon virtue. And, O monarch, all the orders were mindful of their own respective duties. Thus, O tiger among men, virtue in those days never sustained any diminution. And, O bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. And trees bore flowers and fruit duly according to the seasons. And thus, O king, the krita age having then duly set in, the whole earth was filled with numerous creatures.
"And, O bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) and deprived also of sovereignty and heaven, began to be incarnated on the earth. And, O king, the Asuras being possessed of great powers, and desirous of sovereignty began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and among elephants and deer. And, O protector of the earth, owing to those already born and to those that were being born, the earth became incapable of supporting herself. And amongst the sons of Diti and of Danu, cast out of heaven, some were born on the earth as kings of great pride and insolence. Possessed of great energy, they covered the earth in various shapes. Capable of oppressing all foes, they filled the earth having the ocean for its boundaries. And by their strength they began to oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thousands. Devoid of truth and virtue, proud of their strength, and intoxicated with (the wine of) insolence, they even insulted the great Rishis in their hermitages.
"And the earth, thus oppressed by the mighty Asuras endued with great strength and energy and possessed of abundant means, began to think of waiting on Brahman. The united strength of the creatures (such as Sesha, the Tortoise, and the huge Elephant), and of many Seshas too, became capable of supporting the earth with her mountains, burdened as she was with the weight of the Danavas. And then, O king, the earth, oppressed with weight and afflicted with fear, sought the protection of the Grandsire of all creatures. And she beheld the divine Brahman--the Creator of the worlds who knoweth no deterioration--surrounded by the gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored by delighted Gandharvas and Apsaras always engaged in the service of the celestials. And the Earth, desirous of protection, then represented everything to him, in the presence, O Bharata, of all the Regents of the worlds. But, O king, the Earth's object had been known beforehand to the Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he is of the universe, why should he not know fully what is in the minds of his creatures including the very gods and the Asuras? O king, the Lord of the Earth, the Creator of all creatures, also called Isa, Sambhu, Prajapati, then spake unto her. And Brahman said, 'O holder of wealth, for the accomplishment of the object for which thou hast approached me, I shall appoint all the dwellers in the heavens.'
"Vaisampayana continued, 'Having said so unto the Earth, O king, the divine Brahman bade her farewell. And the Creator then commanded all the gods saying, 'To ease the Earth of her burden, go ye and have your births in her according to your respective parts and seek ye strife (with the Asuras already born there)'. And the Creator of all, summoning also all the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import, 'Go ye and be born amongst men according to your respective parts in forms that ye like.'
"And all the gods with Indra, on hearing these words of the Lord of the celestials--words that were true, desirable under the circumstances, and fraught with benefit,--accepted them. And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth--the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one's faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, "Be incarnate." And Hari replied,--'Let it be.'"
SECTION LXV
(Sambhava Parva)
"Vaisampayana said, 'Then Indra had a consultation with Narayana about the latter's descent on the earth from heaven with all the gods according to their respective parts. And, having commanded all the dwellers in heaven, Indra returned from the abode of Narayana. And the dwellers in heaven gradually became incarnate on earth for the destruction of the Asuras and for the welfare of the three worlds. And then, O tiger among kings, the celestials had their births, according as they pleased, in the races of Brahmarshis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and many other creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, so strong they were.'
"Janamejaya said, 'I desire to hear from the beginning of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and Rakshasas. Therefore, it behoveth thee to tell me about the births of all creatures.'
"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-create, tell thee in detail the origin of the celestials and other creatures. It is known that Brahman hath six spiritual sons, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Prajapatis) were born thirteen daughters of great good fortune. The daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with great energy, are countless. From Aditi have sprung the twelve Adityas who are the lords of the universe. And, O Bharata, as they are according to their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. The youngest, however, is superior to them all in merit. Diti had one son called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all famous throughout the world. The eldest of them all was Prahlada, the next was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala. And, O Bharata, it is known everywhere that Prahlada had three sons. They were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura, Vana. And blessed with good fortune, Vana was a follower of Rudra, and was known also by the name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them all was Viprachitti of great fame Samvara, and Namuchi and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the race of Danu are stated to be well-known. The Surya and Chandramas (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten, gifted with great strength and vigour, were also, O king, born in the race of Danu;--Ekaksha, Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called Dirghajiva. And, O Bharata, the sons and the grandsons of these were known to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and Chandrapramardana. And the countless progeny of Krura (krodha) were as crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Yama himself and smiter of all foes. And they were of great energy, and oppressors of all foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri, and Krodhasatru. And there were many others among the sons of Kala. And Sukra, the son of a Rishi, was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri, and two others of fierce deeds. They were like the Sun himself in energy, and set their hearts on acquiring the regions of Brahman.
"Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable, O king, of counting the descendants of these, countless as they are, are not much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of great learning, and a controller of his passions, and then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are known to be the sons of Muni (Daksha's daughter as mentioned before). I shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. And it is also known that this Pradha of great fortune, through the celestial Rishi (Kasyapa, her husband), brought forth the sacred of the Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.
"Thus hath been recited to thee by me the birth of all creatures duly--of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. And this account (if read) extendeth the span of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled creatures in the presence of the gods and Brahmanas, obtaineth large progeny, good fortune, and fame, and attaineth also to excellent worlds hereafter.'"
SECTION LXVI
(Sambhava Parva continued)
"Vaisampayana said, 'It is known that the spiritual sons of Brahman were the six great Rishis (already mentioned). There was another of the name of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the illustrious Bharga. These are called the eleven Rudras. It hath been already said, that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great Rishis of great energy--are the sons of Brahman. It is well-known in the world that Angiras's sons are three,--Vrihaspati, Utathya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And, being great Rishis, they are all conversant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of Pulaha were, it is said, the Salabhas (the winged insects), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, are the companions of Surya, (the Valikhilyas), known in three worlds and devoted to truth and vows. And, O protector of the Earth, the illustrious Rishi Daksha, of soul in complete peace, and of great asceticism, sprung from the right toe of Brahman. And from the left toe of Brahman sprang the wife of the high-souled Daksha. And the Muni begat upon her fifty daughters; and all those daughters were of faultless features and limbs and of eyes like lotus-petals. And the lord Daksha, not having any sons, made those daughters his Putrikas (so that their sons might belong both to himself and to their husbands). And Daksha bestowed, according to the sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa. Listen as I recount the wives of Dharma according to their names. They are ten in all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self-create. It is known also throughout the world that the wives of Soma (Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are employed in indicating time; and they are the Nakshatras and the Yoginis and they became so for assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name of Prajapati. And the sons of Prajapati were eight and were called Vasus whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time), the destroyer of the worlds. And Soma's son is the resplendent Varchas. And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana. And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also called Kartikeya because he was reared by Krittika and others. And, after Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila is Siva, and Siva's son were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha, you must know, is the Rishi named Devala; and Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihaspati, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she brought forth the illustrious Viswakarman, the founder of all arts. And he was the originator of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods, and mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped, for that reason, by men. And he is eternal and immutable, this Viswakarman.
"And the illustrious Dharma, the dispenser of all happiness, assuming a human countenance, came out through the right breast of Brahman. And Ahasta (Dharma) hath three excellent sons capable of charming every creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins, the Aswins. And, O king, the sons of Aditi are twelve with Indra heading them all. And the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I shall now recount their progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Adityas. The twin Aswins, all annual plants, and all inferior animals, are reckoned among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This recitation washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman. The learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet and engaged according to the command of the Self-existent in pouring and withholding rain, and in dispensing and remitting calamities, traverses, for sustaining the lives of all the creatures in the three worlds, through the skies. And the learned Sukra, of great intelligence and wisdom, of rigid vows, leading the life of a Brahmacharin, divided himself in twain by power of asceticism, and became the spiritual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begotten Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begot Richika. And Richika even in his boyhood became possessed of great power and energy, and of every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parasurama). And Rama was superior to all his brothers in the possession of good qualities. And he was skilful in all weapons, and became the slayer of the Kshatriyas. And he had his passions under complete control. And Aurva had a hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour one another. And Adharma always destroys every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And, as he is all-destroying, he hath no wife, and no son. And Tamra brought forth five daughters known throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks and swans; and she also brought forth all Chakravakas; and the fair Suki, of amiable qualities, and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters, all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all animals of the bear species and those called Srimara (sweet-footed). And Bhadramana begot the celestial elephants, Airavata. And the offspring of Hari are all animals of the simian species endued with great activity, so also all the horses. And those animals also, that are called Go-langula (the cow-tailed), are said to be the offspring of Hari. And Sarduli begot lions and tigers in numbers, and also leopards and all other strong animals. And, O king, the offspring of Matangi are all the elephants. And Sweta begat the large elephant known by the name of Sweta, endued with great speed. And, O king, Surabhi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also two other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gandharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintala, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called Suki (the mother of the parrot species). And Surasa bore a son called Kanka (a species of long-feathered birds). And Syeni, the wife of Aruna, gave birth to two sons of great energy and strength, named Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and wide. And, O king of men, O foremost of intelligent persons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this, a man is fully cleansed of all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after-life!'"
SECTION LXVII
(Sambhava Parva continued)
"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and the other animals, the snakes, the birds, and in fact, of all creatures. I wish also to hear about the acts and achievements of those, in due order, after they became incarnate in human forms.'
"Vaisampayana said, 'O king of men, I shall first tell thee all about those celestials and Danavas that were born among men--The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the third yuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.'
"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha; Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' Hearing these words of Soma, the dwellers in heaven replied, 'So be it.' And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, 'I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.' Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.' And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"
SECTION LXVIII
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.'"
SECTION LXIX
(Sambhava Parva continued)
"Janamejaya said, 'I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O holy one, I also desire to hear all about Dushmanta--that lion among men--and how the hero obtained Sakuntala. It behoveth thee, O knower of truth and the first of all intelligent men, to tell me everything.'
"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)--heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes--And they believed that he was the wielder of the thunderbolt himself. And they said, 'This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
"And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.'"
SECTION LXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then the king with his followers, having killed thousands of animals, entered another forest with a view to hunting. And attended by a single follower and fatigued with hunger and thirst, he came upon a large desert on the frontiers of the forest. And having crossed this herbless plain, the king came upon another forest full of the retreats of ascetics, beautiful to look at, delightful to the heart and of cool agreeable breezes. And it was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. And it resounded with the notes of the male Kokila and of the shrill cicala. And it was full of magnificent trees with outstretched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers in every place. And there was no tree without fruits, none that had prickles on it, none that had no bees swarming around it. And the whole forest resounded with the melody of winged choristers. And it was decked with the flowers of every season. And there were refreshing shades of blossoming trees.
"Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,--an asylum like unto that of Nara and Narayana laved by the water of the Ganga--the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, 'I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.'"
SECTION LXXI
(Sambhava Parva continued)
"Vaisampayana said, 'The monarch then, as he proceeded, left even his reduced retinue at the entrance of the hermitage. And entering quite alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he called loudly, saying, 'What ho, who is here?' And the sound of his voice was echoed back. And hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an ascetic's daughter. And the black-eyed fair one, as she saw king Dushmanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, 'What must be done, O king! I await your commands.' The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, 'I have come to worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?'
"Sakuntala then answered, 'My illustrious father hath gone away from the asylum to fetch fruit. Wait but a moment and thou wilt see him when he arrives.'
"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, 'Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.' And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.' Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this, Menaka replied, 'The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.' Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.'"
SECTION LXXII
(Sambhava Parva continued)
Kanwa continued, 'And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other's company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!'"
SECTION LXXIII
(Sambhava Parva continued)
"Vaisampayana continued, 'King Dushmanta, hearing all this, said, 'Well-spoken, O princess, this that thou hast said! Be my wife, O beautiful one! What shall I do for thee? Golden garlands, robes, ear-rings of gold, white and handsome pearls, from various countries, golden coins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine today, O beautiful one! Come to me, O timid one, wedding me, O beautiful one, according to the Gandharva form. O thou of tapering thighs, of all forms of marriage, the Gandharva one is regarded as the first.'
"Sakuntala, hearing this, said, 'O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou shouldst be my life's companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form.'
"Sakuntala, having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru's race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider at once told her, 'Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.' And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, 'I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, 'What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, 'Amiable one, what hath been done by thee today in secret, without, having waited for me--viz., intercourse with a man--hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.'"
SECTION LXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'After Dushmanta had left the asylum having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was three years old, he became in splendour like the blazing fire. And, O Janamejaya, he was possessed of beauty and magnanimity and every accomplishment. And that first of virtuous men, Kanwa, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day. And the boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. And like unto a celestial child in splendour, he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that asylum, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanwa's asylum thereupon bestowed on him a name. And they said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). And it was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, 'Bear ye without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.' These disciples of the Rishi thereupon, saying 'So be it,' went towards the city named after an elephant (Hastinapura) with Sakuntala and her son ahead of them. And then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Dushmanta. And having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. And the disciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told him, 'This is thy son, O king! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, hath been begotten by thee upon me. Therefore, O best of men, fulfil now the promise thou gavest me. Call to mind, O thou of great good fortune, the agreement thou hadst made on the occasion of thy union with me in the asylum of Kanwa.'
"The king, hearing these her words, and remembering everything said, 'I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, 'Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully. Wilt thou not treat me so, because I have come hither of my own accord? In the presence of so many, why dost thou treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost thou not hear me? But if thou refuse to do what I supplicate thee for, O Dushmanta, thy head this moment shall burst into a hundred pieces! The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of the Vedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, therefore, hath he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grandson's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairs. She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all. A wife, therefore, is one's most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goeth before, the chaste wife followeth close. For these reasons, O king, doth marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It hath been said by learned persons that one is himself born as one's son. Therefore, a man whose wife hath borne a son should look upon her as his mother. Beholding the face of the son one hath begotten upon his wife, like his own face in a mirror, one feeleth as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,--everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs? Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them; then why shouldst not thou, a virtuous man that thou art, support thy own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all thy sorrows after bearing him in my womb for full three years. O monarch of Puru's race, 'He shall perform a hundred horse-sacrifices'--these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.--Thou art born, O son, of my body! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years! My life dependeth on thee, and the continuation of my race also, on thee. Therefore, O son, live thou in great happiness to a hundred years. He hath sprung from thy body, this second being from thee! Behold thyself in thy son, as thou beholdest thy image in the clear lake. As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by thee! Put away by thee, I am ready to return to the refuge of my father. But it behoveth thee not to cast off this child who is thy own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having begot upon thee this son. Women generally speak untruths. Who shall believe in thy words? Destitute of all affection, the lewd Menaka is thy mother, and she cast thee off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Thy father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy words deserve no credit. Art thou not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art thou, low as thou art, in the guise of an ascetic? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he soon grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don't know thee. Go withersoever thou choosest.'
"Sakuntala replied, 'Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example's sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains."
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy high-souled son born of Sakuntala--And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, 'Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one's son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti and Sarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata's race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'"
SECTION LXXV
(Sambhava Parva continued)
"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that is sacred and subservient to religion, profit and pleasure, of these royal sages--Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless one, the genealogies of the Yadavas and of the Kurus and of the king of the Bharata line. These genealogies are sacred and their recitation is a great act of propitiation. That recitation conferreth wealth, fame and long life. And, O sinless one, all these I have named shone in their splendour and were equal unto the great Rishis in energy.
"Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that their sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu's race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.' To him his eldest son born of Devayani then said, 'What needest thou, O king? Dost thou want to have your youth?' Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.' But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"
SECTION LXXVI
(Sambhava Parva continued)
"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who were the founders of dynasties.'
"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, said 'So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, 'So be it,' and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor's) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by that Brahman's daughter, he told her, 'I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, 'O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.' To all this Devayani replied, 'Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was a Brahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods." Kacha replied, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!' Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.'"
SECTION LXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha, having obtained his preceptor's leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, 'O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, thou shinest most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is thy father regarded and worshipped by me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my father's preceptor's son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.' To all this, Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. No Rishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead, having first worshipped him, spoke unto him as follows, 'Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.'"
SECTION LXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The dwellers in heaven became exceedingly glad in welcoming Kacha who had mastered the wonderful science. And, O bull of Bharata's race, the celestials then learnt that science from Kacha and considered their object already achieved. And assembling together, they spoke unto him of a hundred sacrifices, saying, 'The time hath come for showing prowess. Slay thy foes, O Purandara!' And thus addressed, Maghavat, then accompanied by the celestials, set out, saying, 'So be it.' But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chitraratha. Changing himself into wind, he soon mixed up the garments of those maidens which they had laid on the bank. A little while after, the maidens, getting up from the water, approached their garments that had, indeed, got mixed up with one another. And it so happened that from the intermingled heap, the garments of Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that it was not hers. And, O king, thereupon, between them, Devayani and Sarmishtha, then ensued a dispute. And Devayani said, 'O daughter of the Asura (chief), why dost thou take my attire, being, as thou art, my disciple? As thou art destitute of good behaviour, nothing good can happen to thee!' Sarmishtha, however, quickly replied, 'Thy father occupying a lower seat, always adoreth with downcast looks, like a hired chanter of praises, my father, whether he sitteth at his ease or reclineth at full length! Thou art the daughter of one that chanteth the praises of others, of one that accepteth alms. I am the daughter of one who is adored, of one who bestoweth alms instead of ever accepting them! Beggar-woman as thou art, thou art free to strike thy breast, to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of alms, thou weepest tears of anger in vain! If so minded, I can harm thee, but thou canst not. Thou desirest to quarrel. But know thou that I do not reckon thee as my equal!'
"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, 'O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, 'I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, 'O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, 'Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!' These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.'"
SECTION LXXIX
(Sambhava Parva continued)
"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.' Devayani, on hearing this speech of her father, said, 'O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"
SECTION LXXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then Kavya, the foremost of Bhrigu's line, became angry himself. And approaching Vrishaparvan where the latter was seated, began to address him without weighing his words, 'O king,' he said, 'sinful acts do not, like the Earth, bear fruit immediately! But gradually and secretly do they extirpate their doers. Such fruit visiteth either in one's own self, one's son, or one's grandson. Sins must bear their fruit. Like rich food they can never be digested. And because ye slew the Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the precepts of religion, and attentive to his duties, while residing in my abode, even for this act of slaughter--and for the mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave thee and thy relatives! Indeed, O king, for this, I can no longer stay with thee! Dost thou, O Asura chief, think that I am a raving liar? Thou makest light of thy offence without seeking to correct it!'.
"Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we shall then go into the depths of the ocean. Indeed, there is nothing else for us to do.'
"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the ocean or fly away to all directions. I care little. I am unable to bear my daughter's grief. My daughter is ever dear to me. My life dependeth on her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so do I always seek thine by my ascetic merits.'
"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of whatever is possessed by the Asura chiefs in this world-their elephants, kine and horses, and even my humble self!'
"Sukra then answered, 'If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.'
"Vaisampayana continued, 'when the great Kavya was so addressed by Vrishaparvan, he then went to Devayani and told her all. Devayani, however, quickly replied, 'O Bhargava, if thou art truly the lord of the Asura king himself and of all his wealth, then let the king himself come to me and say so in my presence.' Vrishaparvan then approached Devayani and told her, 'O Devayani of sweet smiles, whatever thou desirest I am willing to give thee, however difficult it may be to grant the same.' Devayani answered, 'I desire Sarmishtha with a thousand maids to wait on me! She must also follow me to where my father may give me away.'
"Vrishaparvan then commanded a maid-servant in attendance on him, saying, 'Go and quickly bring Sarmishtha hither. Let her also accomplish what Devayani wisheth.'
"Vaisampayana continued, 'The maid-servant then repaired to Sarmishtha and told her, 'O amiable Sarmishtha, rise and follow me. Accomplish the good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the point of leaving his disciples (the Asuras). O sinless one, thou must do what Devayani wisheth.' Sarmishtha replied, 'I shall cheerfully do what Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and Devayani must not leave the Asuras through my fault.'
"Vaisampayana continued, 'Commanded by her father, then, Sarmishtha, accompanied by a thousand maidens, soon came, in a palanquin, out of her father's excellent mansion. And approaching Devayani she said, 'With my thousand maids, I am thy waiting-maid! And I shall follow thee where thy father may give thee away.' Devayani replied, 'I am the daughter of one who chanteth the praises of thy father, and who beggeth and accepteth alms; thou, on the other hand, art the daughter of one who is adored. How canst thou be my waiting-maid?'
"Sarmishtha answered, 'One must by all means contribute to the happiness of one's afflicted relatives. Therefore shall I follow thee wherever thy father may give thee away.'
"Vaisampayana continued, 'When Sarmishtha thus promised to be Devayani's waiting-maid the latter, O king, then spoke unto her father thus, 'O best of all excellent Brahmanas, I am gratified. I shall now enter the Asura capital! I now know that thy science and power of knowledge are not futile!'
"Vaisampayana continued, 'That best of Brahmanas, of great reputation, thus addressed by his daughter, then, entered the Asura capital in the gladness of his heart. And the Danavas worshipped him with great reverence.'"
SECTION LXXXI
(Sambhava Parva continued)
Vaisampayana said, 'After some length of time, O best of monarchs, Devayani of the fairest complexion went into the same woods for purposes of pleasure. And accompanied by Sarmishtha with her thousand maids she reached the same spot and began to wander freely. And waited upon by all those companions she felt supremely happy. And sporting with light hearts, they began drinking the honey in flowers, eating various kinds of fruit and biting some. And just at that time, king Yayati, the son of Nahusha, again came there tired and thirsty, in course of his wanderings, in search of deer. And the king saw Devayani and Sarmishtha, and those other maidens also, all decked with celestial ornaments and full of voluptuous languor in consequence of the flower-honey they drank. And Devayani of sweet smiles, unrivalled for beauty and possessed of the fairest complexion amongst them all, was reclining at her ease. And she was waited upon by Sarmishtha who was gently kneading her feet.
"And Yayati seeing all this, said, 'O amiable ones, I would ask you both your names and parentage. It seems that these two thousand maids wait on you two.' 'Hearing the monarch, Devayani then answered, 'Listen to me, O best of men. Know that I am the daughter of Sukra, the spiritual guide of the Asuras. This my companion is my waiting-maid. She attendeth on me wherever I go. She is Sarmishtha, the daughter of the Asura king Vrishaparvan.'
"Yayati then asked, 'I am curious to know why is this thy companion of fair eye-brows, this maiden of the fairest complexion, the daughter of the Asura chief thy waiting-maid!' Devayani replied, 'O best of king, everything resulteth from Fate. Knowing this also to be the result of Fate, wonder not at it. Thy feature and attire are both like a king's. Thy speech also is fair and correct as that of the Vedas. Tell me thy name, whence thou art and whose son also.'
"The monarch replied, 'During my vow of Brahmacharya, the whole Vedas entered my ears. I am known as Yayati, a king's son and myself a king.' Devayani then enquired, 'O king, what hast thou come here for? Is it to gather lotuses or to angle or to hunt?' Yayati said, 'O amiable one, thirsty from the pursuit of deer, I have come hither in search of water. I am very much fatigued. I await but your commands to leave this spot.'
"Devayani answered, 'With my two thousand damsels and my waiting-maid Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my friend and lord.'
"Yayati, thereupon, replied, 'Beautiful one, I do not deserve thee. Thou art the daughter of Sukra far superior to me. Thy father cannot bestow thee even on a great king.' To this Devayani replied, 'Brahmanas had before this been united with the Kshatriyas, and Kshatriyas with Brahmanas. Thou art the son of a Rishi and thyself a Rishi. Therefore, O son of Nahusha, marry me.' Yayati, however, replied, 'O thou of the handsomest features, the four orders have, indeed, sprung from one body. But their duties and purity are not the same, the Brahmana being truly superior to all.' Devayani answered, 'This hand of mine hath never been touched before by any man save thee. Therefore, do I accept thee for my lord. How, indeed, shall any other man touch my hand which had before been touched by thyself who art a Rishi? Yayati then said, 'The wise know that a Brahmana is more to be avoided than an angry snake of virulent poison, or a blazing fire of spreading flames.' Devayani then told the monarch, 'O bull amongst men, why dost thou, indeed, say that Brahmana should be more avoided than an angry snake of virulent poison or a blazing fire of spreading flames?' The monarch answered, 'The snake killeth only one. The sharpest weapon slayeth but a single person. The Brahmana, when angry destroyeth whole cities and kingdoms! Therefore, O timid one, do I deem a Brahmana as more to be avoided than either. I cannot hence wed thee, O amiable one, unless thy father bestoweth thee on me. Devayani then said, 'Thou art, indeed, chosen by me. And, O king, it is understood that thou wilt accept me if my father bestoweth me on thee. Thou needst not fear to accept my poor self bestowed on thee. Thou dost not, indeed, ask for me.'
"Vaisampayana continued, 'After this, Devayani quickly sent a maidservant to her father. The maid represented to Sukra everything as it had happened. And as soon as he had heard all, Bhargava came and saw Yayati. And beholding Bhargava come, Yayati worshipped and adored that Brahmana, and stood with joined palms in expectation of his commands.'
"And Devayani then said, 'This O father, is the son of Nahusha. He took hold of my hand, when I was in distress. I bow to thee. Bestow me upon him. I shall not wed any other person in the world.' Sukra exclaimed, 'O thou of splendid courage, thou hast, indeed, been accepted as her lord by this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha, accept her as thy wife.'
"Yayati then said, 'I solicit the boon, O Brahmana, that by so doing, the sin of begetting a half-breed might not touch me.' Sukra, however, assured him by saying, 'I shall absolve thee from the sin. Ask thou the boon that thou desirest. Fear not to wed her. I grant thee absolution. Maintain virtuously thy wife--the slender-waisted Devayani. Transports of happiness be thine in her company. This other maiden, Vrishaparvan's daughter, Sarmishtha should ever be regarded by thee. But thou shall not summon her to thy bed.'
"Vaisampayana continued, 'Thus addressed by Sukra, Yayati then walked round the Brahmana. And the king then went through the auspicious ceremony of marriage according to the rites of the scriptures. And having received from Sukra this rich treasure of the excellent Devayani with Sarmishtha and those two thousand maidens, and duly honoured also by Sukra himself and the Asuras, the best of monarchs, then, commanded by the high-souled Bhargava, returned to his capital with a joyous heart.'"
SECTION LXXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati then, on returning to his capital which was like unto the city of Indra, entered his inner apartments and established there his bride Devayani. And the monarch, directed by Devayani, established Vrishaparvan's daughter Sarmishtha in a mansion especially erected near the artificial woods of Asokas in his gardens. And the king surrounded Vrishaparvan's daughter Sarmishtha with a thousand maids and honoured her by making every arrangement for her food and garments. But it was with Devayani that the royal son of Nahusha sported like a celestial for many years in joy and bliss. And when her season came, the fair Devayani conceived. And she brought forth as her first child a fine boy. And when a thousand years had passed away, Vrishaparvan's daughter Sarmishtha having attained to puberty saw that her season had come. She became anxious and said to herself, 'My season hath arrived. But I have not yet chosen a husband. O, what hath happened, what should I do? How am I to obtain the fruition of my wishes? Devayani hath become mother. My youth is doomed to pass away in vain. Shall I choose him also for my husband whom Devayani hath chosen? This is, indeed, my resolve: that monarch should give me a son. Will not the virtuous one grant me a private interview?'
"Vaisampayana continued, 'While Sarmishtha was thus busy with her thoughts, the king wandering listlessly came to that very wood of Asokas, and beholding Sarmishtha before him, stood there in silence. Then Sarmishtha of sweet smiles seeing the monarch before her with nobody to witness what might pass, approached him and said with joined palms, 'O son of Nahusha, no one can behold the ladies that dwell in the inner apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of thee! Thou knowest, O king, that I am both handsome and well-born. I solicit thee, O king! My season hath arrived. See that it goeth not in vain.'
"Yayati answered, 'Well do I know that honour of birth is thine, born as thou art in the proud race of the Danavas. Thou art also gifted with beauty. I do not, indeed, see even the speck of a fault in thy feature. But Usanas commanded me, while I was united with Devayani, that never should Vrishaparvan's daughter he summoned to my bed.'
"Sarmishtha then said, 'It hath been said, O king, that it is not sinful to lie on the occasion of a joke, in respect of women sought to be enjoyed, on occasions of marriage, in peril of immediate death and of the loss of one's whole fortune. Lying is excusable on these five occasions. O king, it is not true that he is fallen who speaks not the truth when asked. Both Devayani and myself have been called hither as companions to serve the same purpose. When, therefore, thou hadst said that you wouldst confine thyself to one only amongst as, that was a lie thou hadst spoken.' Yayati replied, 'A king should ever be a model in the eyes of his people. That monarch certainly meets with destruction who speaks an untruth. As for myself, I dare not speak an untruth even if the greatest loss threatens me!' Sarmishtha answered, 'O monarch, one may look upon her friend's husband as her own. One's friend's marriage is the same as one's own. Thou hast been chosen by my friend as her husband. Thou art as much my husband, therefore.' Yayati then said, 'It is, indeed my vow always to grant what one asketh. As thou askest me, tell me then what I am to do.' Sarmishtha then said, 'Absolve me, O king, from sin. Protect my virtue. Becoming a mother by thee, let me practise the highest virtue in this world. It is said, O king, that a wife, a slave, and a son can never earn wealth for themselves. What they earn always belongeth to him who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani's master and lord. Thou art, therefore, O king, my master and lord as much as Devayani's! I solicit thee! O, fulfil my wishes!'
"Vaisampayana continued, 'Thus addressed by Sarmishtha, the monarch was persuaded into the truth of all she spoke. He therefore, honoured Sarmishtha by protecting her virtue. And they passed some time together. And taking affectionate farewell of each other, they then parted, each returning to whence he or she had come.
"And it came to pass that Sarmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection of hers with that best of monarchs. And, O king, that lotus-eyed lady then in due course of time brought forth a son of the splendour of a celestial child and of eyes like-lotus-petals.'"
SECTION LXXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'When Devayani of sweet smiles heard of the birth of this child, she became jealous, and O Bharata, Sarmishtha became an object of her unpleasant reflections. And Devayani, repairing to her, addressed her thus, 'O thou of fair eye-brows, what sin is this thou hast committed by yielding to the influence of lust?' Sarmishtha replied, 'A certain Rishi of virtuous soul and fully conversant with the Vedas came to me. Capable of granting boons he was solicited by me to grant my wishes that were based on considerations of virtue. O thou of sweet smiles, I would not seek the sinful fulfilment of my desires. I tell thee truly that this child of mine is by that Rishi!' Devayani answered, 'It is all right if that be the case, O timid one! But if the lineage, name, and family of that Brahmana be known to thee, I should like to hear them.' Sarmishtha replied, 'O thou of sweet smiles, in asceticism and energy, that Rishi is resplendent like the Sun himself. Beholding him, I had not, any need to make these enquiries--' Devayani then said, 'If this is true, if indeed, thou hast obtained thy child from such a superior Brahmana, then, O Sarmishtha, I have no cause of anger.'
"Vaisampayana continued, 'Having thus talked and laughed with each other, they separated, Devayani returning to the palace with the knowledge imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani two sons called Yadu and Turvasu, who were like Indra and Vishnu. And Sarmishtha, the daughter of Vrishaparvan, became through the royal sage the mother of three sons in all, named Drahyu, Anu, and Puru.
"And, O king, it so came to pass that one day Devayani of sweet smiles, accompanied by Yayati, went into a solitary part of the woods, (in the king's extensive park). And there she saw three children of celestial beauty playing with perfect trustfulness. And Devayani asked in surprise, 'Whose children are they, O king, who are so handsome and so like unto the children of the celestials? In splendour and beauty they are like thee, I should think.'
"Vaisampayana continued, 'And Devayani without waiting for a reply from the king, asked the children themselves, 'Ye children, what is your lineage? Who is your father? Answer me truly. I desire to know all.' Those children then pointed at the king (with their forefingers) and spoke of Sarmishtha as their mother.
"And having so said, the children approached the king to clasp his knees. But the king dared not caress them in the presence of Devayani. The boys then left the place, and made towards their mother, weeping in grief. And the king, at this conduct of the boys, became very much abashed. But Devayani, marking the affection of the children for the king learnt the secret and addressing Sarmishtha, said, 'How hast thou dared to do me an injury, being, as thou art, dependent on me? Dost thou not fear to have recourse once more to that Asura custom of thine?'
"Sarmishtha said, 'O thou of sweet smiles, all that I told thee of a Rishi is perfectly true. I have acted rightly and according to the precepts of virtue, and therefore, do I not fear thee. When thou hadst chosen the king for thy husband, I, too, chose him as mine. O beautiful one, a friend's husband is, according to usage, one's own husband as well. Thou art the daughter of a Brahmana and, therefore, deservest my worship and regard. But dost thou not know that this royal sage is held by me in greater esteem still?'
"Vaisampayana said, 'Devayani then, hearing those words of hers, exclaimed, O king, thus, 'Thou hast wronged me, O monarch! I shall not live here any longer.' And saying this, she quickly rose, with tearful eyes, to go to her father. And the king was grieved to see her thus, and alarmed greatly, followed in her foot-steps, endeavouring to appease her wrath. But Devayani, with eyes red with anger, would not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Usanas, the son of Kavi. And beholding her father, she stood before him, after due salutations. And Yayati also, immediately after, saluted and worshipped Bhargava.'
"And Devayani said, 'O father, virtue hath been vanquished by vice. The low have risen, and the high have fallen. I have been offended again by Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten upon her by this king Yayati. But, O father, being luckless I have got only two sons! O son of Bhrigu, this king is renowned for his knowledge of the precepts of religion. But, O Kavya, I tell thee that he hath deviated from the path of rectitude.'
"Sukra, hearing all this, said, 'O monarch, since thou hast made vice thy beloved pursuit, though fully acquainted with the precepts of religion, invincible decrepitude shall paralyse thee!' Yayati answered, 'Adorable one, I was solicited by the daughter of the Danava king to fructify her season. I did it from a sense of virtue and not from other motives. That male person, who being solicited by a woman in her season doth not grant her wishes, is called, O Brahmana, by those conversant with the Vedas, a slayer of the embryo. He who, solicited in secret by a woman full of desire and in season, goeth not in unto her, loseth virtue and is called by the learned a killer of the embryo, O son of Bhrigu, for these reasons, and anxious to avoid sin, I went into Sarmishtha.' Sukra then replied, 'Thou art dependent on me. Thou shouldst have awaited my command. Having acted falsely in the matter of thy duty, O son of Nahusha, thou hast been guilty of the sin of theft.'
"Vaisampayana continued, 'Yayati, the son of Nahusha, thus cursed by the angry Usanas, was then divested of his youth and immediately overcome by decrepitude. And Yayati said, 'O son of Bhrigu, I have not yet been satiated with youth or with Devayani. Therefore, O Brahmana, be graceful unto me so that decrepitude might not touch me.' Sukra then answered, 'I never speak an untruth. Even now, O king, art thou attacked by decrepitude. But if thou likest, thou art competent to transfer this thy decrepitude to another.' Yayati said, 'O Brahmana, let it be commanded by thee that that son of mine who giveth me his youth shall enjoy my kingdom, and shall achieve both virtue and fame.' Sukra replied, 'O son of Nahusha, thinking of me thou mayst transfer this thy decrepitude to whomsoever thou likest. That son who shall give thee his youth shall become thy successor to the throne. He shall also have long life, wide fame, and numerous progeny!'"
SECTION LXXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati, then, overcome with decrepitude, returned to his capital and summoning his eldest son Yadu who was also the most accomplished, addressed him thus, 'Dear child, from the curse of Kavya called also Usanas, decrepitude and wrinkles and whiteness of hair have come over me. But I have not been gratified yet with the enjoyment of youth. Do thou, O Yadu, take this my weakness along with my decrepitude. I shall enjoy with thy youth. And when a full thousand years will have elapsed, returning to thee thy youth, I shall take back my weakness with this decrepitude!'
"Yadu replied, 'There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take thy decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness and relaxation of the nerves, wrinkles all over the body, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions--these are the consequences of decrepitude. Therefore, O king, I desire not to take it. O king, thou hast many sons some of whom are dearer to thee. Thou art acquainted with the precepts of virtue. Ask some other son of thine to take thy decrepitude.
"Yayati replied, 'Thou art sprung from my heart, O son, but thou givest me not thy youth. Therefore, thy children shall never be kings.' And he continued, addressing another son of his, 'O Turvasu, take thou this weakness of mine along with my decrepitude. With thy youth, O son, I like to enjoy the pleasure of life. After the lapse of a full thousand years I shall give back to thee thy youth, and take back from thee my weakness and decrepitude.'
"Turvasu replied, 'I do not like decrepitude, O father, it takes away all appetites and enjoyments, strength and beauty of person, intellect, and even life.' Yayati said to him, 'Thou art sprung from my heart, O son! But thou givest me not thy youth! Therefore, O Turvasu, thy race shall be extinct. Wretch, thou shall be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children upon women of blue blood, who live on meat, who are mean, who hesitate not to appropriate the wives of their superiors, whose practices are those of birds and beasts, who are sinful, and non-Aryan.'
"Vaisampayana said, 'Yayati, having thus cursed his son Turvasu, then, addressed Sarmishtha's son Drahyu thus, 'O Drahyu, take thou for a thousand years my decrepitude destructive of complexion and personal beauty and give me thy youth. When a thousand years have passed away, I shall return thee thy youth and take back my own weakness, and decrepitude.' To this Drahyu replied, 'O king, one that is decrepit can never enjoy elephants and cars and horses and women. Even his voice becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.' Yayati said to him, 'Thou art sprung from my heart, O son! But thou refusest to give me thy youth. Therefore, thy most cherished desires shall never be fulfilled. Thou shalt be king only in name, of that region where there are no roads for (the passage of) horses and cars and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.' Yayati next addressed Anu and said, 'O Anu, take my weakness and decrepitude. I shall with thy youth enjoy the pleasures of life for a thousand years.' To this Anu replied, 'Those that are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I do not like to take thy decrepitude.' Yayati said to him, 'Thou art sprung from my heart, thou givest not thy youth. Thou findest so many faults in decrepitude. Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny also as soon as they attain to youth, shall die. And thou shalt also not be able to perform sacrifices before fire.'
"Yayati at last turned to his youngest child, Puru, and addressing him said, 'Thou art, O Puru, my youngest son! But thou shall be the first of all! Decrepitude, wrinkles, and whiteness of hair have come over me in consequence of the curse of Kavya called also Usanas. I have not yet however, been satiated with my youth. O Puru, take thou this my weakness and decrepitude! With thy youth I shall enjoy for some years the pleasures of life. And when a thousand years have passed away, I shall give back to thee thy youth and take back my own decrepitude.'
"Vaisampayana said, 'Thus addressed by the king, Puru answered with humility, 'I shall do, O monarch, as thou bidest me. I shall take, O king, thy weakness and decrepitude. Take thou my youth and enjoy as thou listest the pleasures of life. Covered with thy decrepitude and becoming old, I shall, as thou commandest, continue to live, giving thee my youth.' Yayati then said, 'O Puru, I have been gratified with thee. And being gratified, I tell thee that the people in thy kingdom shall have all their desires fulfilled.'
"And having said this, the great ascetic Yayati, then thinking of Kavya, transferred his decrepitude unto the body of the high-souled Puru.'"
SECTION LXXXV
(Sambhava Parva continued)
"Vaisampayana said, 'The excellent monarch Yayati, the son of Nahusha, having received Puru's youth, became exceedingly gratified. And with it he once more began to indulge in his favourite pursuits to the full extent of his desires and to the limit of his powers, according to seasons, so as to derive the greatest pleasure therefrom. And, O king, in nothing that he did, he acted against the precepts of his religion as behoved him well. He gratified the gods by his sacrifices; the pitris, by Sraddhas; the poor, by his charities; all excellent Brahmanas, by fulfilling their desires; all persons entitled to the rites of hospitality, with food and drink; the Vaisyas, by protection; and the Sudras, by kindness. And the king repressed all criminals by proper punishments. And Yayati, gratifying all sections of his subjects, protected them virtuously like another Indra. And the monarch possessed of the prowess of a lion, with youth and every object of enjoyment under control, enjoyed unlimited happiness without transgressing the precepts of religion. And the king became very happy in thus being able to enjoy all the excellent objects of his desires. And he was only sorry when he thought that those thousand years would come to an end. And having obtained youth for a thousand years, the king acquainted with the mysteries of time, and watching proper Kalas and Kashthas sported with (the celestial damsel) Viswachi, sometimes in the beautiful garden of Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the summit of the mountain Meru on the north. And when the virtuous monarch saw that the thousand years were full, he summoned his son, Puru, and addressed him thus, 'O oppressor of foes, with thy youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers. Our desires, however, are never gratified by indulgence. On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on Earth--all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongeth to them that have cast off their thirst for worldly objects--a thirst which is difficult to be thrown off by the wicked and the sinful, which faileth not with the failing life, and which is truly the fatal disease of man. My heart hath for a full thousand years been fixed upon the objects of desires. My thirst for these, however, increaseth day by day without abating. Therefore, I shall cast it off, and fixing my mind on Brahma I shall pass the rest of my days with the innocent deer in the forest peacefully and with no heart for any worldly objects. And O Puru, I have been exceedingly gratified with thee! Prosperity be thine! Receive back this thy youth! Receive thou also my kingdom. Thou art, indeed, that son of mine who has done me the greatest services.'
"Vaisampayana continued, 'Then Yayati, the son of Nahusha, received back his decrepitude. And his son Puru received back his own youth. And Yayati was desirous of installing Puru, his youngest son, on the throne. But the four orders, with the Brahmanas at their head, then addressed the monarch thus, 'O king, how shall thou bestow thy kingdom on Puru, passing over thy eldest son Yadu born of Devayani, and, therefore, the grandson of the great Sukra? Indeed, Yadu is thy eldest son; after him hath been born Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and then Puru. How doth the youngest deserve the throne, passing all his elder brothers over? This we represent to thee! O, conform to virtuous practice.'
"Yayati then said, 'Ye four orders with Brahmanas at their head, hear my words as to why my kingdom should not be given to my eldest son. My commands have been disobeyed by my eldest son, Yadu. The wise say that he is no son who disobeyeth his father. That son, however, who doth the bidding of his parents, who seeketh their good, who is agreeable to them, is indeed, the best of sons. I have been disregarded by Yadu and by Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By Puru alone hath my word been obeyed. By him have I been much regarded. Therefore, the youngest shall be my heir. He took my decrepitude. Indeed, Puru is my friend. He did what was so agreeable to me. It hath also been commanded by Sukra himself, the son of Kavi, that, that son of mine who should obey me will become king after me and bring the whole Earth under his sway. I, therefore, beseech thee, let Puru be installed on the throne.'
"The people then said, 'True it is, O king, that, that son who is accomplished and who seeketh the good of his parents, deserveth prosperity even if he be the youngest. Therefore, doth Puru, who hath done the good, deserve the crown. And as Sukra himself hath commanded it, we have nothing to say to it.'
"Vaisampayana continued., 'The son of Nahusha, thus addressed by the contented people, then installed his son, Puru, on the throne. And having bestowed his kingdom on Puru, the monarch performed the initiatory ceremonies for retiring into the woods. And soon after he left his capital, followed by Brahmanas and ascetics.
"The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. And the sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas, amongst whom, O monarch, thou art born, in order to rule for a thousand years with thy passions under complete control.'"
SECTION LXXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'King Yayati, the son of Nahusha, having thus installed his dear son on the throne, became exceedingly happy, and entered into the woods to lead the life of a hermit. And having lived for some time into forest in the company of Brahmanas, observing many rigid vows, eating fruits and roots, patiently bearing privations of all sorts, the monarch at last ascended to heaven. And having ascended to heaven he lived there in bliss. But soon, however, he was hurled down by Indra. And it hath been heard by me, O king, that, though hurled from heaven, Yayati, without reaching the surface of the Earth, stayed in the firmament. I have heard that some time after he again entered the region of the celestials in company with Vasuman, Ashtaka, Pratarddana, and Sivi.'
"Janamejaya said, 'I desire to hear from thee in detail why Yayati, having first obtained admission into heaven, was hurled therefrom, and why also he gained re-admittance. Let all this, O Brahmana, be narrated by thee in the presence of these regenerate sages. Yayati, lord of Earth, was, indeed, like the chief of the celestials. The progenitor of the extensive race of the Kurus, he was of the splendour of the Sun. I desire to hear in full the story of his life both in heaven and on Earth, as he was illustrious, and of world-wide celebrity and of wonderful achievements.'
"Vaisampayana said, 'Indeed, I shall recite to thee the excellent story of Yayati's adventures on Earth and in heaven. That story is sacred and destroyeth the sins of those that hear it.
"King Yayati, the son of Nahusha, having installed his youngest son, Puru, on the throne after casting his sons with Yadu for their eldest amongst the Mlechchhas, entered the forest to lead the life of a hermit. And the king eating fruits and roots lived for some time in the forest. Having his mind and passions under complete control, the king gratified by sacrifices the Pitris and the gods. And he poured libations of clarified butter upon the fire according to the rites prescribed for those leading the Vanaprastha mode of life. And the illustrious one entertained guests and strangers with the fruit of the forest and clarified butter, while he himself supported life by gleaning scattered corn seeds. And the king; led this sort of life for a full thousand years. And observing the vow of silence and with mind under complete control he passed one full year, living upon air alone and without sleep. And he passed another year practising the severest austerities in the midst of four fires around and the Sun overhead. And, living upon air alone, he stood erect upon one leg for six months. And the king of sacred deeds ascended to heaven, covering heaven as well as the Earth (with the fame of his achievements).'"
SECTION LXXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'While that king of kings dwelt in heaven--the home of the celestials, he was reverenced by the gods, the Sadhyas, the Maruts, and the Vasus. Of sacred deeds, and mind under complete control, the monarch used to repair now and then from the abode of the celestials unto the region of Brahman. And it hath been heard by me that he dwelt for a long time in heaven.
"One day that best of kings, Yayati, went to Indra and there in course of conversation the lord of Earth was asked by Indra as follows:
'What didst thou say, O king, when thy son Puru took thy decrepitude on Earth and when thou gavest him thy kingdom?'
"Yayati answered, 'I told him that the whole country between the rivers Ganga and Yamuna was his. That is, indeed, the central region of the Earth, while the out-lying regions are to be the dominions of thy brothers. I also told him that those without anger were ever superior to those under its sway, those disposed to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned. If wronged, thou shouldst not wrong in return. One's wrath, if disregarded, burneth one's own self; but he that regardeth it not taketh away all the virtues of him that exhibiteh it. Never shouldst thou pain others by cruel speeches. Never subdue thy foes by despicable means; and never utter such scorching and sinful words as may torture others. He that pricketh as if with thorns men by means of hard and cruel words, thou must know, ever carrieth in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. Thou shouldst ever keep the virtuous before thee as thy models; thou shouldst ever with retrospective eye compare thy acts with those of the virtuous; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon which thou art to act thyself. The man hurt by the arrows of cruel speech hurled from one's lips, weepeth day and night. Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which thou canst worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all. Therefore, shouldst thou always utter words that soothe, and not those that scorch. And thou shouldst regard those that deserve, thy regards, and shouldst always give but never beg!"'
SECTION LXXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Alter this Indra again asked Yayati, 'Thou didst retire into the woods, O king, after accomplishing all thy duties. O Yayati, son of Nahusha, I would ask thee to whom thou art equal in ascetic austerities.' Yayati answered, 'O Vasava, I do not, in the matter of ascetic austerities, behold my equal among men, the celestials, the Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because thou disregardest those that are thy superiors, thy equals, and even thy inferiors, without, in fact, knowing their real merits, thy virtues have suffered diminution and thou must fall from heaven.' Yayati then said, 'O Sakra, if, indeed, my virtues have really sustained diminution and I must on that account fall down from heaven, I desire, O chief of the celestials, that I may at least fall among the virtuous and the honest.' Indra replied, 'O king, thou shall fall among those that are virtuous and wise, and thou shall acquire also much renown. And after this experience of thine, O Yayati, never again disregard those that are thy superiors or even thy equals.'
"Vaisampayana continued, 'Upon this, Yayati fell from the region of the celestials. And as he was falling, he was beheld by that foremost of royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka beholding him, enquired, 'Who art thou, O youth of a beauty equal to that of Indra, in splendour blazing as the fire, thus falling from on high? Art thou that foremost of sky-ranging bodies--the sun--emerging from, dark masses of clouds? Beholding thee falling from the solar course, possessed of immeasurable energy and the splendour of fire or the sun, every one is curious as to what it is that is so falling, and is, besides, deprived of consciousness! Beholding thee in the path of the celestials, possessed of energy like that of Sakra, or Surya, or Vishnu, we have approached thee to ascertain the truth. If thou hast first asked us who we were, we would never have been guilty of the incivility of asking thee first. We now ask thee who thou art and why thou approachest hither. Let thy fears be dispelled; let thy woes and afflictions cease. Thou art now in the presence of the virtuous and the wise. Even Sakra himself--the slayer of Vala--cannot here do thee any injury. O thou of the prowess of the chief of the celestials, the wise and the virtuous are the support of their brethren in grief. Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat. The Earth alone hath power to infuse life into the seed. The sun alone hath power to illuminate everything. So the guest alone hath power to command the virtuous and the wise.'"
SECTION LXXXIX
(Sambhava Parva continued)
"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru. Cast off from the region of the celestials and of Siddhas and Rishis for having disregarded every creature, I am falling down, my righteousness having sustained diminution. In years I am older than you; therefore, I have not saluted you first. Indeed, the Brahmanas always reverence him who is older in years or superior in learning or in ascetic merit.'
"Ashtaka then replied, 'Thou sayest, O monarch, that he who is older in years is worthy of regard. But it is said that he is truly worthy of worship who is superior in learning and ascetic merit.'
"Yayati replied to this, 'It is said that sin destroyeth the merits of four virtuous acts. Vanity containeth the element of that which leadeth to hell. The virtuous never follow in the footsteps of the vicious. They act in such a way that their religious merit always increaseth. I myself had great religious merit, but all that, however, is gone. I will scarcely be able to regain it even by my best exertions. Beholding my fate, he that is bent upon (achieving) his own good, will certainly suppress vanity. He who having acquired great wealth performeth meritorious sacrifices, who having acquired all kinds of learning remaineth humble, and who having studied the entire Vedas devoteth himself to asceticism with a heart withdrawn from all mundane enjoyments, goeth to heaven. None should exult in having acquired great wealth. None should be vain of having studied the entire Vedas. In the world men are of different dispositions. Destiny is supreme. Both power and exertion are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither exult nor grieve. When creatures know that their weal and woe are dependent on Destiny and not on their own exertion or power, they should neither grieve nor exult, remembering that Destiny is all powerful. The wise should ever live contented, neither grieving at woe nor exulting at weal. When Destiny is supreme, both grief and exultation are unbecoming. O Ashtaka, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all hath ordained. Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood--in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both transient. Therefore, O Ashtaka, why should I grieve? We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery.'
"Possessed of every virtue, king Yayati who was the maternal grandfather of Ashtaka, while staying in the welkin, at the conclusion of his speech, was again questioned by Ashtaka. The latter said, 'O king of kings, tell me, in detail, of all those regions that thou hast visited and enjoyed, as well as the period for which thou hast enjoyed each. Thou speakest of the precepts of religion even like the clever masters acquainted with the acts and sayings of great beings!' Yayati replied, 'I was a great king on Earth, owning the whole world for my dominion. Leaving it, I acquired by dint of religious merit many high regions. There I dwelt for a full thousand years, and then I attained to a very high region the abode of Indra, of extraordinary beauty having a thousand gates, and extending over a hundred yojanas all round. There too, I dwelt a full thousand years and then attained to a higher region still. That is the region of perfect beatitude, where decay never exists, the region, viz., that of the Creator and the Lord of Earth, so difficult of attainment. There also I dwelt for a full thousand years, and then attained to another very high region viz., that of the god of gods (Vishnu) where, too, I had lived in happiness. Indeed, I dwelt in various regions, adored by all the celestials, and possessed of prowess and splendour equal unto those of the celestials themselves. Capable of assuming any form at will, I lived for a million years in the gardens of Nandana sporting with the Apsaras and beholding numberless beautiful trees clad in flowery vesture and sending forth delicious perfume all round. And after many, many years had elapsed, while still residing there in enjoyment of perfect beatitude, the celestial messenger of grim visage, one day, in a loud and deep voice, thrice shouted to me--Ruined! Ruined! Ruined!--O lion among kings, this much do I remember. I was then fallen from Nandana, my religious merits gone! I heard in the skies, O king, the voices of the celestials exclaiming in grief,--Alas! What a misfortune! Yayati, with his religious merits destroyed, though virtuous and of sacred deeds, is falling!--And as I was falling, I asked them loudly, 'Where, ye celestials, are those wise ones amongst whom I am to fall?' They pointed out to me this sacred sacrificial region belonging to you. Beholding the curls of smoke blackening the atmosphere and smelling the perfume of clarified butter poured incessantly upon fire, and guided thereby, I am approaching this region of yours, glad at heart that I come amongst you.'"
SECTION XC
(Sambhava Parva continued)
"Ashtaka said, 'Capable of assuming any form at will, thou hast lived for a million years in the gardens of Nandana. For what cause, O foremost of those that flourished in the Krita age, hast thou been compelled to leave that region and come hither?' Yayati answered, 'As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears so, in the other world, the celestials with Indra as their chief, forsake him who hath lost his righteousness.' Ashtaka said, 'I am extremely anxious to know how in the other world men can lose virtue. Tell me also, O king, what regions are attainable by what courses of action. Thou art acquainted, I know, with the acts and sayings of great beings."
"Yayati answered, 'O pious one, they that speak of their own merits are doomed to suffer the hell called Bhauma. Though really emaciated and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, O king, this highly censurable and wicked vice should be repressed. I have now, O king, told thee all. Tell me what more I shall say.'
"Ashtaka said, 'When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where doth man then reside? How doth he also come back to life? I have never heard of any hell called Bhauma on Earth!'
"Yayati answered, 'After the dissolution of the body, man, according to his acts, re-entereth the womb of his mother and stayeth there in an indistinct form, and soon after assuming a distinct and visible shape reappeareth in the world and walketh on its surface. This is that Earth-hell (Bhauma) where he falleth, for he beholdeth not the termination of his existence and acteth not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. And as they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.'
"Ashtaka asked, 'For what sin are beings, when they fall from heaven, attacked by these fierce and sharp-toothed Rakshasas? Why are they not reduced to annihilation? How do they again enter the womb, furnished with senses?'
"Yayati answered, 'After falling from heaven, the being becometh a subtile substance living in water. This water becometh the semen whence is the seed of vitality. Thence entering the mother's womb in the womanly season, it developeth into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumeth the quadrupedal or bipedal form. This is the case with all creatures that you see.'
"Ashtaka said, 'O tell me, I ask thee because I have my doubts. Doth a being that hath received a human form enter the womb in its own shape or in some other? How doth it also acquire its distinct and visible shape, eyes and ears and consciousness as well? Questioned by me, O, explain it all! Thou art, O father, one acquainted with the acts and sayings of great beings.' Yayati answered, 'According to the merits of one's acts, the being that in a subtile form co-inheres in the seed that is dropped into the womb is attracted by the atmospheric force for purposes of re-birth. It then developeth there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becometh conscious of its existence as man, and with his ears becometh sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that the gross and visible body developeth from the subtile essence.'
"Ashtaka asked, 'After death, the body is burnt, or otherwise destroyed. Reduced to nothing upon such dissolution, by what principle is one revived?' Yayati said, 'O lion among kings, the person that dies assumes a subtil form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, O thou of great and pure soul! I have told thee how beings are born, after development of embryonic forms, as four-footed, six-footed creatures and others with more feet. What more wilt thou ask me?'
"Ashtaka said, 'How, O father, do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or by knowledge? How also can one gradually attain to felicitous regions? Asked by me, O answer it in full.'
"Yayati answered, 'The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures. The wise also say that a person loseth all these in consequence of vanity. That man who having acquired knowledge regardeth himself as learned, and with his learning destroyed the reputation of others, never attaineth to regions of indestructible felicity. That knowledge also doth not make its possessor competent to attain to Brahma. Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear. The wise should never exult at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the virtuous. I have given away so much--I have performed so many sacrifices,--I have studied so much,--I have observed these vows,--such vanity is the root of fear. Therefore, thou must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable Brahma alone that ever showereth blessings on persons virtuous like thee, enjoy perfect peace here and hereafter.'"
SECTION XCI
(Sambhava Parva continued)
"Ashtaka said, 'Those cognisant of the Vedas differ in opinion as to how the followers of each of the four modes of life, viz., Grihasthas, Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in order to acquire religious merit."
"Yayati answered, 'These are what a Brahmacharin must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to do so; he must attend to the service of his preceptor without waiting for the latter's command; he must rise from his bed before his preceptor riseth, and go to bed after his preceptor hath gone to bed. He must be humble, must have his passions under complete control, must be patient, vigilant, and devoted to studies. It is then only that he can achieve success. It hath been said in the oldest Upanishad that a grihastha, acquiring wealth by honest means, should perform sacrifices; he should always give something in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni, without search for woods, depending on his own vigour, should abstain from all vicious acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete control, who is unconnected with worldly concerns, who sleepeth not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travelleth over a large extent of the country. A learned man should adopt the Vanaprastha mode of life after performance of the necessary rites, when he hath been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprastha mode of life, he maketh his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence.'
"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow of the silence)?'
"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the woods, hath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.'
"Ashtaka enquired what is meant by Muni.' Yayati replied, 'A Muni withdrawing himself from all worldly objects liveth in the woods. And though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth or learning. Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.
"The person again, who, with passions under complete control, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst thou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who stands in the splendour of ascetic attributes, who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion? Emaciated by austerities and reduced in flesh, marrow and blood, such a one conquereth not only this but the highest world. And when the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaveth the world and enjoyeth communion with Brahma. When the Muni taketh food like wine and other animals, i. e., without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother's lap), then like the all-pervading spirit he becometh identified with the whole universe and attaineth to salvation.'"
SECTION XCII
(Sambhava Parva continued)
"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attaineth to communion with Brahma, the ascetic or the man of knowledge?'
"Yayati answered, 'The wise, with the help of the Vedas and of Knowledge, having ascertained the visible universe to be illusory, instantly realises the Supreme Spirit as the sole existent independent essence. While they that devote themselves to Yoga meditation take time to acquire the same knowledge, for it is by practice alone that these latter divest themselves of the consciousness of quality. Hence the wise attain to salvation first. Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led astray by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devoteth himself regretfully to the pursuit of success. But the man of knowledge ever beholdeth the indestructible unity, and, is, therefore, though steeped in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to impede his salvation. He, however, who faileth to attain to knowledge, should yet devote himself to piety as dependent on action (sacrifices &c.). But he that devoteth himself to such piety, moved thereto by desire of salvation, can never achieve success. His sacrifices bear no fruit and partake of the nature of cruelty. Piety which is dependent on action that proceedeth not from the desire of fruit, is, in case of such men Yoga itself.'
"Ashtaka said, 'O king, thou lookest like a young man; thou art handsome and decked with a celestial garland. Thy splendour is great! Whence dost thou come and where dost thou go? Whose messenger art thou? Art thou going down into the Earth?'
"Yayati said, 'Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell. Indeed, I shall go there after I have finished my discourse with you. Even now the regents of the points of the universe command me to hasten thither. And, O king, I have obtained it as a boon from Indra that though fall I must upon the earth, yet I should fall amidst the wise and the virtuous. Ye are all wise and virtuous that are assembled here.'
"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O king, are there any regions for myself to enjoy in heaven or in the firmament? If there be, then, thou shalt not fall, though falling.'
"Yayati answered, 'O king, there are as many regions for thee to enjoy in heaven even as the number of kine and horses on Earth with the animals in the wilderness and on the hills.'
"Ashtaka said, 'If there are worlds for me to enjoy, as fruits of my religious merits, in heaven, O king, I give them all unto thee. Therefore, though falling, thou shalt not fall. O, take thou soon all those, wherever they be, in heaven or in the firmament. Let thy sorrow cease.'
"Yayati answered, 'O best of kings, a Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. And, O monarch, I myself have given away to Brahmanas as one should. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in infamy by accepting gifts. While on earth, I ever desired to perform virtuous acts. Having never done so before, how shall I now accept a gift?'
"Pratardana who was amongst them asked, 'O thou of the handsomest form, I am Pratardana by name. I ask thee if there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament? Answer me, thou art acquainted with everything.'
"Yayati said, 'O king, numberless worlds, full of felicity, effulgent like the solar disc, and where woe can never dwell, await thee. If thou dwellest in each but for seven days, they would not yet be exhausted.'
"Pratardana said, 'These then I give unto thee. Therefore, though falling, thou must not fall. Let the worlds that are mine be thine, whether they be in the firmament or heaven. O, soon take them. Let thy woes cease.'
"Yayati answered, 'O monarch, no king of equal energy should ever desire to receive as gift the religious merits of another king acquired by Yoga austerities. And no king who is afflicted with calamity through the fates should, if wise, act in a censurable way. A king keeping his eye fixed for ever on virtue should walk along the path of virtue like myself and, knowing what his duties are, should not act so meanly as thou directest. When others desirous of acquiring religious merits do not accept gifts, how can I do what they themselves do not? On the conclusion of this speech, that best of kings, Yayati, was then addressed by Vasumat in the following words.'"
SECTION XCIII
(Sambhava Parva continued)
"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O king, whether there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament. Thou art, O high-souled one, acquainted with all holy regions.'
"Yayati answered, 'There are as many regions for thee to enjoy in heaven as the number of places in the firmament, the Earth and the ten points of the universe illumined by the Sun.'
"Vasumat then said, 'I give them to thee. Let those regions that are for me be thine. Therefore, though falling, thou shall not fall. If to accept them as gift be improper for thee, then, O monarch, buy them for a straw?'
"Yayati answered, 'I do not remember having ever bought and sold anything unfairly. This has never been done by other kings. How shall I therefore do it?'
"Vasumat said, 'If buying them, O king, be regarded by thee as improper, then take them as gilt from me. For myself I answer that I will never go to those regions that are for me. Let them, therefore, be thine.'
"Sivi then addressed the king thus, I am, O king, Sivi by name, the son of Usinara. O father, are there in the firmament or in heaven any worlds for me to enjoy? Thou knowest every region that one may enjoy as the fruit of his religious merit.'
"Yayati said, 'Thou hast never, by speech or in mind, disregarded the honest and the virtuous that applied to thee. There are infinite worlds for thee to enjoy in heaven, all blazing like lightning.' Sivi then said, 'If thou regardest their purchase as improper, I give them to thee. Take them all, O king! I shall never take them, viz., those regions where the wise never feel the least disquiet.'
Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself, possessed of the prowess of Indra, infinite worlds. But I do not desire to enjoy regions given to me by others. Therefore, I accept not thy gift.'
"Ashtaka then said, 'O king, each of us has expressed his desire to give thee worlds that each of us has acquired by his religious merits. Thou acceptest not them. But leaving them for thee, we shall descend into the Earth-hell.'
"Yayati answered, 'Ye all are truth-loving and wise. Give me that which I deserve. I shall not be able to do what I have never done before.'
"Ashtaka then said, 'Whose are those five golden cars that we see? Do men that repair to these regions of everlasting bliss ride in them?'
"Yayati answered, 'Those five golden cars displayed in glory, and blazing as fire, would indeed, carry you to regions of bliss.'
"Ashtaka said, 'O king, ride on those cars thyself and repair to heaven. We can wait. We follow thee in time.'
"Yayati said, 'We can now all go together. Indeed, all of us have conquered heaven. Behold, the glorious path to heaven becomes visible."
"Vaisampayana continued, 'Then all those excellent monarchs riding in those cars set out for heaven for gaining admittance into it, illuminating the whole firmament by the glory of their virtues.'
"Then Ashtaka, breaking the silence asked, 'I had always thought that Indra was my especial friend, and that I, of all others, should first obtain admittance into heaven. But how is it that Usinara's son, Sivi hath already left us behind?'
"Yayati answered, 'This Usinara's son had given all he possessed for attaining to the region of Brahman. Therefore, is he the foremost among us. Besides, Sivi's liberality, asceticism, truth, virtue, modesty, forgiveness, amiability, desire of performing good acts, have been so great that none can measure them!'
"Vaisampayana continued, 'After this, Ashtaka, impelled by curiosity, again asked his maternal grandfather resembling Indra himself, saying, 'O king, I ask thee, tell me truly, whence thou art, who thou art, and whose son? Is there any other Brahmana or Kshatriya who hath done what thou didst on earth?' Yayati answered, 'I tell thee truly, I am Yayati, the son of Nahusha and the father of Puru. I was lord of all the Earth. Ye are my relatives; I tell thee truly, I am the maternal grandfather of you all. Having conquered the whole earth, I gave clothes to Brahmanas and also a hundred handsome horses fit for sacrificial offering. For such acts of virtue, the gods became propitious to those that perform them. I also gave to Brahmanas this whole earth with her horses and elephants and kine and gold all kinds of wealth, along with a hundred Arbudas of excellent milch cows. Both the earth and the firmament exist owing to my truth and virtue; fire yet burneth in the world of men owing to my truth and virtue. Never hath a word spoken by me been untrue. It is for this that the wise adore Truth. O Ashtaka, all I have told thee, Pratardana, and Vasumat, is Truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blessed are adorable only because of Truth that characteriseth them all. He that will without malice duly read unto good Brahmanas his account of our ascension to heaven shall himself attain to the same worlds with us.'
"Vaisampayana continued, 'It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven, leaving the earth and covering the three worlds with the fame of his deeds.'"
SECTION XCIV
(Sambhava Parva continued)
"Janamejaya said, 'O adorable one, I desire to hear the histories of those kings who were descended from Puru. O tell me of each as he was possessed of prowess and achievements. I have, indeed, heard that in Puru's line there was not a single one who was wanting in good behaviour and prowess, or who was without sons. O thou of ascetic wealth, I desire to hear the histories in detail of those famous monarchs endued with learning and all accomplishments.'
"Vaisampayana said, 'Asked by thee, I shall tell thee all about the heroic-kings in Puru's line, all equal unto Indra in prowess, possessing great affluence and commanding the respect of all for their accomplishments.
"Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa, all of whom were mighty car-warriors. Amongst them, Pravira was the perpetuator of the dynasty. Pravira had by his wife Suraseni a son named Manasyu. And the latter of eyes like lotus-petals had his sway over the whole Earth bounded by the four seas. And Manasyu had for his wife Sauviri. And he begat upon her three sons called Sakta, Sahana, and Vagmi. And they were heroes in battle and mighty car-warriors. The intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten sons who were all great bowmen. And they all grew up into heroes, performing numerous sacrifices in honour of the gods. And they all had sons, were learned in all branches of knowledge and ever devoted to virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess; Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu, and Sannateyu the tenth of the prowess of the celestials. Amongst them all, Richeyu became the sole monarch of the whole earth and was known by the name of Anadhrishti. And in prowess he was like unto Vasava amongst the celestials. And Anadhristi had a son of the name of Matinara who became a famous and virtuous king and performed the Rajasuya and the horse-sacrifice. And Matinara had four sons of immeasurable prowess, viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst them, Tansu of great prowess became the perpetrator of Puru's line). And he subjugated the whole earth and acquired great fame and splendour. And Tansu begat a son of great prowess named Ilina. And he became the foremost of all conquerors and brought the whole world under his subjection. And Ilina begat upon his wife Rathantara five sons with Dushmanta at their head, all equal in might unto the five elements. They were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the eldest of them, Dushmanta, became king. And Dushmanta had by his wife Sakuntala an intelligent son named Bharata who became king. And Bharata gave his name to the race of which he was the founder. And it is from him that the fame of that dynasty hath spread so wide. And Bharata begat upon his three wives nine sons in all. But none of them were like their father and so Bharata was not at all pleased with them. Their mothers, therefore, became angry and slew them all. The procreation of children by Bharata, therefore, became vain. The monarch then performed a great sacrifice and through the grace of Bharadwaja obtained a son named Bhumanyu. And then Bharata, the great descendant of Puru, regarding himself as really possessing a son, installed, O foremost one of Bharata's race, that son as his heir-apparent. And Bhumanyu begat upon his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya, Diviratha and Kichika. The eldest of them all, Suhotra, obtained the throne and performed many Rajasuyas and horse-sacrifices. And Suhotra brought under his sway the whole earth surrounded by her belt of seas and full of elephants, kine and horses, and all her wealth of gems of gold. And the earth afflicted with the weight of numberless human beings and elephants, horses, and cats, was, as it were, about to sink. And during the virtuous reign of Suhotra the surface of the whole earth was dotted all over with hundreds and thousands, of sacrificial stakes. And the lord of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz., Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the perpetuator of the royal line. And he begat six sons,--Riksha was born of the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala and Rupina were born in that of Kesini. All the tribes of the Panchalas are descended from Dushmanta and Parameshthin. And the Kushikas are the sons of Jahnu of immeasurable prowess. And Riksha who was older than both Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator of the royal line. And, O king, it hath been heard by us that while Samvarana, the son of Riksha, was ruling the earth, there happened a great loss of people from famine, pestilence, drought, and disease. And the Bharata princes were beaten by the troops of enemies. And the Panchalas setting out to invade the whole earth with their four kinds of troops soon brought the whole earth under their sway. And with their ten Akshauhinis the king of the Panchalas defeated the Bharata prince. Samvarana then with his wife and ministers, sons and relatives, fled in fear, and took shelter in the forest on the banks of the Sindhu extending to the foot of the mountains. There the Bharatas lived for a full thousand years, within their fort. And after they had lived there a thousand years, one day the illustrious Rishi Vasishtha approached the exiled Bharatas, who, on going out, saluted the Rishi and worshipped him by the offer of Arghya. And entertaining him with reverence, they represented everything unto that illustrious Rishi. And after he was seated on his seat, the king himself approached the Rishi and addressed him, saying, 'Be thou our priest, O illustrious one! We will endeavour to regain our kingdom.' And Vasishtha answered the Bharatas by saying, 'Om' (the sign of consent). It hath been heard by us that Vasishtha then installed the Bharata prince in the sovereignty of all the Kshatriyas on earth, making by virtue of his Mantras this descendant of Puru the veritable horns of the wild bull or the tusks of the wild elephants. And the king retook the capital that had been taken away from him and once more made all monarchs pay tribute to him. The powerful Samvarana, thus installed once more in the actual sovereignty of the whole earth, performed many sacrifices at which the presents to the Brahmanas were great.
"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son named Kuru. This Kuru was exceedingly virtuous, and therefore, he was installed on the throne by his people. It is after his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that field (Kurukshetra) sacred by practising asceticism there. And it has been heard by us that Kuru's highly intelligent wife, Vahini, brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja, Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were born, as the fruit of their pious acts seven mighty car-warriors with Janamejaya at their head. And unto Parikshit were born sons who were all acquainted with (the secrets of) religion and profit. And they were named Kakshasena and Ugrasena, and Chitrasena endued with great energy, and Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all endued with great strength and became celebrated all over the world. And they were Dhritarashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jamvunada, and then Kundodara and Padati and then Vasati the eighth. And they were all proficient in morality and profit and were kind to all creatures. Among them Dhritarashtra became king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course of life, impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Santanu and the mighty car-warrior Valhika.
"O monarch, besides, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves in virtue and ascetic power. And so also in the race of Manu were born many mighty car-warriors like unto the celestials themselves, who by their number swelled the Aila dynasty into gigantic proportions.'"
SECTION XCV
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have now heard from thee this great history of my ancestors. I had also heard from thee about the great monarchs that were born in this line. But I have not been gratified, this charming account being so short. Therefore, be pleased, O Brahmana, to recite the delightful narrative just in detail commencing from Manu, the lord of creation. Who is there that will not be charmed with such an account, as it is sacred? The fame of these monarchs increased by their wisdom, virtue, accomplishments, and high character, hath so swelled as to cover the three worlds. Having listened to the history, sweet as nectar, of their liberality, prowess, physical strength, mental vigour, energy, and perseverance, I have not been satiated!'
"Vaisampayana said, 'Hear then, O monarch, as I recite in full the auspicious account of thy own race just as I had heard it from Dwaipayana before.
"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu, and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives, viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants, 'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter, Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of the name of Kausalya, on whom he begat a son named Janamejaya who performed three horse-sacrifices and a sacrifice called Viswajit. And then he entered into the woods. And Janamejaya had married Ananta, the daughter of Madhava, and begat upon her a son called Prachinwat. And the prince was so called because he had conquered all the eastern countries up to the very confines of the region where the Sun rises. And Prachinwat married Asmaki, a daughter of the Yadavas and begat upon her a son named Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the daughter of Kritavirya and begat upon her a son named Sarvabhauma. And Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having obtained her by force. And he begat upon her a son named Jayatsena, who married Susrava, the daughter of the Vidarbha king and begat upon her Avachina, And Avachina also married another princess of Vidarbha, Maryada by name. And he begat on her a son named Arihan. And Arihan married Angi and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter of Prasenajit. And of her was born Ayutanayi. And he was so called because he had performed a sacrifice at which the fat of an Ayuta (ten thousands) of male beings was required. And Ayutanayi took for a wife Kama, the daughter of Prithusravas. And by her was born a son named Akrodhana, who took to wife Karambha, the daughter of the king of Kalinga. And of her was born Devatithi, and Devatithi took for his wife Maryada, the princess of Videha. And of her was born a son named Arihan. And Arihan took to wife Sudeva, the princess of Anga, and upon her he begat a son named Riksha. And Riksha married Jwala, the daughter of Takshaka, and he begat upon her a son of the name of Matinara, who performed on the bank of Saraswati the twelve years' sacrifice said to be so efficacious. On conclusion of the sacrifice, Saraswati appeared in person before the king and chose him for husband. And he begat upon her a son named Tansu. Here occurs a sloka descriptive of Tansu's descendants.
"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son named Ilina on his wife, the princess Kalingi.
"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra. And he begat on her a son named Bharata. Here occurs two slokas about (Dushmanta's) descendants.
"The mother is but the sheath of flesh in which the father begets the son. Indeed the father himself is the son. Therefore, O Dushmanta, support thy son and insult not Sakuntala. O god among men, the father himself becoming the son rescueth himself from hell. Sakuntala hath truly said that thou art the author of this child's being.
"It is for this (i.e., because the king supported his child after hearing the above speech of the celestial messenger) that Sakuntala's son came to be called Bharata (the supported). And Bharata married Sunanda, the daughter of Sarvasena, the king of Kasi, and begat upon her the son named Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he begat upon her a son Suhotra who married Suvarna, the daughter of Ikshvaku. To her was born a son named Hasti who founded this city, which has, therefore, been called Hastinapura. And Hasti married Yasodhara, the princess of Trigarta. And of her was born a son named Vikunthana who took for a wife Sudeva, the princess of Dasarha. And by her was born a son named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari, Visala and Riksha. And he begat on them two thousand and four hundred sons. But amongst them all, Samvarana became the perpetuator of the dynasty. And Samvarana took for his wife Tapati, the daughter of Vivaswat. And of her was born Kuru, who married Subhangi, the princess of Dasarha. And he begat on her a son named Viduratha, who took to wife Supriya, the daughter of the Madhavas. And he begat upon her a son named Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of her was born a son named Parikshit, who took for his wife Suvasa, the daughter of the Vahudas, and begat upon her a son named Bhimasena. And Bhimasena married Kumari, the princess of Kekaya and begat upon her Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while still a boy, entered the woods as a hermit. And Santanu became king. Here occurs a sloka in respect of Santanu.
"Those old men that were touched by this monarch not only felt an indescribable sensation of pleasure but also became restored to youth. Therefore, this monarch was called Santanu.
"And Santanu married Ganga, who bore him a son Devavrata who was afterwards called Bhishma. And Bhishma, moved by the desire of doing good to his father, got him married to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parasara, named Dwaipayana. And upon her Santanu begat two other sons named Chitrangada and Vichitravirya. And before they attained to majority, Chitrangada had been slain by the Gandharvas. But Vichitravirya became king, and married the two daughters of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died childless. Then Satyavati began to think as to how the dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi Dwaipayana. The latter coming before her, asked, 'What are thy commands?' 'She said, 'Thy brother Vichitravirya hath gone to heaven childless. Beget virtuous children for him.' Dwaipayana, consenting to this, begat three children, viz., Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of the boon granted by Dwaipayana. And amongst those hundred sons of Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana, Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti, also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a deer covering its mate. That was really a Rishi in the form of a deer. Seeing the deer in that attitude, he killed it with his arrows, before its desire was gratified. Pierced with the king's arrow, the deer quickly changed its form and became a Rishi, and said unto Pandu, 'O Pandu, thou art virtuous and acquainted also with the pleasure derived from the gratification of one's desire. My desire unsatisfied, thou hast slain me! Therefore, thou also, when so engaged and before thou art gratified, shalt die!' Pandu, hearing this curse, became pale, and from that time would not go in unto his wives. And he told them these words, 'Through my own fault, I have been cursed! But I have heard that for the childless there are no regions hereafter.' Therefore, he solicited Kunti to have offspring raised for him. And Kunti said, 'Let it be', So she raised up offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by Sakra, Arjuna. And Pandu, well-pleased with her, said, 'This thy co-wife is also childless. Therefore, cause her also to bear children.' Kunti saying, 'So be it,' imparted unto Madri the mantra of invocation. And on Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And (one day) Pandu, beholding Madri decked with ornaments, had his desire kindled. And, as soon as he touched her, he died. Madri ascended the funeral pyre with her lord. And she said unto Kunti, 'Let these twins of mine be brought up by thee with affection.' After some time those five Pandavas were taken by the ascetics of the woods to Hastinapura and there introduced to Bhishma and Vidura. And after introducing them, the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were showered down upon the spot, and the celestial drums also were beaten in the skies. The Pandavas were then taken (by Bhishma). They then represented the death of their father and performed his last honours duly. And as they were brought up there, Duryodhana became exceedingly jealous of them. And the sinful Duryodhana acting like Rakshasa tried various means to drive them away. But what must be can never be frustrated. So all Duryodhana's efforts proved futile. Then Dhritarashtra sent them, by an act of deception to Varanavata, and they went there willingly. There an endeavour was made to burn them to death; but it proved abortive owing to the warning counsels of Vidura. After that the Pandavas slew Hidimva, and then they went to a town called Ekachakra. There also they slew a Rakshasa of the name of Vaka and then went to Panchala. And there obtaining Draupadi for a wife they returned to Hastinapura. And there they dwelt for some time in peace and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma; Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides these, Yudhishthira, having obtained for his wife Devika, the daughter of Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the daughter of the king of Kasi, offered his own prowess as dower and begat upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati, brought away by force Subhadra. the sweet-speeched sister of Vasudeva, and returned in happiness to Hastinapura. And he begat upon her a son named Abhimanyu endued with all accomplishments and dear to Vasudeva himself. And Nakula obtaining for his wife Karenumati, the princess of Chedi, begat upon her a son named Niramitra. And Sahadeva also married Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a self-choice ceremony and begat upon her a son named Suhotra. And Bhimasena had some time before begat upon Hidimva a son named Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all, Abhimanyu was the perpetuator of the family. He married Uttara, the daughter of Virata, who brought forth a dead child whom Kunti took up on her lap at the command of Vasudeva who said, 'I will revive this child of six months.' And though born before time, having been burnt by the fire of (Aswatthaman's weapon) and, therefore, deprived of strength and energy he was revived by Vasudeva and endued with strength, energy and prowess. And after reviving him, Vasudeva said, 'Because this child hath been born in an extinct race, therefore, he shall be called Parikshit'. And Parikshit married Madravati, thy mother, O king, and thou art born to her, O Janamejaya! Thou hast also begotten two sons on thy wife Vapushtama, named Satanika and Sankukarna. And Satanika also hath begotten one son named Aswamedhadatta upon the princess of Videha.
"Thus have I, O king, recited the history of the descendants of Puru and of the Pandavas. This excellent, virtue-increasing, and sacred history should ever be listened to by vow-observing Brahmanas, by Kshatriyas devoted to the practices of their order and ready to protect their subjects; by Vaisyas with attention, and by Sudras with reverence, whose chief occupation is to wait upon the three other orders. Brahmanas conversant in the Vedas and other persons, who with attention and reverence recite this sacred history or listen to it when recited, conquer the heavens and attain to the abode of the blessed. They are also always respected and adored by the gods, Brahamanas, and other men. This holy history of Bharata hath been composed by the sacred and illustrious Vyasa. Veda-knowing Brahmanas and other persons who with reverence and without malice hear it recited, earn great religious merits and conquer the heavens. Though sinning, they are not disregarded by any one. Here occurs a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and excellent. It bestoweth wealth, fame, and life. Therefore, it should be listened to by men with rapt attention.'"
SECTION XCVI
(Sambhava Parva continued)
"Vaisampayana said, 'There was a king known by the name of Mahabhisha born in the race of Ikshvaku. He was the lord of all the earth, and was truthful (in speech) and of true prowess. By a thousand horse-sacrifices and a hundred Rajasuyas he had gratified the chief of the celestials and ultimately attained to heaven.
"One day the celestials had assembled together and were worshipping Brahman. Many royal sages and king Mahabhisha also were present on the spot. And Ganga, the queen of rivers, also came there to pay her adorations to the Grandsire. And her garments white as the beams of the moon was displaced by the action of the wind. And as her person became exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for this cursed by Brahman, who said, 'Wretch, as thou hast forgotten thyself at the sight of Ganga, thou shalt be re-born on earth. But thou shall again and again attain to these regions. And she, too, shall be born in the world of men and shall do thee injuries. But when thy wrath shall be provoked, thou shalt then be freed from my curse.'
"Vaisampayana continued, 'King Mahabhisha then recollecting all the monarchs and ascetics on earth, wished to be born as son to Pratipa of great prowess. And the queen of rivers, too, seeing king Mahabhisha lose his firmness, went away, thinking of him wishfully. And on her way, she saw those dwellers in heaven, the Vasus, also pursuing the same path. And the queen of rivers beholding them in the predicament, asked them, 'Why look ye so dejected? Ye dwellers in heaven, is everything right with you?' Those celestials, the Vasus, answered her, saying, 'O queen of rivers, we have been cursed, for a venial fault, by the illustrious Vasishtha in anger. The foremost of excellent Rishis, Vasishtha, had been engaged in his twilight adorations and seated as he was, he could not be seen by us. We crossed him in ignorance. Therefore, in wrath he hath cursed us, saying, Be ye born among men!' It is beyond our power to frustrate what hath been said by that utterance of Brahma. Therefore, O river, thyself becoming a human female make us the Vasus, thy children. O amiable one, we are unwilling to enter the womb of any human female.' Thus addressed, the queen of rivers told them, 'Be it so and asked them, 'On earth, who is that foremost of men whom ye will make your father?'
"The Vasus replied, 'On earth, unto Pratipa shall be born a son, Santanu, who will be a king of world-wide fame.' Ganga then said, 'Ye celestials, that is exactly my wish which ye sinless ones have expressed. I shall, indeed, do good to that Santanu. That is also your desire as just expressed.' The Vasus then said, 'It behoveth thee to throw thy children after birth, into the water, so that, O thou of three courses (celestial, terrestrial, and subterranean) we may be rescued soon without having to live on earth for any length of time.' Ganga then answered, 'I shall do what ye desire. But in order that his intercourse with me may not be entirely fruitless, provide ye that one son at least may live.' The Vasus then replied, 'We shall each contribute an eighth part of our respective energies With the sum thereof, thou shall have one son according to thy and his wishes. But this son shall not begat any children on earth. Therefore, that son of thine endued with great energy, shall be childless.'
"The Vasus, making this arrangement with Ganga, went away without Waiting to the place they liked.'"
SECTION XCVII
(Sambhava Parva continued)
"Vaisampayana said. 'There was a king of the name of Pratipa, who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganga. The accomplished and lovely Ganga, one day, assuming the form of a beautiful female, and rising from the waters, made up to the monarch. The celestial maiden, endued with ravishing beauty, approached the royal sage engaged in ascetic austerities, and sat upon his right thigh that was, for manly strength, a veritable Sala tree. When the maiden of handsome face had so sat upon his lap, the monarch said unto her, 'O amiable one, what dost thou desire? What shall I do?' The damsel answered, 'I desire thee, O king, for my husband! O foremost one of the Kurus, be mine! To refuse a woman coming of her own accord is never applauded by the wise.' Pratipa answered, 'O thou of the fairest complexion, moved by lust, I never go in unto others' wives or women that are not of my order. This, indeed, is my virtuous vow.' The maiden rejoined, 'I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty; I desire thee for my husband. Refuse me not, O king.' To this Pratipa answered, 'I am, 'O damsel, abstaining from that course to which thou wouldst incite me. If I break my vow, sin will overwhelm and kill me. O thou of the fairest complexion, thou hast embraced me, sitting on my right thigh. But, O timid one, know that this is the seat for daughters and daughters-in-law. The left lap is for the wife, but thou hast not accepted that. Therefore, O best of women, I cannot enjoy thee as an object of desire. Be my daughter-in-law. I accept thee for my son!'
"The damsel then said, 'O virtuous one, let it be as thou sayest. Let me be united with thy son. From my respect for thee, I shall be a wife of the celebrated Bharata race. Ye (of the Bharata race) are the refuge of all the monarchs on earth! I am incapable of numbering the virtues of this race even within a hundred years. The greatness and goodness of many celebrated monarchs of this race are limitless. O lord of all, let it be understood now that when I become thy daughter-in-law, thy son shall not be able to judge of the propriety of my acts. Living thus with thy son, I shall do good to him and increase his happiness. And he shall finally attain to heaven in consequence of the sons I shall bear him, and of his virtues and good conduct.'
"Vaisampayana continued, 'O king, having said so, the celestial damsel disappeared then and there. And the king, too, waited for the birth of his son in order to fulfil his promise.'
"About this time Pratipa, that light of the Kuru race, that bull amongst Kshatriyas, was engaged, along with his wife, in austerities from desire of offspring. And when they had grown old, a son was born unto them. This was no other than Mahabhisha. And the child was called Santanu because he was born when his father had controlled his passions by ascetic penances. And the best of Kurus, Santanu, knowing that region of indestructible bliss can be acquired by one's deeds alone, became devoted to virtue. When Santanu grew up into a youth, Pratipa addressed him and said, 'Some time ago, O Santanu, a celestial damsel came to me for thy good. If thou meetest that fair-complexioned one in secret and if she solicit thee for children, accept her as thy wife. And, O sinless one, judge not of the propriety or impropriety of her action and ask not who she is, or whose or whence, but accept her as thy wife at my command!'" Vaisampayana continued, 'Pratipa, having thus commanded his son Santanu and installed him on his throne, retired into the woods. And king Santanu endued with great intelligence and equal unto Indra himself in splendour, became addicted to hunting and passed much of his time in the woods. And the best of monarchs always slew deer and buffaloes. And one day, as he was wandering along the bank of the Ganges, he came upon a region frequented by Siddhas and Charanas. And there he saw a lovely maiden of blazing beauty and like unto another Sri herself; of faultless and pearly teeth and decked with celestial ornaments, and attired in garments of fine texture that resembled in splendour the filaments of the lotus. And the monarch, on beholding that damsel, became surprised, and his raptures produced instant horripilation. With steadfast gaze he seemed to be drinking her charms, but repeated draughts failed to quench his thirst. The damsel also beholding the monarch of blazing splendour moving about in great agitation, was moved herself and experienced an affection for him. She gazed and gazed and longed to gaze on him evermore. The monarch then in soft words addressed her and said, 'O slender-waisted one, be thou a goddess or the daughter of a Danava, be thou of the race of the Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou of human origin, O thou of celestial beauty, I solicit thee to be my wife!'"
SECTION XCVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The maiden then, hearing those soft and sweet words of the smiling monarch, and remembering her promise to the Vasus, addressed the king in reply. Of faultless features, the damsel sending a thrill of pleasure into the heart by every word she uttered, said, 'O king, I shall become thy wife and obey thy commands. But, O monarch, thou must not interfere with me in anything I do, be it agreeable or disagreeable. Nor shall thou ever address me unkindly. As long as thou shalt behave kindly I promise to live with thee. But I shall certainly leave thee the moment thou interferest with me or speakest to me an unkind word.' The king answered, 'Be it so.' And thereupon the damsel obtaining that excellent monarch, that foremost one of the Bharata race for her husband, became highly pleased. And king Santanu also, obtaining her for his wife, enjoyed to the full the pleasure of her company. And adhering to his promise, he refrained from asking her anything. And the lord of earth, Santanu, became exceedingly gratified with her conduct, beauty, magnanimity, and attention to his comforts. And the goddess Ganga also, of three courses (celestial, terrestrial, and subterranean) assuming a human form of superior complexion and endued with celestial beauty, lived happily as the wife of Santanu, having as the fruit of her virtuous acts, obtained for her husband, that tiger among kings equal unto Indra himself in splendour. And she gratified the king by her attractiveness and affection, by her wiles and love, by her music and dance, and became herself gratified. And the monarch was so enraptured with his beautiful wife that months, seasons, and years rolled on without his being conscious of them. And the king, while thus enjoying himself with his wife, had eight children born unto him who in beauty were like the very celestials themselves. But, O Bharata, those children, one after another, as soon as they were born, were thrown into the river by Ganga who said, 'This is for thy good.' And the children sank to rise no more. The king, however, could not be pleased with such conduct. But he spoke not a word about it lest his wife should leave him. But when the eighth child was born, and when his wife as before was about to throw it smilingly into the river, the king with a sorrowful countenance and desirous of saving it from destruction, addressed her and said, 'Kill it not! Who art thou and whose? Why dost thou kill thy own children? Murderess of thy sons, the load of thy sins is great!'" His wife, thus addressed, replied, 'O thou desirous of offspring, thou hast already become the first of those that have children. I shall not destroy this child of thine. But according to our agreement, the period of my stay with thee is at an end. I am Ganga, the daughter of Jahnu. I am ever worshipped by the great sages; I have lived with thee so long for accomplishing the purposes of the celestials. The eight illustrious Vasus endued with great energy had, from Vasishtha's curse, to assume human forms. On earth, besides thee, there was none else to deserve the honour of being their begetter. There is no woman also on earth except one like me, a celestial of human form, to become their mother. I assumed a human form to bring them forth. Thou also, having become the father of the eight Vasus, hast acquired many regions of perennial bliss. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I have thus freed them from the curse of the Rishi Apava. Blest be thou; I leave thee, O king! But rear thou this child of rigid vows. That I should live with thee so long was the promise I gave to the Vasus. And let this child be called Gangadatta.'"
SECTION XCIX
(Sambhava Parva continued)
"Santanu asked, 'What was the fault of the Vasus and who was Apava, through whose curse the Vasus had to be born among men? What also hath this child of thine, Gangadatta, done for which he shall have to live among men? Why also were the Vasus, the lords of the three worlds, condemned to be born amongst men? O daughter of Jahnu, tell me all.'
"Vaisampayana continued, 'Thus addressed, the celestial daughter of Jahnu, Ganga, then replied unto the monarch, her husband, that bull amongst men, saying, 'O best of Bharata's race, he who was obtained as son by Varuna was called Vasishtha, the Muni who afterwards came to be known as Apava. He had his asylum on the breast of the king of mountains called Meru. The spot was sacred and abounded with birds and beasts. And there bloomed at all times of the year flowers of every season. And, O best of Bharata's race, that foremost of virtuous men, the son of Varuna, practised his ascetic penances in those woods abounding with sweet roots and water.
"Daksha had a daughter known by the name of Surabhi, who, O bull of Bharata's race, for benefiting the world, brought forth, by her connection with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost of all kine, Nandini, was the cow of plenty (capable of granting every desire). The virtuous son of Varuna obtained Nandini for his Homa rites. And Nandini, dwelling in that hermitage which was adored by Munis, roamed about fearlessly in those sacred and delightful woods.
"One day, O bull of Bharata's race, there came into those woods adored by the gods and celestial Rishis, the Vasus with Prithu at their head. And wandering there with their wives, they enjoyed themselves in those delightful woods and mountains. And as they wandered there, the slender-waisted wife of one of the Vasus, O thou of the prowess of Indra, saw in those woods Nandini, the cow of plenty. And seeing that cow possessing the wealth of all accomplishments, large eyes, full udders, fine tail, beautiful hoofs, and every other auspicious sign, and yielding much milk, she showed the animal to her husband Dyu. O thou of the prowess of the first of elephants, when Dyu was shown that cow, he began to admire her several qualities and addressing his wife, said, 'O black-eyed girl of fair thighs, this excellent cow belongeth to that Rishi whose is this delightful asylum. O slender-waisted one, that mortal who drinketh the sweet milk of this cow remaineth in unchanged youth for ten thousand years.' O best of monarchs, hearing this, the slender-waisted goddess of faultless features then addressed her lord of blazing splendour and said, 'There is on earth a friend of mine, Jitavati by name, possessed of great beauty and youth. She is the daughter of that god among men, the royal sage Usinara, endued with intelligence and devoted to truth. I desire to have this cow, O illustrious one, with her calf for that friend of mine. Therefore, O best of celestials, bring that cow so that my friend drinking of her milk may alone become on earth free from disease and decrepitude. O illustrious and blameless one, it behoveth thee to grant me this desire of mine. There is nothing that would be more agreeable to me.' On hearing these words of his wife, Dyu, moved by the desire of humouring her, stole that cow, aided by his brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed wife, did her bidding, forgetting at the moment the high ascetic merits of the Rishi who owned her. He did not think at the time that he was going to fall by committing the sin of stealing the cow.
"When the son of Varuna returned to his asylum in the evening with fruits he had collected, he beheld not the cow with her calf there. He began to search for them in the woods, but when the great ascetic of superior intelligence found not his cow on search, he saw by his ascetic vision that she had been stolen by the Vasus. His wrath was instantly kindled and he cursed the Vasus, saying, 'Because the Vasus have stolen my cow of sweet milk and handsome tail, therefore, shall they certainly be born on earth!'
"O thou bull of Bharata's race, the illustrious Rishi Apava thus cursed the Vasus in wrath. And having cursed them, the illustrious one set his heart once more on ascetic meditation. And after that Brahmarshi of great power and ascetic wealth had thus in wrath cursed the Vasus, the latter, O king, coming to know of it, speedily came into his asylum. And addressing the Rishi, O bull among kings, they endeavoured to pacify him. But they failed, O tiger among men, to obtain grace from Apava--that Rishi conversant, with all rules of virtue. The virtuous Apava, however, said, 'Ye Vasus, with Dhava and others, ye have been cursed by me. But ye shall be freed from my curse within a year of your birth among men. But he for whose deed ye have been cursed by me he, viz., Dyu, shall for his sinful act, have to dwell on earth for a length of time. I shall not make futile the words I have uttered in wrath. Dyu, though dwelling on Earth, shall not beget children. He shall, however, be virtuous and conversant with the scriptures. He shall be an obedient son to his father, but he shall have to abstain from the pleasure of female companionship.'
"Thus addressing the Vasus, the great Rishi went away. The Vasus then together came to me. And, O king, the begged of me the boon that as soon as they would be born, I should throw them into the water. And, O best of kings, I did as they desired, in order to free them from their earthly life. And O best of kings, from the Rishi's curse, this one only, viz., Dyu, himself, is to live on earth for some time.'
"Vaisampayana continued, 'Having said this, the goddess disappeared then and there. And taking with her the child, she went away to the region she chose. And that child of Santanu was named both Gangeya and Devavrata and excelled his father in all accomplishments.
"Santanu, after the disappearance of his wife, returned to his capital with a sorrowful heart. I shall now recount to thee the many virtues and the great good fortune of the illustrious king Santanu of the Bharata race. Indeed, it is this splendid history that is called the Mahabharata.'"
SECTION C
(Sambhava Parva continued )
"Vaisampayana said, 'The monarch Santanu, the most adored of the gods and royal sages, was known in all the worlds for his wisdom, virtues, and truthfulness (of speech). The qualities of self-control, liberality, forgiveness, intelligence, modesty, patience and superior energy ever dwelt in that bull among men, viz., Santanu, that great being endued with these accomplishments and conversant with both religion and profit, the monarch was at once the protector of the Bharata race and all human beings. His neck was marked with (three) lines, like a conch-shell; his shoulders were broad, and he resembled in prowess an infuriated elephant. It would seem that all the auspicious signs of royalty dwelt in his person, considering that to be their fittest abode. Men, seeing the behaviour of that monarch of great achievements came to know that virtue was ever superior to pleasure and profit. These were the attributes that dwelt in that great being--that bull among men--Santanu. And truly there was never a king like Santanu. All the kings of the earth, beholding him devoted to virtue, bestowed upon that foremost of virtuous men the title of King of kings. And all the kings of the earth during the time of that lord-protector of the Bharata race, were without woe and fear and anxiety of any kind. And they all slept in peace, rising from bed every morning after happy dreams. And owing to that monarch of splendid achievements resembling Indra himself in energy, all the kings of the earth became virtuous and devoted to liberality, religious acts and sacrifices. And when the earth was ruled by Santanu and other monarchs like him, the religious merits of every order increased very greatly. The Kshatriyas served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas. And Santanu residing in Hastinapura, the delightful capital of the Kurus, ruled the whole earth bounded by seas. He was truthful and guileless, and like the king of the celestials himself conversant with the dictates of virtue. And from the combination in him of liberality, religion and asceticism, he acquired a great good fortune. He was free from anger and malice, and was handsome in person like Soma himself. In splendour he was like the Sun and in impetuosity of valour like Vayu. In wrath he was like Yama, and in patience like the Earth. And, O king, while Santanu ruled the earth, no deer, boars, birds, or other animals were needlessly slain. In his dominions the great virtue of kindness to all creatures prevailed, and the king himself, with the soul of mercy, and void of desire and wrath, extended equal protection unto all creatures. Then sacrifices in honour of the gods, the Rishis, and Pitris commenced, and no creature was deprived of life sinfully. And Santanu was the king and father of all--of those that were miserable and those that had no protectors, of birds and beasts, in fact, of every created thing. And during the rule of the best of Kurus--of that king of kings--speech became united with truth, and the minds of men were directed towards liberality and virtue. And Santanu, having enjoyed domestic felicity for six and thirty years, retired into the woods.
"And Santanu's son, the Vasu born of Ganga, named Devavrata resembled Santanu himself in personal beauty, in habits and behaviour, and in learning. And in all branches of knowledge worldly or spiritual his skill was very great. His strength and energy were extraordinary. He became a mighty car-warrior. In fact he was a great king.
"One day, while pursuing along the banks of the Ganges a deer that he had struck with his arrow, king Santanu observed that the river had become shallow. On observing this, that bull among men, viz., Santanu, began to reflect upon this strange phenomenon. He mentally asked why that first of rivers ran out so quickly as before. And while seeking for a cause, the illustrious monarch beheld that a youth of great comeliness, well-built and amiable person, like Indra himself, had, by his keen celestial weapon, checked the flow of the river. And the king, beholding this extraordinary feat of the river Ganga having been checked in her course near where that youth stood, became very much surprised. This youth was no other than Santanu's son himself. But as Santanu had seen his son only once a few moments after his birth, he had not sufficient recollection to identify that infant with the youth before his eyes. The youth, however, seeing his father, knew him at once, but instead of disclosing himself, he clouded the king's perception by his celestial powers of illusion and disappeared in his very sight.
"King Santanu, wondering much at what he saw and imagining the youth to be his own son then addressed Ganga and said, 'Show me that child.' Ganga thus addressed, assuming a beautiful form, and holding the boy decked with ornaments in her right arm, showed him to Santanu. And Santanu did not recognise that beautiful female bedecked with ornaments and attired in fine robes of white, although he had known her before. And Ganga said, 'O tiger among men, that eighth son whom thou hadst some time before begat upon me is this. Know that this excellent child is conversant with all weapons, O monarch, take him now. I have reared him with care. And go home, O tiger among men, taking him with thee. Endued with superior intelligence, he has studied with Vasishtha the entire Vedas with their branches. Skilled in all weapons and a mighty bowman, he is like Indra in battle. And, O Bharata, both the gods and the Asuras look upon him with favour. Whatever branches of knowledge are known to Usanas, this one knoweth completely. And so is he the master of all those Sastras that the son of Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth. And all the weapons known to the powerful and invincible Rama, the son of Jamadagni are known to this thy illustrious son of mighty arms. O king of superior courage, take this thy own heroic child given unto thee by me. He is a mighty bowman and conversant with the interpretation of all treatises on the duties of a king.' Thus commanded by Ganga, Santanu took his child resembling the Sun himself in glory and returned to his capital. And having reached his city that was like unto the celestial capital, that monarch of Puru's line regarded himself greatly fortunate. And having summoned all the Pauravas together, for the protection of his kingdom he installed his son as his heir-apparent. And O bull of Bharata's race, the prince soon gratified by his behaviour his father and the other members of the Paurava race: in fact, all the subjects of the kingdom. And the king of incomparable prowess lived happily with that son of his.
"Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna. And while the king was rambling there, he perceived a sweet scent coming from an unknown direction. And the monarch, impelled by the desire of ascertaining the cause, wandered hither and thither. And in course of his ramble, he beheld a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said, 'Who art thou, and whose daughter? What dost thou do here, O timid one?' She answered, 'Blest be thou! I am the daughter of the chief of the fishermen. At his command, I am engaged for religious merit, in rowing passengers across this river in my boat.' And Santanu, beholding that maiden of celestial form endued with beauty, amiableness, and such fragrance, desired her for his wife. And repairing unto her father, the king solicited his consent to the proposed match. But the chief of the fishermen replied to the monarch, saying, 'O king, as soon as my daughter of superior complexion was born, it was of course, understood that she should be bestowed upon a husband. But listen to the desire I have cherished all along in my heart. O sinless one, thou art truthful: if thou desirest to obtain this maiden as a gift from me, give, me then this pledge. If, indeed, thou givest the pledge, I will of course bestow my daughter upon thee for truly I can never obtain a husband for her equal to thee.'
"Santanu, hearing this, replied, 'When I have heard of the pledge thou askest, I shall then say whether I would be able to grant it. If it is capable of being granted, I shall certainly grant it. Otherwise how shall I grant it.' The fisherman said, 'O king, what I ask of thee is this: the son born of this maiden shall be installed by thee on thy throne and none else shall thou make thy successor.'
"Vaisampayana continued, 'O Bharata, when Santanu heard this, he felt no inclination to grant such a boon, though the fire of desire sorely burnt him within. The king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman's daughter. And having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approaching his afflicted father said, 'All is prosperity with thee; all chiefs obey thee; then how is it that thou grievest thus? Absorbed in thy own thoughts, thou speakest not a word to me in reply. Thou goest not out on horse-back now; thou lookest pale and emaciated, having lost all animation. I wish to know the disease thou sufferest from, so that I may endeavour to apply a remedy.' Thus addressed by his son, Santanu answered, 'Thou sayest truly, O son, that I have become melancholy. I will also tell thee why I am so. O thou of Bharata's line, thou art the only scion of this our large race. Thou art always engaged in sports of arms and achievements of prowess. But, O son, I am always thinking of the instability of human life. If any danger overtake thee, O child of Ganga, the result is that we become sonless. Truly thou alone art to me as a century of sons. I do not, therefore, desire to wed again. I only desire and pray that prosperity may ever attend thee so that our dynasty may be perpetuated. The wise say that he that hath one son hath no son. Sacrifices before fire and the knowledge of the three Vedas yield, it is true, everlasting religious merit, but all these, in point of religious merit, do not, come up to a sixteenth part of the religious merit attainable on the birth of a son. Indeed, in this respect, there is hardly any difference between men and the lower animals. O wise one, I do not entertain a shadow of doubt that one attains to heaven in consequence of his having begotten a son. The Vedas which constitute the root of the Puranas and are regarded as authoritative even by the gods, contain numerous proof of this. O thou of Bharata's race, thou art a hero of excitable temper, who is always engaged in the exercise of arms. It is very probable that thou wilt be slain on the field of battle. If it so happen, what then will be the state of the Bharata dynasty, It is this thought that hath made me so melancholy. I have now told thee fully the causes of my sorrow.'
"Vaisampayana continued, 'Devavrata who was endued with great intelligence, having ascertained all this from the king, reflected within himself for a while. He then went to the old minister devoted to his father's welfare and asked him about the cause of the king's grief. O bull of Bharata's race, when the prince questioned the minister, the latter told him about the boon that was demanded by the chief of the fishermen in respect of his daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya chiefs of venerable age, personally repaired to the chief of the fishermen and begged of him his daughter on behalf of the king. The chief of the fishermen received him with due adorations, and, O thou of Bharata's race, when the prince took his seat in the court of the chief, the latter addressed him and said, 'O bull among the Bharatas, thou art the first of all wielders of weapons and the only son of Santanu. Thy power is great. But I have something to tell thee. If the bride's father was Indra himself, even then he would have to repent of rejecting such an exceedingly honourable and desirable proposal of marriage. The great man of whose seed this celebrated maiden named Satyavati was born, is, indeed, equal to you in virtue. He hath spoken to me on many occasions of the virtues of thy father and told me that, the king alone is worthy of (marrying) Satyavati. Let me tell you that I have even rejected the solicitations of that best of Brahmarshis--the celestial sage Asita--who, too, had often asked for Satyavati's hand in marriage. I have only one word to say on the part of this maiden. In the matter of the proposed marriage there is one great objection founded on the fact of a rival in the person of a co-wife's son. O oppressor of all foes, he hath no security, even if he be an Asura or a Gandharva, who hath a rival in thee. There is this only objection to the proposed marriage, and nothing else. Blest be thou! But this is all I have to say in the matter of the bestowal or otherwise, of Satyavati.'
"Vaisampayana continued, 'O thou of Bharata's race, Devavrata, having heard these words, and moved by the desire of benefiting his father thus answered in the hearing of the assembled chiefs, 'O foremost of truthful men, listen to the vow I utter! The man has not been or will not be born, who will have the courage to take such a vow! I shall accomplish all that thou demandest! The son that may be born of this maiden shall be our king.' Thus addressed, the chief of the fishermen, impelled by desire of sovereignty (for his daughter's son), to achieve the almost impossible, then said, 'O thou of virtuous soul, thou art come hither as full agent on behalf of thy father Santanu of immeasurable glory; be thou also the sole manager on my behalf in the matter of the bestowal of this my daughter. But, O amiable one, there is something else to be said, something else to be reflected upon by thee. O suppressor of foes, those that have daughters, from the very nature of their obligations, must say what I say. O thou that art devoted to truth, the promise thou hast given in the presence of these chiefs for the benefit of Satyavati, hath, indeed, been worthy of thee. O thou of mighty arms, I have not the least doubt of its ever being violated by thee. But I have my doubts in respect of the children thou mayst beget.'
"Vaisampayana continued, 'O king, the son of Ganga, devoted to truth, having ascertained the scruples of the chief of the fishermen, then said, moved thereto by the desire of benefiting his father, 'Chief of fishermen, thou best of men, listen to what I say in the presence of these assembled kings. Ye kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!'
"Vaisampayana continued, 'Upon these words of the son of Ganga, the hair on the fisherman's body stood on end from glee, and he replied, 'I bestow my daughter!' Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).' Bhishma then, to serve his father, addressed the illustrious damsel and said, 'O mother, ascend this chariot, and let us go unto our house.'
"Vaisampayana continued, 'Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Santanu everything as it had happened. And the assembled kings, jointly and individually, applauded his extraordinary act and said, 'He is really Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, 'Death shall never come to thee as long as thou desirest to live. Truly death shall approach thee, O sinless one, having first obtained thy command.'"
SECTION CI
(Sambhava Parva continued)
"Vaisampayana said, 'O monarch, after the nuptials were over, king Santanu established his beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Santanu named Chitrangada. He was endued with great energy and became an eminent man. The lord Santanu of great prowess also begat upon Satyavati another son named Vichitravirya, who became a mighty bowman and who became king after his father. And before that bull among men, viz., Vichitravirya, attained to majority, the wise king Santanu realised the inevitable influence of Time. And after Santanu had ascended to heaven. Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal. And beholding that he could vanquish men, Asuras, and the very gods, his namesake, the powerful king of the Gandharvas, approached him for an encounter. Between that Gandharva and that foremost one of the Kurus, who were both very powerful, there occurred on the field of Kurukshetra a fierce combat which lasted full three years on the banks of the Saraswati. In that terrible encounter characterised by thick showers of weapons and in which the combatants ground each other fiercely, the Gandharva, who had greater prowess or strategic deception, slew the Kuru prince. Having slain Chitrangada--that first of men and oppressor of foes--the Gandharva ascended to heaven. When that tiger among men endued with great prowess was slain, Bhishma, the son of Santanu, performed, O king, all his obsequies. He then installed the boy Vichitravirya of mighty arms, still in his minority, on the throne of the Kurus. And Vichitravirya, placing himself under the command of Bhishma, ruled the ancestral kingdom. And he adored Santanu's son Bhishma who was conversant with all the rules of religion and law; so, indeed, Bhishma also protected him that was so obedient to the dictates of duty.'"
SECTION CII
(Sambhava Parva continued)
"Vaisampayana said, 'O thou of Kuru's race, after Chitrangada was slain, his successor Vichitravirya being a minor, Bhishma ruled the kingdom, placing himself under the command of Satyavati. When he saw that his brother, who was the foremost of intelligent men, attained to majority, Bhishma set his heart upon marrying Vichitravirya. At this time he heard that the three daughters of the king of Kasi, all equal in beauty to the Apsaras themselves, would be married on the same occasion, selecting their husbands at a self-choice ceremony. Then that foremost of car-warriors, that vanquisher of all foes, at the command of his mother, went to the city of Varanasi in a single chariot. There Bhishma, the son of Santanu, saw that innumerable monarchs had come from all directions; and there he also saw those three maidens that would select their own husbands. And when the (assembled) kings were each being mentioned by name, Bhishma chose those maidens (on behalf of his brother). And taking them upon his chariot, Bhishma, that first of smiters in battle, addressed the kings, O monarch, and said in a voice deep as the roar of the clouds, 'The wise have directed that when an accomplished person has been invited, a maiden may be bestowed on him, decked with ornaments and along with many valuable presents. Others again may bestow their daughters by accepting a couple of kine. Some again bestow their daughters by taking a fixed sum, and some take away maidens by force. Some wed with the consent of the maidens, some by drugging them into consent, and some by going unto the maidens' parents and obtaining their sanction. Some again obtain wives as presents for assisting at sacrifices. Of these, the learned always applaud the eighth form of marriage. Kings, however, speak highly of the Swyamvara (the fifth form as above) and themselves wed according to it. But the sages have said that, that wife is dearly to be prized who is taken away by force, after the slaughter of opponents, from amidst the concourse of princes and kings invited to a self-choice ceremony. Therefore, ye monarchs, I bear away these maidens hence by force. Strive ye, to the best of your might, to vanquish me or to be vanquished. Ye monarchs, I stand here resolved to fight!' Kuru prince, endued with great energy, thus addressing the assembled monarchs and the king of Kasi, took upon his car those maidens. And having taken them up, he sped his chariot away, challenging the invited kings to a fight.
"The challenged monarchs then all stood up, slapping their arms and biting their nether lips in wrath. And loud was the din produced, as, in a great hurry, they began to cast off their ornaments and put on their armour. And the motion of their ornaments and armour, O Janamejaya, brilliant as these were, resembled meteoric flashes in the sky. And with brows contracted and eyes red with rage, the monarchs moved in impatience, their armour and ornaments dazzling or waving with their agitated steps. The charioteers soon brought handsome cars with fine horses harnessed thereto. Those splendid warriors then, equipped with all kinds of weapons, rode on those cars, and with uplifted weapons pursued the retreating chief of the Kurus. Then, O Bharata, occurred the terrible encounter between those innumerable monarchs on one side and the Kuru warrior alone on the other. And the assembled monarchs threw at their foe ten thousand arrows at the same time. Bhishma, however speedily checked those numberless arrows before they could come at him by means of a shower of his own arrows as innumerable as the down on the body. Then those kings surrounded him from all sides and rained arrows on him like masses of clouds showering on the mountain-breast. But Bhishma, arresting with his shafts the course of that arrowy downpour, pierced each of the monarchs with three shafts. The latter, in their turn pierced Bhishma, each with five shafts. But, O king, Bhishma checked those by his prowess and pierced each of the contending kings with two shafts. The combat became so fierce with that dense shower of arrows and other missiles that it looked very much like the encounter between the celestials and the Asuras of old, and men of courage who took no part in it were struck with fear even to look at the scene. Bhishma cut off, with his arrows, on the field of battle, bows, and flagstaffs, and coats of mail, and human heads by hundreds and thousands. And such was his terrible prowess and extraordinary lightness of hand, and such the skill with which he protected himself, that the contending car-warriors, though his enemies, began to applaud him loudly. Then that foremost of all wielders of weapons having vanquished in battle all those monarchs, pursued his way towards the capital of the Bharatas, taking those maidens with him.
"It was then, O king, that mighty car-warrior, king Salya of immeasurable prowess, from behind summoned Bhishma, the son of Santanu, to an encounter. And desirous of obtaining the maidens, he came upon Bhishma like a mighty leader of a herd of elephants rushing upon another of his kind, and tearing with his tusks the latter's hips at the sight of a female elephant in heat. And Salya of mighty arms, moved by wrath addressed Bhishma and said, 'Stay, Stay.' Then Bhishma, that tiger among men, that grinder of hostile armies, provoked by these words, flamed up in wrath like a blazing fire. Bow in hand, and brow furrowed into wrinkles, he stayed on his car, in obedience to Kshatriya usage having checked its course in expectation of the enemy. All the monarchs seeing him stop, stood there to become spectators of the coming encounter between him and Salya. The two then began to exhibit their prowess (upon each other) like roaring bulls of great strength at the sight of a cow in rut. Then that foremost of men, king Salya covered Bhishma, the son of Santanu with hundreds and thousands of swift-winged shafts. And those monarchs seeing Salya thus covering Bhishma at the outset with innumerable shafts, wondered much and uttered shouts of applause. Beholding his lightness of hand in combat, the crowd of regal spectators became very glad and applauded Salya greatly. That subjugator of hostile towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became very angry and said, 'Stay, Stay'. In wrath, he commanded his charioteer, saying, 'Lead thou my car to where Salya is, so that I may slay him instantly as Garuda slays a serpent.' Then the Kuru chief fixed the Varuna weapon on his bow-string, and with it afflicted the four steeds of king Salya. And, O tiger among kings, the Kuru chief, then, warding off with his weapons those of his foe, slew Salya's charioteer. Then that first of men, Bhishma, the son of Santanu, fighting for the sake of those damsels, slew with the Aindra weapon the noble steeds of his adversary. He then vanquished that best of monarchs but left him with his life. O bull of Bharata's race, Salya, after his defeat, returned to his kingdom and continued to rule it virtuously. And O conqueror of hostile towns, the other kings also, who had come to witness, the self-choice ceremony returned to their own kingdoms.
"That foremost of smiters, viz., Bhishma, after defeating those monarchs, set out with those damsels, for Hastinapura whence the virtuous Kuru prince Vichitravirya ruled the earth like that best of monarchs, viz., his father Santanu. And, O king, passing through many forests, rivers, hills, and woods abounding with trees, he arrived (at the capital) in no time. Of immeasurable prowess in battle, the son of the ocean-going Ganga, having slain numberless foes in battle without a scratch on his own person, brought the daughters of the king of Kasi unto the Kurus as tenderly if they were his daughters-in-law, or younger sisters, or daughters. And Bhishma of mighty arms, impelled by the desire of benefiting his brother, having by his prowess brought them thus, then offered those maidens possessing every accomplishment unto Vichitravirya. Conversant with the dictates of virtue, the son of Santanu, having achieved such an extraordinary feat according to (kingly) custom, then began to make preparations for his brother's wedding. And when everything about the wedding had been settled by Bhishma in consultation with Satyavati, the eldest daughter of the king of Kasi, with a soft smile, told him these words, 'At heart I had chosen the king of Saubha for my husband. He had, in his heart, accepted me for his wife. This was also approved by my father. At the self-choice ceremony also I would have chosen him as my lord. Thou art conversant with all the dictates of virtue, knowing all this, do as thou likest.' Thus addressed by that maiden in the presence of the Brahmanas, the heroic Bhishma began to reflect as to what should be done. As he was conversant with the rules of virtue, he consulted with the Brahmanas who had mastered the Vedas, and permitted Amba, the eldest daughter of the ruler of Kasi to do as she liked. But he bestowed with due rites the two other daughters, Ambika and Ambalika on his younger brother Vichitravirya. And though Vichitravirya was virtuous and abstemious, yet, proud of youth and beauty, he soon became lustful after his marriage. And both Ambika and Ambalika were of tall stature, and of the complexion of molten gold. And their heads were covered with black curly hair, and their finger-nails were high and red; their hips were fat and round, and their breasts full and deep. And endued with every auspicious mark, the amiable young ladies considered themselves to be wedded to a husband who was every way worthy of themselves, and extremely loved and respected Vichitravirya. And Vichitravirya also, endued with the prowess of the celestials and the beauty of the twin Aswins, could steal the heart of any beautiful woman. And the prince passed seven years uninterruptedly in the company of his wives. He was attacked while yet in the prime of youth, with phthisis. Friends and relatives in consultation with one another tried to effect a cure. But in spite of all efforts, the Kuru prince died, setting like the evening sun. The virtuous Bhishma then became plunged into anxiety and grief, and in consultation with Satyavati caused the obsequial rites of the deceased to be performed by learned priests and the several of the Kuru race.'"
SECTION CIII
(Sambhava Parva continued)
"Vaisampayana said, 'The unfortunate Satyavati then became plunged in grief on account of her son. And after performing with her daughters-in-law the funeral rites of the deceased, consoled, as best she could, her weeping daughters-in-law and Bhishma, that foremost of all wielders of weapons. And turning her eyes to religion, and to the paternal and maternal lines (of the Kurus), she addressed Bhishma and said 'The funeral cake, the achievements, and the perpetuation of the line of the virtuous and celebrated Santanu of Kuru's race, all now depend on thee. As the attainment of heaven is inseparable from good deeds, as long life is inseparable from truth and faith, so is virtue inseparable from thee. O virtuous one, thou art well-acquainted, in detail and in the abstract, with the dictates of virtue, with various Srutis, and with all the branches of the Vedas; know very well that thou art equal unto Sukra and Angiras as regards firmness in virtue, knowledge of the particular customs of families, and readiness of inventions under difficulties. Therefore, O foremost of virtuous men, relying on thee greatly, I shall appoint thee in a certain matter. Hearing me, it behoveth thee to do my bidding. O bull among men, my son and thy brother, endued with energy and dear unto thee, hath gone childless to heaven while still a boy. These wives of thy brother, the amiable daughters of the ruler of Kasi, possessing beauty and youth, have become desirous of children. Therefore, O thou of mighty arms, at my command, raise offspring on them for the perpetuation of our line. It behoveth thee to guard virtue against loss. Install thyself on the throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Plunge not thy ancestors into hell.'
"Vaisampayana continued, 'Thus addressed by his mother and friends and relatives, that oppressor of foes, the virtuous Bhishma, gave this reply conformable to the dictates of virtue, 'O mother, what thou sayest is certainly sanctioned by virtue. But thou knowest what my vow is in the matter of begetting children. Thou knowest also all that transpired in connection with thy dower. O Satyavati, I repeat the pledge I once gave, viz., I would renounce three worlds, the empire of heaven, anything that may be greater than that, but truth I would never renounce. The earth may renounce its scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, air may renounce its attribute of touch, the sun may renounce his glory, fire, its heat, the moon, his cooling rays, space, its capacity of generating sound, the slayer of Vritra, his prowess, the god of justice, his impartiality; but I cannot renounce truth.' Thus addressed by her son endued with wealth of energy, Satyavati said unto Bhishma, 'O thou whose prowess is truth, I know of thy firmness in truth. Thou canst, if so minded, create, by the help of thy energy, three worlds other than those that exist. I know what thy vow was on my account. But considering this emergency, bear thou the burden of the duty that one oweth to his ancestors. O punisher of foes, act in such a way that the lineal link may not be broken and our friends and relatives may not grieve.' Thus urged by the miserable and weeping Satyavati speaking such words inconsistent with virtue from grief at the loss of her son, Bhishma addressed her again and said, 'O Queen, turn not thy eyes away from virtue. O, destroy us not. Breach of truth by a Kshatriya is never applauded in our treatises on religion. I shall soon tell thee, O Queen, what the established Kshatriya usage is to which recourse may be had to prevent Santanu's line becoming extinct on earth. Hearing me, reflect on what should be done in consultation with learned priests and those that are acquainted with practices allowable in times of emergency and distress, forgetting not at the same time what the ordinary course of social conduct is.'"
SECTION CIV
(Sambhava Parva continued)
"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger at the death of his father, slew with his battle axe the king of the Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the Haihaya king), achieved a most difficult feat in the world. Not content with this, he set out on his chariot for the conquest of the world, and taking up his bow he cast around his mighty weapons to exterminate the Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his swift arrows annihilated the Kshatriya tribe one and twenty times.
"And when the earth was thus deprived of Kshatriyas by the great Rishi, the Kshatriya ladies all over the land had offspring raised by Brahmanas skilled in the Vedas. It has been said in the Vedas that the sons so raised belongeth to him that had married the mother. And the Kshatriya ladies went in unto the Brahamanas not lustfully but from motives of virtue. Indeed, it was thus that the Kshatriya race was revived.
"In this connection there is another old history that I will recite to you. There was in olden days a wise Rishi of the name of Utathya. He had a wife of the name Mamata whom he dearly loved. One day Utathya's younger brother Vrihaspati, the priest of the celestials, endued with great energy, approached Mamata. The latter, however, told her husband's younger brother--that foremost of eloquent men--that she had conceived from her connection with his elder brother and that, therefore, he should not then seek for the consummation of his wishes. She continued, 'O illustrious Vrihaspati, the child that I have conceived hath studied in his mother's womb the Vedas with the six Angas, Semen tuum frustra perdi non potest. How can then this womb of mine afford room for two children at a time? Therefore, it behoveth thee not to seek for the consummation of thy desire at such a time. Thus addressed by her, Vrihaspati, though possessed of great wisdom, succeeded not in suppressing his desire. Quum auten jam cum illa coiturus esset, the child in the womb then addressed him and said, 'O father, cease from thy attempt. There is no space here for two. O illustrious one, the room is small. I have occupied it first. Semen tuum perdi non potest. It behoveth thee not to afflict me.' But Vrihaspati without listening to what that child in the womb said, sought the embraces of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni qui in venture erat punctum temporis quo humor vitalis jam emissum iret providens, viam per quam semen intrare posset pedibus obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the illustrious Vrihaspati, beholding this, became indignant, and reproached Utathya's child and cursed him, saying, 'Because thou hast spoken to me in the way thou hast at a time of pleasure that is sought after by all creatures, perpetual darkness shall overtake thee.' And from this curse of the illustrious Vrishaspati Utathya's child who was equal unto Vrihaspati in energy, was born blind and came to be called Dirghatamas (enveloped in perpetual darkness). And the wise Dirghatamas, possessed of a knowledge of the Vedas, though born blind, succeeded yet by virtue of his learning, in obtaining for a wife a young and handsome Brahmana maiden of the name of Pradweshi. And having married her, the illustrious Dirghatamas, for the expansion of Utathya's race, begat upon her several children with Gautama as their eldest. These children, however, were all given to covetousness and folly. The virtuous and illustrious Dirghatamas possessing complete mastery over the Vedas, soon after learnt from Surabhi's son the practices of their order and fearlessly betook himself to those practices, regarding them with reverence. (For shame is the creature of sin and can never be where there is purity of intention). Then those best of Munis that dwelt in the same asylum, beholding him transgress the limits of propriety became indignant, seeing sin where sin was not. And they said, 'O, this man, transgresseth the limit of propriety. No longer doth he deserve a place amongst us. Therefore, shall we all cast this sinful wretch off.' And they said many other things regarding the Muni Dirghatamas. And his wife, too, having obtained children, became indignant with him.
"The husband then addressing his wife Pradweshi, said, 'Why is it that thou also hast been dissatisfied with me?' His wife answered, 'The husband is called the Bhartri because he supporteth the wife. He is called Pati because he protecteth her. But thou art neither, to me! O thou of great ascetic merit, on the other hand, thou hast been blind from birth, it is I who have supported thee and thy children. I shall not do so in future.'
"Hearing these words of his wife, the Rishi became indignant and said unto her and her children, 'Take me unto the Kshatriyas and thou shalt then be rich.' His wife replied (by saying), 'I desire not wealth that may be procured by thee, for that can never bring me happiness. O best of Brahmanas, do as thou likest. I shall not be able to maintain thee as before.' At these words of his wife, Dirghatamas said, 'I lay down from this day as a rule that every woman shall have to adhere to one husband for her life. Be the husband dead or alive, it shall not be lawful for a woman to have connection with another. And she who may have such connection shall certainly be regarded as fallen. A woman without husband shall always be liable to be sinful. And even if she be wealthy she shall not be able to enjoy that wealth truly. Calumny and evil report shall ever dog her.' Hearing these words of her husband Pradweshi became very angry, and commanded her sons, saying, 'Throw him into the waters of Ganga!' And at the command of their mother, the wicked Gautama and his brothers, those slaves of covetousness and folly, exclaiming, 'Indeed, why should we support this old man?--'tied the Muni to a raft and committing him to the mercy of the stream returned home without compunction. The blind old man drifting along the stream on that raft, passed through the territories of many kings. One day a king named Vali conversant with every duty went to the Ganges to perform his ablutions. And as the monarch was thus engaged, the raft to which the Rishi was tied, approached him. And as it came, the king took the old man. The virtuous Vali, ever devoted to truth, then learning who the man was that was thus saved by him, chose him for raising up offspring. And Vali said, 'O illustrious one, it behoveth thee to raise upon my wife a few sons that shall be virtuous and wise.' Thus addressed, the Rishi endued with great energy, expressed his willingness. Thereupon king Vali sent his wife Sudeshna unto him. But the queen knowing that the latter was blind and old went not unto him, she sent unto him her nurse. And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven children of whom Kakshivat was the eldest. And beholding those eleven sons with Kakshivat as the eldest, who had studied all the Vedas and who like Rishis were utterers of Brahma and were possessed of great power, king Vali one day asked the Rishi saying, 'Are these children mine?' The Rishi replied, 'No, they are mine. Kakshivat and others have been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna, seeing me blind and old, insulted me by not coming herself but sending unto me, instead, her nurse.' The king then pacified that best of Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching her person said to her, 'Thou shalt have five children named Anga, Vanga, Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in glory. And after their names as many countries shall be known on earth. It is after their names that their dominions have come to be called Anga, Vanga, Kalinga, Pundra and Suhma.'
"It was thus that the line of Vali was perpetuated, in days of old, by a great Rishi. And it was thus also that many mighty bowmen and great car-warriors wedded to virtue, sprung in the Kshatriya race from the seed of Brahmanas. Hearing this, O mother, do as thou likest, as regards the matter in hand.'"
SECTION CV
(Sambhava Parva continued)
"Bhishma, continued, 'Listen, O mother, to me as I indicate the means by which the Bharata line may be perpetuated. Let an accomplished Brahmana be invited by an offer of wealth, and let him raise offspring upon the wives of Vichitravirya.'
"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty arms, what thou sayest is true. From my confidence in thee I shall now indicate the means of perpetuating our line. Thou shall not be able to reject it, being conversant, as thou art, with the practices permitted in seasons of distress. In our race, thou art Virtue, and thou art Truth, and thou art, too, our sole refuge. Therefore hearing what I say truly, do what may be proper.
"My father was a virtuous man. For virtue's sake he had kept a (ferry) boat. One day, in the prime of my youth, I went to ply that boat. It so happened that the great and wise Rishi Parasara, that foremost of all virtuous men, came, and betook himself to my boat for crossing the Yamuna. As I was rowing him across the river, the Rishi became excited with desire and began to address me in soft words. The fear of my father was uppermost in my mind. But the terror of the Rishi's curse at last prevailed. And having obtained from him a precious boon, I could not refuse his solicitations. The Rishi by his energy brought me under his complete control, and gratified his desire then and there, having first enveloped the region in a thick fog. Before this there was a revolting fishy odour in my body; but the Rishi dispelled it and gave me my present fragrance. The Rishi also told me that by bringing forth his child in an island of the river, I would still continue (to be) a virgin. And the child of Parasara so born of me in my maidenhood hath become a great Rishi endued with large ascetic powers and known by the name of Dwaipayana (the island-born). That illustrious Rishi having by his ascetic power divided the Vedas into four parts hath come to be called on earth by the name of Vyasa (the divider or arranger), and for his dark colour, Krishna (the dark). Truthful in speech, free from passion, a mighty ascetic who hath burnt all his sins, he went away with his father immediately after his birth. Appointed by me and thee also, that Rishi of incomparable splendour will certainly beget good children upon the wives of thy brother. He told me when he went away, 'Mother, think of me when thou art in difficulty.' I will now call him up, if thou, O Bhishma of mighty arms so desirest. If thou art willing, O Bhishma, I am sure that great ascetic will beget children upon Vichitravirya's field.'
"Vaisampayana continued, 'Mention being made of the great Rishi, Bhishma with joined palms said, 'That man is truly intelligent who fixes his eyes judiciously on virtue, profit, and pleasure, and who after reflecting with patience, acteth in such a way that virtue may lead to future virtue, profit to future profit and pleasure to future pleasure. Therefore, that which hath been said by thee and which, besides being beneficial to us, is consistent with virtue, is certainly the best advice and hath my full approval.' And when Bhishma had said this, O thou of Kuru's race, Kali (Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then engaged in interpreting the Vedas, learning that he was being called up by his mother, came instantly unto her without anybody's knowing it. Satayavati then duly greeted her son and embraced him with arms, bathing him in her tears, for the daughter of the fisherman wept bitterly at the sight of her son after so long a time. And her first son, the great Vyasa, beholding her weeping, washed her with cool water, and bowing unto her, said, 'I have come, O mother, to fulfil thy wishes. Therefore, O virtuous one, command me without delay. I shall accomplish thy desire.' The family priest of the Bharatas then worshipped the great Rishi duly, and the latter accepted the offerings of worship, uttering the usual mantras. And gratified with the worship he received, he took his seat. Satyavati, beholding him seated at his ease, after the usual inquiries, addressed him and said, 'O learned one, sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother, hath as much power over them as the father. As thou art, indeed, my eldest son according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest son. And as Bhishma is Vichitravirya's brother on the father's side, so art thou his brother on the same mother's side. I do not know what you may think, but this is what, O son, I think. This Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichitravirya, for the perpetuation of our dynasty, for the sake of this Bhishma's request and my command, for kindness to all creatures, for the protection of the people and from the liberality of thy heart, O sinless one, it behoveth thee to do what I say. Thy younger brother hath left two widows like unto the daughters of the celestials themselves, endued with youth and great beauty. For the sake of virtue and religion, they have become desirous of offspring. Thou art the fittest person to be appointed. Therefore beget upon them children worthy of our race and for the continuance of our line.'
"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is both in respect of this life and the other. O thou of great wisdom, thy affections also are set on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, this practice that is conformable to the true and eternal religion is known to me, I shall give unto my brother children that shall be like unto Mitra and Varuna. Let the ladies then duly observe for one full year the vow I indicate. They shall then be purified. No women shall ever approach me without having observed a rigid vow.'
"Satyavati then said, 'O sinless one, it must be as thou sayest. Take such steps that the ladies may conceive immediately. In a kingdom where there is no king, the people perish from want of protection; sacrifices and other holy acts are suspended; the clouds send no showers; and the gods disappear. How can a kingdom be protected that hath no king? Therefore, see thou that the ladies conceive. Bhishma will watch over the children as long as they are in their mother's wombs.
"Vyasa replied, 'If I am to give unto my brother children so unseasonably, then let the ladies bear my ugliness. That in itself shall, in their case, be the austerest of penances. If the princess of Kosala can bear my strong odour, my ugly and grim visage, my attire and body, she shall then conceive an excellent child.'"
"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of great energy addressed her and said, 'Let the princess of Kosala clad in clean attire and checked with ornaments wait for me in her bed-chamber.' Saying this, the Rishi disappeared, Satyavati then went to her daughter-in-law and seeing her in private spoke to her these words of beneficial and virtuous import, 'O princess of Kosala, listen to what I say. It is consistent with virtue. The dynasty of the Bharatas hath become extinct from my misfortune. Beholding my affliction and the extinction of his paternal line, the wise Bhishma, impelled also by the desire of perpetuating our race, hath made me a suggestion, which suggestion, however, for its accomplishment is dependent on thee. Accomplish it, O daughter, and restore the lost line of the Bharatas. O thou of fair hips, bring thou forth a child equal in splendour unto the chief of the celestials. He shall bear the onerous burden of this our hereditary kingdom.'
"Satyavati having succeeded with great difficulty in procuring the assent of her virtuous daughter-in-law to her proposal which was not inconsistent with virtue, then fed Brahmanas and Rishis and numberless guests who arrived on die occasion.'"
SECTION CVI
(Sambhava Parva continued)
"Vaisampayana said, 'Soon after the monthly season of the princess of Kosala had been over, Satyavati, purifying her daughter-in-law with a bath, led her into the sleeping apartment. There seating her upon a luxurious bed, she addressed her, saying, 'O Princess of Kosala, thy husband hath an elder brother who shall this day enter thy womb as thy child. Wait for him tonight without dropping off to sleep.' Hearing these words of her mother-in-law, the amiable princess, as she lay on her bed, began to think of Bhishma and the other elders of the Kuru race. Then the Rishi of truthful speech, who had given his promise in respect of Amvika (the eldest of the princesses) in the first instance, entered her chamber while the lamp was burning. The princess, seeing his dark visage, his matted locks of copper hue, blazing eyes, his grim beard, closed her eyes in fear. The Rishi, from desire of accomplishing his mother's wishes, however knew her. But the latter, struck with fear, opened not her eyes even once to look at him. And when Vyasa came out, he was met by his mother, who asked him, 'Shall the princess have an accomplished son?' Hearing her, he replied, 'The son of the princess she will bring forth shall be equal in might unto ten thousand elephants. He will be an illustrious royal sage, possessed of great learning and intelligence and energy. The high-souled one shall have in his time a century of sons. But from the fault of his mother he shall be blind 'At these words of her son, Satyavati said, 'O thou of ascetic wealth, how can one that is blind become a monarch worthy of the Kurus? How can one that is blind become the protector of his relatives and family, and the glory of his father's race? It behoveth thee to give another king unto the Kurus.' Saying, 'So be it,' Vyasa went away. And the first princess of Kosala in due time brought forth a blind son.
"Soon after Satyavati, O chastiser of foes, summoned Vyasa, after having secured the assent of her daughter-in-law. Vyasa came according to his promise, and approached, as before, the second wife of his brother. And Ambalika beholding the Rishi, became pale with fear And, O Bharata, beholding her so afflicted and pale with fear, Vyasa addressed her and said, 'Because thou hast been pale with fear at the sight of my grim visage, therefore, thy child shall be pale in complexion. O thou of handsome face, the name also thy child shall bear will be Pandu (the pale).' 'Saying this, the illustrious and best of Rishis came out of her chamber. And as he came out, he was met by his mother who asked him about the would-be-child. The Rishi told her that the child would be of pale complexion and known by the name of Pandu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply, 'So be it.' Ambalika, then, when her time came, brought forth a son of pale complexion. Blazing with beauty the child was endued with all auspicious marks. Indeed, it was this child who afterwards became the father of those mighty archers, the Pandavas.
"Some time after, when the oldest of Vichitravirya's widows again had her monthly season, she was solicited by Satyavati to approach Vyasa once again. Possessed of beauty like a daughter of a celestial, the princess refused to do her mother-in-law's bidding, remembering the grim visage and strong odour of the Rishi. She, however, sent unto him, a maid of hers, endued with the beauty of an Apsara and decked with her own ornaments. And when the Vyasa arrived, the maid rose up and saluted him. And she waited upon him respectfully and took her seat near him when asked. And, O king, the great Rishi of rigid vows, was well-pleased with her, and when he rose to go away, he addressed her and said, 'Amiable one, thou shalt no longer be a slave. Thy child also shall be greatly fortunate and virtuous, and the foremost of all intelligent men on earth!' And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards known by the name of Vidura. He was thus the brother of Dhritarashtra and the illustrious Pandu. And Vidura was free from desire and passion and was conversant with the rules of government, and was the god of justice born on earth under the curse of the illustrious Rishi Mandavya. And Krishna-Dwaipayana, when he met his mother as before, informed her as to how he had been deceived by the seniormost of the princesses and how he had begotten a son upon a Sudra woman. And having spoken thus unto his mother the Rishi disappeared from her sight.
"Thus were born, in the field of Vichitravirya, even of Dwaipayana those sons of the splendour of celestial children, those propagators of the Kuru race.'"
SECTION CVII
(Sambhava Parva continued)
"Janamejaya said, 'What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?'
"Vaisampayana said, 'There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying, 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying, 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'"
SECTION CVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth, 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. fixed on the stake. And the king said, 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.' Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the king took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya (Mandavya with the stake within). And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said, 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.'
"The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked, 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said, 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures shall not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being. Thou shall, therefore, O god of justice, have to be born among men even in the Sudra order. And from this day I establish this limit in respect of the consequence of acts that an act shall not be sinful when committed by one below the age of fourteen. But when committed by one above that age, it shall be regarded as sin.'
"Vaisampayana continued, 'Cursed for this fault by that illustrious Rishi, the god of justice had his birth as Vidura in the Sudra order. And Vidura was well-versed in the doctrines of morality and also politics and worldly profit. And he was entirely free from covetousness and wrath. Possessed of great foresight and undisturbed tranquillity of mind, Vidura was ever devoted to the welfare of the Kurus.'"
SECTION CIX
(Sambhava Parva continued)
"Vaisampayana said, 'Upon the birth of those three children, Kurujangala, Kurukshetra, and the Kurus grew in prosperity. The earth began to yield abundant harvest, and the crops also were of good flavour. And the clouds began to pour rain in season and trees became full of fruits and flowers. And the draught cattle were all happy and the birds and other animals rejoiced exceedingly. And the flowers became fragrant and the fruits became sweet; the cities and towns became filled with merchants, artisans, traders and artists of every description. And the people became brave, learned, honest and happy. And there were no robbers then, nor anybody who was sinful. And it seemed that the golden age had come upon every part of the kingdom. And the people devoted to virtuous acts, sacrifices and truth, and regarding one another with love and affection grew in prosperity. And free from pride, wrath and covetousness, they rejoiced in perfectly innocent sports. And the capital of the Kurus, full as the ocean, was a second Amaravati, teeming with hundreds of palaces and mansions, and possessing gates and arches dark as the clouds. And men in great cheerfulness sported constantly on rivers, lakes and tanks, and in fine groves and charming woods. And the southern Kurus, in their virtuous rivalry with their northern kinsmen, walked about in the company of Siddhas and Charanas and Rishis. And all over that delightful country whose prosperity was thus increased by the Kurus, there were no misers and no widowed women. And the wells and lakes were ever full; the groves abounded with trees, and the houses and abodes of Brahmanas were full of wealth and the whole kingdom was full of festivities. And, O king, virtuously ruled by Bhishma, the kingdom was adorned with hundreds of sacrificial stakes. And the wheel of virtue having been set in motion by Bhishma, and the country became so contented that the subjects of other kingdoms, quitting their homes, came to dwell there and increase its population. And the citizens and the people were filled with hope, upon seeing the youthful acts of their illustrious princes. And, O king, in the house of the Kuru chiefs as also of the principal citizens, 'give', 'eat' were the only words constantly heard. And Dhritarashtra and Pandu and Vidura of great intelligence were from their birth brought up by Bhishma, as if they were his own sons. And the children, having passed through the usual rites of their order, devoted themselves to vows and study. And they grew up into fine young men skilled in the Vedas and all athletic sports. And they became well-skilled in the practice of bow, in horsemanship, in encounters with mace, sword and shield, in the management of elephants in battle, and in the science of morality. Well-read in history and the Puranas and various branches of learning, and acquainted with the truths of the Vedas and their branches they acquired knowledge, which was versatile and deep. And Pandu, possessed of great prowess, excelled all men in archery while Dhritarashtra excelled all in personal strength, while in the three worlds there was no one equal to Vidura in devotion to virtue and in the knowledge of the dictates of morality. And beholding the restoration of the extinct line of Santanu, the saying became current in all countries that among mothers of heroes, the daughters of the king of Kasi were the first; that among countries Kurujangala was the first; that among virtuous men, Vidura was the first; that among cities Hastinapura was the first. Pandu became king, for Dhritarashtra, owing to the blindness, and Vidura, for his birth by a Sudra woman, did not obtain the kingdom. One day Bhishma, the foremost of those acquainted with the duties of a statesman and dictates of morality, properly addressing Vidura conversant with the truth of religion and virtue, said as follows."
SECTION CX
(Sambhava Parva continued)
"Bhishma said, 'This our celebrated race, resplendent with every virtue and accomplishment, hath all along sovereignty over all other monarchs on earth. Its glory maintained and itself perpetuated by many virtuous and illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and Satyavati and myself have raised you (three) up, in order that it may not be extinct. It behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It hath been heard by me that there are three maidens worthy of being allied to our race. One is the daughter of (Surasena of) the Yadava race; the other is the daughter of Suvala; and the third is the princess of Madra. O son, all these maidens are of course of blue blood. Possessed of beauty and pure blood, they are eminently fit for an alliance with our family. O thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our father and thou art our mother, too. Thou art our respected spiritual instructor. Therefore, do thou what may be best for us in thy eyes.'
"Vaisampayana continued, 'Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra and the chaste Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra. And Gandhari was received with great respect and the nuptials were celebrated with great pomp under Bhishma's directions. And the heroic Sakuni, after having bestowed his sister along with many valuable robes, and having received Bhishma's adorations, returned to his own city. And, O thou of Bharata's race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good conduct; and as she was chaste, she never referred even by words to men other than her husband or such superiors.'"
SECTION CXI
(Sambhava Parva continued)
"Vaisampayana continued, 'There was amongst the Yadavas a chief named Sura. He was the father of Vasudeva. And he had a daughter called Pritha, who was unrivalled for beauty on earth. And, O thou of Bharata's race, Sura, always truthful in speech, gave from friendship this his firstborn daughter unto his childless cousin and friend, the illustrious Kuntibhoja--the son of his paternal aunt--pursuant to a former promise. And Pritha in the house of her adoptive father was engaged in looking after the duties of hospitality to Brahmanas and other guests. Once she gratified by her attentions the terrible Brahmana of rigid vows, who was known by the name of Durvasa and was well-acquainted with the hidden truths of morality. Gratified with her respectful attentions, the sage, anticipating by his spiritual power the future (season of) distress (consequent upon the curse to be pronounced upon Pandu for his unrighteous act of slaying a deer while serving its mate) imparted to her a formula of invocation for summoning any of the celestials she liked to give her children. And the Rishi said, 'Those celestials that thou shall summon by this Mantra shall certainly approach thee and give thee children.' 'Thus addressed by the Brahmana, the amiable Kunti (Pritha) became curious, and in her maidenhood summoned the god Arka (Sun). And as soon as he pronounced the Mantra, she beheld that effulgent deity--that beholder of everything in the world--approaching her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswat (Sun) approaching her, said, 'Here I am, O black-eyed girl! Tell me what I am to do for thee.'
"Hearing this, Kunti said, 'O slayer of foes, a certain Brahamana gave me this formula of invocation as a boon, and, O lord, I have summoned thee only to test its efficacy. For this offence I bow to thee. A woman, whatever be her offence, always deserveth pardon.' Surya (Sun) replied, 'I know that Durvasa hath granted this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile; it must bear fruit. Thou hast summoned me, and if it be for nothing, it shall certainly be regarded as thy transgression.'
"Vaisampayana continued, 'Vivaswat thus spoke unto her many things with a view to allay her fears, but, O Bharata, the amiable maiden, from modesty and fear of her relatives, consented not to grant his request. And, O bull of Bharata's race, Arka addressed her again and said, 'O princess, for my sake, it shall not be sinful for thee to grant my wish.' Thus speaking unto the daughter of Kuntibhoja, the illustrious Tapana--the illuminator of the universe--gratified his wish. And of this connection there was immediately born a son known all over the world as Karna accountred with natural armour and with face brightened by ear-rings. And the heroic Karna was the first of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha her maidenhood and ascended to heaven. And the princess of the Vrishni race beholding with sorrow that son born of her, reflected intently upon what was then the best for her to do. And from fear of her relatives she resolved to conceal that evidence of her folly. And she cast her offspring endued with great physical strength into the water. Then the well-known husband of Radha, of the Suta caste, took up the child thus cast into the water, and he and his wife brought him up as their own son. And Radha and her husband bestowed on him the name of Vasusena (born with wealth) because he was born with a natural armour and ear-rings. And endued as he was born with great strength, as he grew up, he became skilled in all weapons. Possessed of great energy, he used to adore the sun until his back was heated by his rays (i.e., from dawn to midday), and during the hours of worship, there was nothing on earth that the heroic and intelligent Vasusena would not give unto the Brahmanas. And Indra desirous of benefiting his own son Phalguni (Arjuna), assuming the form of a Brahmana, approached Vasusena on one occasion and begged of him his natural armour. Thus asked Karna took off his natural armour, and joining his hands in reverence gave it unto Indra in the guise of a Brahmana. And the chief of the celestials accepted the gift and was exceedingly gratified with Karna's liberality. He therefore, gave unto him a fine dart, saying, 'That one (and one only) among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas, whom thou desirest to conquer, shall be certainly slain with this dart.'
"The son of Surya was before this known by the name of Vasusena. But since he cut off his natural armour, he came to be called Karna (the cutter or peeler of his own cover).'"
SECTION CXII
(Sambhava Parva continued)
"Vaisampayana said. 'The large-eyed daughter of Kuntibhoja, Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of faultless features, beholding Pandu--that best of men--in that assembly, became very much agitated. And advancing with modesty, all the while quivering with emotion, she placed the nuptial garland about Pandu's neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their respective kingdoms on elephants, horses and cars, as they had come. Then, O king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince blessed with great good fortune and the daughter of Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were over, presented his son-in-law with much wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners and pennons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And after arriving at his own palace, he established his queen therein.'"
SECTION CXIII
(Sambhava Parva continued)
"Vaisampayana continued, 'Some time after, Bhishma the intelligent son of Santanu set his heart upon getting Pandu married to a second wife. Accompanied by an army composed of four kinds of force, and also by aged councillors and Brahmanas and great Rishis, he went to the capital of the king of Madra. And that bull of the Valhikas--the king of Madra--hearing that Bhishma had arrived, went out to receive him. And having received him with respect, he got him to enter his palace. Arriving there, the king of Madra offered unto Bhishma a white carpet for a seat; water to wash his feet with, and usual oblation of various ingredients indicative of respect. And when he was seated at ease, the king asked him about the reason of his visit. Then Bhishma--the supporter of the dignity of the Kurus--addressed the king of Madra and said, 'O oppressor of all foes, know that I have come for the hand of a maiden. It hath been heard by us that thou hast a sister named Madri celebrated for her beauty and endued with every virtue; I would chose her for Pandu. Thou art, O king, in every respect worthy of an alliance with us, and we also are worthy of thee. Reflecting upon all this, O king of Madra, accept us duly.' The ruler of Madra, thus addressed by Bhishma, replied, 'To my mind, there is none else than one of thy family with whom I can enter into an alliance. But there is a custom in our family observed by our ancestors, which, be it good or bad, I am incapable of transgressing. It is well-known, and therefore is known to thee as well, I doubt not. Therefore, it is not proper for thee to say to me,--Bestow thy sister. The custom to which I allude is our family custom. With us that is a virtue and worthy of observance. It is for this only, O slayer of foes, I cannot give thee any assurance in the matter of thy request.' On hearing this, Bhishma answered the king of Madra, saying, 'O king, this, no doubt,' is a virtue. The self-create himself hath said it. Thy ancestors were observant of custom. There is no fault to find with it. It is also well-known, O Salya, that this custom in respect of family dignity hath the approval of the wise and the good.' Saying this Bhishma of great energy, gave unto Salya much gold both coined and uncoined, and precious stones of various colours by thousands, and elephants and horses and cars, and much cloth and many ornaments, and gems and pearls and corals. And Salya accepting with a cheerful heart those precious gifts then gave away his sister decked in ornaments unto that bull of the Kuru race. Then the wise Bhishma, the son of the oceangoing Ganga, rejoiced at the issue of his mission, took Madri with him, and returned to the Kuru capital named after the elephant.
"Then selecting on auspicious day and moment as indicated by the wise for the ceremony, King Pandu was duly united with Madri. And after the nuptials were over, the Kuru king established his beautiful bride in handsome apartments. And, O king of kings, that best of monarchs then gave himself up to enjoyment in the company of his two wives as best he liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capital for the conquest of the world. And after reverentially saluting and bowing to Bhishma and the other elders of the Kuru race, and with adieus to Dhritarashtra and others of the family, and obtaining their leave, he set out on his grand campaign, accompanied by a large force of elephants, horses, and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men--that spreader of the fame of the Kurus--first subjugated the robber tribes of asarna. He next turned his army composed of innumerable elephants, cavalry, infantry, and charioteers, with standards of various colours against Dhirga--the ruler of the kingdom of Maghadha who was proud of his strength, and offended against numerous monarchs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draught animals without number. He then marched into Mithila and subjugated the Videhas. And then, O bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the strength and prowess of his arms spread the fame of the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire whose far-reaching flames were represented by his arrows and splendour by his weapons, began to consume all kings that came in contact with him. These with their forces, vanquished by Pandu at the head of his army, were made the vassals of the Kurus. And all kings of the world, thus vanquished by him, regarded him as the one single hero on earth even as the celestials regard Indra in heaven. And the kings of earth with joined palms bowed to him and waited on him with presents of various kinds of gems and wealth, precious stones and pearls and corals, and much gold and silver, and first-class kine and handsome horses and fine cars and elephants, and asses and camels and buffaloes, and goats and sheep, and blankets and beautiful hides, and cloths woven out of furs. And the king of Hastinapura accepting those offerings retraced his steps towards his capital, to the great delight of his subjects. And the citizens and others filled with joy, and kings and ministers, all began to say, 'O, the fame of the achievements of Santanu, that tiger among kings, and of the wise Bharata, which were about to die, hath been revived by Pandu. They who robbed before the Kurus of both territory and wealth have been subjugated by Pandu--the tiger of Hastinapura--and made to pay tribute.' And all the citizens with Bhishma at their head went out to receive the victorious king. They had not proceeded far when they saw the attendants of the king laden with much wealth, and the train of various conveyances laden with all kinds of wealth, and of elephants, horses, cars, kine, camels and other animals, was so long that they saw not its end. Then Pandu, beholding Bhishma, who was a father to him, worshipped his feet and saluted the citizens and others as each deserved. And Bhishma, too, embracing Pandu as his son who had returned victorious after grinding many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into the hearts of his people with a flourish of trumpets and conchs and kettle-drums, entered his capital.'"
SECTION CXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Pandu, then, at the command of Dhritarashtra, offered the wealth he had acquired by the prowess of his arms to Bhishma, their grand-mother Satyavati and their mothers. And he sent portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhishma and the Kosala princes were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero Dhritarashtra performed five great sacrifices that were equal unto a hundred great horse-sacrifices, at all of which the offerings to Brahmanas were by hundreds and thousands.
"A little while after, O bull of Bharata's race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. And the dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them.
"And at the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment.
"Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhishma married her to Vidura of great wisdom. And Vidura begot upon her many children like unto himself in accomplishments.'"
SECTION CXV
(Sambhava Parva continued)
"Vaisampayana said, 'Meanwhile, O Janamejaya, Dhritarashtra begat upon Gandhari a hundred sons, and upon a Vaisya wife another besides those hundred. And Pandu had, by his two wives Kunti and Madri, five sons who were great charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line.'
"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth those hundred sons and in how many years? What were also the periods of life allotted to each? How did Dhritarashtra also beget another son in a Vaisya wife? How did Dhritarashtra behave towards his loving obedient, and virtuous wife Gandhari? How were also begotten the five sons of Pandu, those mighty charioteers, even though Pandu himself laboured under the curse of the great Rishi (he slew)? Tell me all this in detail, for my thirst for hearing everything relating to my own ancestor hath not been slaked.'
"Vaisampayana said, 'One day Gandhari entertained with respectful attention the great Dwaipayana who came to her abode, exhausted with hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave her the boon she asked for, viz., that she should have a century of sons each equal unto her lord in strength and accomplishments. Some time after Gandhari conceived and she bore the burden in her womb for two long years without being delivered. And she was greatly afflicted at this. It was then that she heard that Kunti had brought forth a son whose splendour was like unto the morning sun. Impatient of the period of gestation which had prolonged so long, and deprived of reason by grief, she struck her womb with great violence without the knowledge of her husband. And thereupon came out of her womb, after two years' growth, a hard mass of flesh like unto an iron ball. When she was about to throw it away, Dwaipayana, learning everything by his spiritual powers, promptly came there, and that first of ascetics beholding that ball of flesh, addressed the daughter of Suvala thus, 'What hast thou done?' Gandhari, without endeavouring to disguise her feelings, addressed the Rishi and said, 'Having heard that Kunti had brought forth a son like unto Surya in splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me the boon that I should have a hundred sons, but here is only a ball of flesh for those hundred sons!' Vyasa then said, 'Daughter of Suvala, it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let a hundred pots full of clarified butter be brought instantly, and let them be placed at a concealed spot. In the meantime, let cool water be sprinkled over this ball of flesh.'
"Vaisampayana continued, 'That ball of flesh then, sprinkled over with water, became, in time, divided into a hundred and one parts, each about the size of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot and were watched with care. The illustrious Vyasa then said unto the daughter of Suvala that she should open the covers of the pots after full two years. And having said this and made these arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism.
"Then in time, king Duryodhana was born from among those pieces of the ball of flesh that had been deposited in those pots. According to the order of birth, king Yudhishthira was the oldest. The news of Duryodhana's birth was carried to Bhishma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhima of mighty arms and great prowess.
"As soon as Duryodhana was born, he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhritarashtra in great fear, summoning Bhishma and Vidura and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, 'The oldest of those princes, Yudhishthira, is the perpetuator of our line. By virtue of his birth he hath acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king? Tell me truly what is lawful and right under these circumstances.' As soon as these words were spoken, O Bharata, jackals and other carnivorous animals began to howl ominously And marking those frightful omens all around, the assembled Brahmanas and the wise Vidura replied, 'O king, O bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evident that he shall be the exterminator of thy race. The prosperity of all dependeth on his abandonment. Calamity there must be in keeping him. O king, if thou abandonest him, there remain yet thy nine and ninety sons. If thou desirest the good of thy race, abandon him, O Bharata! O king, do good to the world and thy own race by casting off this one child of thine. It hath been said that an individual should be cast off for the sake of the family; that a family should be cast off for the sake of a village; that a village may be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul.' When Vidura and those Brahmanas had stated so, king Dhritarashtra out of affection for his son had not the heart to follow that advice. Then, O king, within a month, were born a full hundred sons unto Dhritarashtra and a daughter also in excess of this hundred. And during the time when Gandhari was in a state of advanced pregnancy, there was a maid servant of the Vaisya class who used to attend on Dhritarashtra. During that year, O king, was begotten upon her by the illustrious Dhritarashtra a son endued with great intelligence who was afterwards named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya woman, he came to be called Karna.
"Thus were born unto the wise Dhritarashtra a hundred sons who were all heroes and mighty chariot-fighters, and a daughter over and above the hundred, and another son Yuyutsu of great energy and prowess begotten upon a Vaisya woman.'"
SECTION CXVI
(Sambhava Parva continued)
"Janamejaya said, 'O sinless one, thou hast narrated to me from the beginning all about the birth of Dhritarashtra's hundred sons owing to the boon granted by the Rishi. But thou hast not told me as yet any particulars about the birth of the daughter. Thou hast merely said that over and above the hundred sons, there was another son named Yuyutsu begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of immeasurable energy said unto the daughter of the king of Gandhara that she would become the mother of a hundred sons. Illustrious one, how is that thou sayest Gandhari had a daughter over and above her hundred sons? If the ball of flesh was distributed by the great Rishi only into a hundred parts, and if Gandhari did not conceive on any other occasion, how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been great."
"Vaisampayana said, 'O descendant of the Pandavas, thy question is just, and I will tell thee how it happened. The illustrious and great Rishi himself, by sprinkling water over that ball of flesh, began to divide it into parts. And as it was being divided into parts, the nurse began to take them up and put them one by one into those pots filled with clarified butter. While this process was going on, the beautiful and chaste Gandhari of rigid vows, realising the affection that one feeleth for a daughter, began to think within herself, 'There is no doubt that I shall have a hundred sons, the Muni having said so. It can never be otherwise. But I should be very happy if a daughter were born of me over and above these hundred sons and junior to them all. My husband then may attain to those worlds that the possession of a daughter's sons conferreth. Then again, the affection the women feel for their sons-in-law is great. If, therefore, I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter's sons, I may feel supremely blest. If I have ever practised ascetic austerities, if I have ever given anything in charity, if I have ever performed the homa (through Brahamanas), if I have ever gratified my superiors by respectful attentions, then (as the fruit of those acts) let a daughter be born unto me.' All this while that illustrious and best of Rishis, Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a full hundred of the parts, he said unto the daughter of Suvala, 'Here are thy hundred sons. I did not speak aught unto thee that was false. Here, however, is one part in excess of the hundred, intended for giving thee a daughter's son. This part shall develop into an amiable and fortunate daughter, as thou hast desired' Then that great ascetic brought another pot full of clarified butter, and put the part intended for a daughter into it.
"Thus have I, O Bharata, narrated unto thee all about the birth of Duhsala. Tell me, O sinless one, what more I am now to narrate.'"
SECTION CXVII
(Sambhava Parva continued)
"Janamejaya said, 'Please recite the names of Dhritarashtra's sons according to the order of their birth.'
"Vaisampayana said, 'Their names, O king, according to the order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by Dhritarashtra after proper examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).'
SECTION CXVIII
(Sambhava Parva continued)
"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything about) the extraordinary birth among men, of the sons of Dhritarashtra in consequence of the Rishi's grace. Thou hast also said what their names are, according to the order of their birth. O Brahmana, I have heard all these from thee. But tell me now all about the Pandavas. While reciting the incarnations on earth of the celestial, the Asuras, and the beings of other classes, thou saidst that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portion of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements beginning from the moment of their birth. O Vaisampayana, recite thou their achievements.'
"Vaisampayana said, 'O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.
"The deer then addressed Pandu and said, 'O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou art born, O Bharata, in a race that hath ever been virtuous. How is it, therefore, that even thou, suffering thyself to be overpowered by passion and wrath losest thy reason?' Hearing this, Pandu replied, 'O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance. Animals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. Thou hast been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.'
"The deer then said, 'O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.'
"Pandu replied, 'It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost thou reprove me?'
"The deer then said, 'O, king, I did not blame thee for thy having killed a deer, or for the injury thou hast done to me. But, instead of acting so cruelly, thou shouldst have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee. O king of the Kurus, as thou art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath scarcely been worthy of thee. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as thou art, it behoveth thee not to do such an act as leadeth to hell. O best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast thou done, O best of men, in killing me who have given thee no offence? I am, O king, a Muni who liveth on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou hast killed me, O king, for which I will curse thee certainly. As thou hast been cruel unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine, in that very state shalt thou have to go to the world of the spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead. Thou hast brought me grief when I was happy. So shall grief come to thee when thou art in happiness.'
"Vaisampayana continued, 'Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight.'"
SECTION CXIX
(Sambhava Parva continued)
"Vaisampayana said, 'After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, 'The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust. In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I am of such a being, with my wicked heart wedded to vice, I am yet leading a wandering life in the woods in the chase of the deer. Oh, the very gods have forsaken me! I shall seek salvation now. The great impediments to salvation are the desire to beget children, and other concerns of the world. I shall now adopt the Brahmacharya mode of life and follow in the imperishable wake of my father. I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aversion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to influence of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek benedictions or bows. I shall be at peace with all, and shall not accept gifts. I shall not mock anybody, nor shall I knit my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomotion or otherwise, viz., oviparous and viviparous creatures and worms and vegetables. But on the contrary, preserve an equality of behaviour towards all, as if they were, my own children. Once a day shall I beg of five or ten families at the most, and if I do not succeed in obtaining alms, I shall then go without food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally. I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness, that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of religion and profit and also those that lead to the gratification of the senses. Freed from all sins and snares of the world, I shall be like the wind subject to none. Following the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting children, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespected in the world that man who from covetousness casteth on others a begging look, certainly behaveth like a dog. (Destitute as I am of the power of procreation, I should not certainly, from desire of offspring, solicit others to give me children).'
"Vaisampayana continued, 'The king, having thus wept in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, 'Let the princess of Kosala (my mother), Vidura, the king with our friends, the venerable Satyavati, Bhishma, the priests of our family, illustrious Soma-drinking Brahmanas of rigid vows and all elderly citizens depending on us be informed, after being prepared for it, that Pandu hath retired into the woods to lead a life of asceticism.' Hearing these words of their lord who had set his heart on a life of asceticism in the woods, both Kunti and Madri addressed him in these proper words, 'O bull of Bharata's race, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest penances along with us, thy wedded wives--in which for the salvation of thy body (freedom from re-birth), thou mayest obtain heaven. We also, in the company of our lord, and for his benefit, controlling our passions and bidding adieu to all luxuries, shall subject ourselves to the severest austerities. O king, O thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.'
Pandu replied, 'If, indeed, this your resolve springeth from virtue, then with you both I shall follow the imperishable path of my fathers. Abandoning the luxuries of cities and towns, clad in barks of trees, and living on fruits and roots, I shall wander in deep woods, practising the severest penances. Bathing morning and evening, I shall perform the homa. I shall reduce my body by eating very sparingly and shall wear rags and skins and knotted locks on my head. Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by severe ascetic penances, I shall live in solitude and I shall give myself up to contemplation; I shall eat fruit, ripe or green, that I may find. I shall offer oblations to the Pitris (manes) and the gods with speech, water and the fruits of the wilderness. I shall not see, far less harm, any of the denizens of the woods, or any of my relatives, or any of the residents of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vanaprastha scriptures, always searching for severer ones that they may contain.'
"Vaisampayana continued, 'The Kuru king, having said this unto his wives, gave away to Brahmanas the big jewel in his diadem, his necklace of precious gold, his bracelets, his large ear-rings, his valuable robes and all the ornaments of his wives. Then summoning his attendants, he commended them, saying, 'Return ye to Hastinapura and proclaim unto all that Pandu with his wives hath gone into the woods, foregoing wealth, desire, happiness, and even sexual appetite.' Then those followers and attendants, hearing these and other soft words of the king, set up a loud wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down their cheeks they left the monarch and returned to Hastinapura with speed carrying that wealth with them (that was to be distributed in charity). Then Dhritarashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes.
"Meanwhile, the Kuru prince Pandu (after sending away his attendants) accompanied by his two wives and eating fruits and roots went to the mountains of Nagasata. He next went to Chaitraratha, and then crossed the Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king, sometimes on level ground and sometimes on mountain slopes. He then journeyed on to the lake of Indradyumna, whence crossing the mountains of Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and there continued to practise ascetic austerities.'"
SECTION CXX
(Sambhava Parva continued)
"Vaisampayana said, 'Pandu, possessed of great energy, then devoted himself to asceticism. Within a short time he became the favourite of the whole body of the Siddhas and Charanas residing there. And, O Bharata, devoted to the service of his spiritual masters, free from vanity, with mind under complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. And, O bull of Bharata's race, having acquired after a long time great ascetic merit coupled with complete singleness, Pandu became even like a Brahmarshi (though he was a Kshatriya by birth).
"On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahman were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, saying, 'Ye first of eloquent men, where shall we go?' The Rishis answered, 'There will be a great gathering today, in the abode of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the Self-create we shall go there today.'
"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in the northerly direction from the mountain of hundred peaks, those ascetics addressed him saying, 'In our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music, the gardens of Kuvera laid out on even and uneven grounds, banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the downpour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winged creatures cannot cross them. The only thing that can go there is air, and the only beings, Siddhas and great Rishis. How shall these princesses ascend those heights of the king of mountains? Unaccustomed to pain, shall they not droop in affliction? Therefore, come not with us, O bull of Bharata's race!'
"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there is no admittance into heaven. I am sonless! I In affliction I speak' unto you! I am afflicted because I have not been able to discharge the debt I owe to my ancestors. It is certain that with the dissolution of this my body my ancestors perish! Men are born on this earth with four debts, viz. those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them that neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices, the Rishis, by study, meditation, and asceticism, the (deceased) ancestors, by begetting children and offering the funeral cake, and, lastly other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! Ye ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors. The best of men are born in this world to beget children for discharging that debt. I would ask you, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi?'
"The Rishis said, 'O king of virtuous soul, there is progeny in store for thee, that is sinless and blest with good fortune and like unto the gods. We behold it all with our prophetic eyes. Therefore, O tiger among men, accomplish by your own acts that which destiny pointeth at. Men of intelligence, acting with deliberation, always obtain good fruits; it behoveth thee, therefore, O king, to exert thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.'
"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, 'Strive thou to raise offspring at this time of distress. The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. O thou of sweet smiles, knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. O timid one, wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one's own self upon his wedded wife; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one's wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband's death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother's son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu hath said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, O Kunti, being destitute myself of the power of procreation, I command thee to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame's example at my command, and speedily raise offspring out of the seed of some Brahmana of high ascetic merit.'"
SECTION CXXI
(Sambhava Parva continued)
"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord, king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt, in righteousness, beget upon me children endued with great energy. Then I shall ascend to heaven with thee; O prince of Kuru's race, receive me in thy embrace for begetting children. I shall not certainly, even in imagination, accept any other man except thee in my embraces. What other man is there in this world superior to thee? O virtuous one, listen to this Pauranic narrative that hath been, O thou of large eyes, heard by me, and that I shall presently narrate.
"There was, in ancient times, a king in the race of Puru, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. And thereupon Vyushitaswa began to shine above all men like the Sun appearing in double splendour after the season of frost is over. And the powerful Vyushitaswa, who was endued with the strength of ten elephants very soon performed the horse-sacrifice, overthrowing, O best of monarchs, all the kings of the East, the North, the West and the South, and exacted tributes from them all. There is an anecdote, O best of the Kurus, that is sung by all reciters of the Puranas, in connection with that first of all men, the illustrious Vyushitaswa.--Having conquered the whole Earth up to the coast of the sea, Vyushitaswa protected every class of his subjects as a father does his own begotten sons.--Performing many great sacrifices he gave away much wealth to the Brahmanas. After collecting unlimited jewels and precious stones he made arrangements for performing still greater ones. And he performed also the Agnishtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth. And it hath been heard by us that the couple loved each other deeply. King Vyushitaswa was seldom separated from his wife. Sexual excess, however, brought on an attack of phthisis and the king died within a few days, sinking like the Sun in his glory. Then Bhadra, his beautiful queen, was plunged into woe, and as she was sonless, O tiger among men, she wept in great affliction. Listen to me, O king, as I narrate to you all that Bhadra said with bitter tears trickling down her cheeks. 'O virtuous one', she said, 'Women serve no purpose when their husbands are dead. She who liveth after her husband is dead, draggeth on a miserable existence that can hardly be called life. O bull of the Kshatriya order, death is a blessing to women without husbands. I wish to follow the way thou hast gone. Be kind and take me with thee. In thy absence, I am unable to bear life even for a moment. Be kind to me, O king and take me hence pretty soon. O tiger among men, I shall follow thee over the even and uneven ground. Thou hast gone away, O lord, never to return. I shall follow thee, O king, as thy own shadow. O tiger among men, I will obey thee (as thy slave) and will ever do what is agreeable to thee and what is for thy good. O thou of eyes like lotus-petals, without thee, from this day, mental agonies will overwhelm me and eat into my heart. A wretch that I am, some loving couple had doubtless been separated by me in a former life, for which, in this life, I am made to suffer the pangs of separation from thee. O king, that wretched woman who liveth even for a moment separated from her lord, liveth in woe and suffereth the pangs of hell even here. Some loving couple had doubtless been separated by me in a former life, for which sinful act I am suffering this torture arising from my separation from thee. O king, from this day I will lay myself down on a bed of Kusa grass and abstain from every luxury, hoping to behold thee once more. O tiger among men, show thyself to me. O king, O lord, command once more thy wretched and bitterly weeping wife plunged in woe.'
"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept over the death of her lord. And the weeping Bhadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words, "Rise up, O Bhadra, and leave this place. O thou of sweet smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou down with me on thy own bed, after the catamenial bath, on the night of the eighth or the fourteenth day of the moon.' Thus addressed by the incorporeal voice, the chaste Bhadra did, as she was directed, for obtaining offspring. And, O bull of the Bharatas, the corpse of her husband begat upon her seven children viz., three Salwas and four Madras. O bull of the Bharatas, do thou also beget offspring upon me, like the illustrious Vyushitaswa, by the exercise of that ascetic power which thou possessest.'"
SECTION CXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu, well-acquainted with all rules of morality, replied in these words of virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa of old did even as thou hast said. Indeed he was equal unto the celestials themselves. But I shall now tell thee about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality. O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. O thou of taper thighs, the practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, hath the sanction of antiquity. The present practice, however (of women's being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and why.
"It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit. O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu's father a Brahmana came and catching Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, 'Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, O son; men in this matter, as regards their respective orders, act as kine.' The Rishi's son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by the Rishi became guilty of slaying the embryo. And, men, too, viol ting a chaste and loving wife who hath from her maidenhood observed the vow of purity, became guilty of the same sin. The woman also who, being commanded by her husband to raise offspring, refuses to do his bidding, becometh equally sinful.
"Thus, O timid one, was the existing usage established of old by Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper thighs, it hath also been heard by us that Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha. And on going in unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of lotus-eyes, thou knowest, O timid girl, how we ourselves, for the perpetuation of the Kuru race, were begotten by Krishna-Dwaipayana. O faultless one, beholding all these precedents it behoveth thee to do my bidding, which is not inconsistent with virtue, O princess, who is devoted to her husband, it hath also been said by those acquainted with the rules of morality that a wife, when her monthly season cometh, must ever seek her husband, though at other times she deserveth liberty. The wise have declared this to be the ancient practice. But, be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, O thou of faultless features, I, who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by thee. O amiable one, joining my palms furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate thee. O thou of lair looks, it behoveth thee to raise offspring, at my command, through some Brahmana possessed of high ascetic merit. For then, owing to thee, O thou of fair hips, I may go the way that is reserved for those that are blessed with children.'
"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of hostile cities, the handsome Kunti, ever attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, 'In my girlhood, O lord, I was in my father's house engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling into my presence any one of the celestials I liked. And the Rishi, addressing me, said, 'Anyone among the celestials whom thou callest by this shall, O girl, approach thee and be obedient to thy will, whether he liketh it or not. And, O princess, thou shall also have offspring through his grace.' O Bharata, that Brahmana told me this when I lived in my father's house. The words uttered by the Brahmana can never be false. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that we may have good children. O foremost of all truthful men, tell me which of the celestials I shall summon. Know that, as regards this matter, I await your commands.'
"Hearing this, Pandu replied, 'O handsome one, strive duly this very day to gratify our wishes. Fortunate one, summon thou the god of justice. He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us with sin. The world also, O beautiful princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the help of thy solicitations and incantations.'
"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed by her lord, said, 'So be it.' And bowing down to him and reverently circumambulating his person, she resolved to do his bidding.'"
SECTION CXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give thee?' And Kunti too smiling in her turn, replied, 'Thou must even give me offspring.' Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought his excellent child, who lived to acquire a great fame, at the eighth Muhurta called Abhijit, of the hour of noon of that very auspicious day of the seventh month (Kartika), viz., the fifth of the lighted fortnight, when the star Jyeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (from the skies) said, 'This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. And this first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.'
"Pandu, having obtained that virtuous son, again addressed his wife and said. 'The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for an offspring of superior strength. Thus commanded by her lord, Kunti then invoked Vayu. And the mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me what is in thy heart" Smiling in modesty, she said to him, 'Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of every body.' The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, 'This child shall be the foremost of all endued with strength.' I must tell you, O Bharata, of another wonderful event that occurred alter the birth of Vrikodara (Bhima). While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother's lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. And beholding this, Pandu wondered much. And it so happened that that very day on which Vrikodara was born, was also, O best of Bharatas, the birthday of Duryodhana who afterwards became the ruler of the whole earth.'
"After the birth of Vrikodara, Pandu again began to think, 'How am I to obtain a very superior son who shall achieve world-wide fame? Every, thing in the world dependeth on destiny and exertion. But destiny can never be successful except by timely exertion. We have heard it said that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gratifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he giveth me must be superior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities, with heart, deed and speech.'
"After this, the Kuru king Pandu, taking counsel with the great Rishis commanded Kunti to observe an auspicious vow for one full year, while he himself commenced, O Bharata, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials.
"It was after a long time that Indra (gratified with such devotion) approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine and all honest men. The son I shall give thee will be the smiter of the wicked and the delight of friends and relatives. Foremost of all men, he will be an irresistible slayer of all foes.' Thus addressed by Vasava (the king of the celestials), the virtuous king of the Kuru race, well-recollecting those words, said unto Kunti, 'O fortunate one, thy vow hath become successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of superhuman achievements and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible in battles, and of great achievements, he will also be extremely handsome. O thou of fair hips and sweet smiles, the lord of the celestials hath become gracious to thee. Invoking him, bring thou forth a child who will be the very home of all Kshatriya virtues.'
"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy. Subjugating the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain the prosperity of the Kurus. (Surfeited with libations at the sacrifice of king Swetaketu), Agni will derive great gratification from the fat of all creatures dwelling in the Khandava woods (to be burnt down) by the might of this one's arms. This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Sankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pasupata. This thy son of mighty arms will also slay, at the command of Indra, those Daityas called the Nivatakavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fortunes of his race.'
'Kunti heard these extraordinary words, while lying in the room. And hearing those words uttered so loudly, the ascetics dwelling on the mountain of a hundred peaks, and the celestials with Indra sitting in their cars, became exceedingly glad. The sounds of the (invisible) drum filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials assembled together, began to offer their respectful adorations to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Vibhatsu (Arjuna). All around, the great Rishis began to utter propitiatory formulas. And Tumvuru accompanied by the Gandharvas began to sing in charming notes. And Bhimasena and Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu, Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with wonderful melody of voice,--these celestial Gandharvas, O king, all went there. Many illustrious Apsaras also of large eyes, decked with every ornament came there to dance and sing. And Anuchana and Anavadya, Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing girls of heaven,--came there and sang in chorus. And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful snakes possessed of high ascetic merit also came there. And Tarkshya, Arishtanemi, Garuda, Asitadvaja,--these and many other Nagas, came there, so also Aruna and Aruni of Vinata's race also came there. And only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.
"The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, 'The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?'"
SECTION CXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'After the birth of Kunti's sons and also of the hundred sons of Dhritarashtra the daughter of the king of the Madras privately addressed Pandu, saying, 'O slayer of foes, I have no complaint even if thou beest unpropitious to me. I have, O sinless one, also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station. I do not grieve, O thou of Kuru's race, that Gandhari hath obtained a hundred sons. This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone. If the daughter of Kuntibhoja should so provide that I should have offspring, she would then be really doing me a great favour and benefiting thee likewise. She being my rival, I feel a delicacy in soliciting any favour of her. If thou beest, O king, propitiously disposed to me, then ask her to grant my desire.'
"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in my own mind, but I have hitherto hesitated to tell thee anything, not knowing how thou wouldst receive it. Now that I know what your wishes are, I shall certainly strive after that end. I think that, asked by me, Kunti will not refuse.'
"Vaisampayana continued, 'After this, Pandu addressed Kunti in private, saying, 'O Kunti, grant me some more offspring for the expansion of my race and for the benefit of the world. O blessed one, provide thou that I myself, my ancestors, and thine also, may always have the funeral cake offered to us. O, do what is beneficial to me, and grant me and the world what, indeed, is the best of benefits. O, do what, indeed, may be difficult for thee, moved by the desire of achieving undying fame. Behold, Indra, even though he hath obtained the sovereignty of the celestials, doth yet, for fame alone, perform sacrifices. O handsome one, Brahmanas, well-acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence. So also all royal sages and Brahmanas possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft (by granting her the means of obtaining offspring), and achieve thou imperishable fame by making her a mother of children.'
"Thus addressed by her lord, Kunti readily yielded, and said unto Madri, 'Think thou, without loss of time, of some celestial, and thou shall certainly obtain from him a child like unto him.' Reflecting for a few moments. Madri thought of the twin Aswins, who coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. And as soon as they were born, an incorporeal voice said, 'In energy and beauty these twins shall transcend even the twin Aswins themselves.' Indeed possessed of great energy and beauty, they illumined the whole region.
"O king, after all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. The eldest of Kunti's children was called Yudhishthira, the second Bhimasena, and the third Arjuna, and of Madri's sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years. And king Pandu, beholding his children of celestial beauty and of super-abundant energy, great strength and prowess, and of largeness of soul, rejoiced exceedingly. And the children became great favourites of the Rishis, as also of their wives, dwelling on the mountain of a hundred peaks.
"Some time after, Pandu again requested Kunti on behalf of Madri. Addressed, O king, by her lord in private, Kunti replied, 'Having given her the formula of invocation only once, she hath, O king, managed to obtain two sons. Have I not been thus deceived by her, I fear, O king, that she will soon surpass me in the number of her children. This, indeed, is the way of all wicked women. Fool that I was, I did not know that by invoking the twin gods I could obtain at one birth twin children. I beseech thee, O king, do not command me any further. Let this be the boon granted (by thee) to me.'
"Thus, O king, were born unto Pandu five sons who were begotten by celestials and were endued with great strength, and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. And beholding them and their virtues growing with years, the great Rishis dwelling on that snowcapped sacred mountain were filled with wonder. And the five Pandavas and the hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up rapidly like a cluster of lotuses in a lake.'"
SECTION CXXV
(Sambhava Parva continued)
"Vaisampayana said, "Beholding his five handsome sons growing up before him in that great forest on the charming mountain slope, Pandu felt the last might of his arms revive once more. One day in the season of spring which maddens every creature the king accompanied by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms. He beheld all around Palasas and Tilakas and Mangoes and Champakas and Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and Kuruvakas with swarms of maddened bees sweetly humming about. And there were flowers of blossoming Parijatas with the Kokilas pouring forth their melodies from under every twig echoing with the sweet hums of the black bees. And he beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there were also many fine pools of water overgrown with hundreds of fragrant lotuses. Beholding all these, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amidst such scenery, Pandu was alone with his wife Madri in semi-transparent attire. And beholding the youthful Madri thus attired, the king's desire flamed up like a forest-fire. And ill-able to suppress his desire thus kindled at the sight of his wife of eyes like lotus-petals, he was completely overpowered. The king then seized her against her will, but Madri trembling in fear resisted him to the best of her might. Consumed by desire, he forgot everything about his misfortune. And, O thou of Kuru's race unrestrained by the fear of (the Rishi's) curse and impelled by fate, the monarch, overpowered by passion, forcibly sought the embraces of Madri, as if he wished to put an end to his own life. His reason, thus beguiled by the great Destroyer himself by intoxicating his senses, was itself lost with his life. And the Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of Time, while united in intercourse with his wife.
"Then Madri, clasping the body of her senseless lord, began to weep aloud. And Kunti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the king lay in that state. Then, O king, Madri addressing Kunti in a piteous voice, said, 'Come hither alone, O Kunti, and let the children stay there.' Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to me!' And beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, 'Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi's curse, approach thee with enkindled desire? O Madri, this foremost of men should have been protected by thee. Why didst thou tempt him into solitude? Always melancholy at the thought of the Rishi's curse, how came he to be merry with thee in solitude? O princess of Valhika, more fortunate than myself, thou art really to be envied, for thou hast seen the face of our lord suffused with gladness and joy.'
"Madri then replied, saying, 'Revered sister, with tears in my eyes, I resisted the king, but he could not control himself, bent on, as it were making the Rishi's curse true.'
"Kunti then said, 'I am the older of his wedded wives; the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved. I must follow our lord to the region of the dead. Rise up, O Madri, and yield me his body. Rear thou these children.' Madri replied, saying, 'I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite hath not been appeased. Thou art my older sister, O let me have thy sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Will not sin touch me on that account? But, thou, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, hath gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not thy sanction to this which is agreeable to me. Thou wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!'
"Vaisampayana continued, 'Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.'"
SECTION CXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the death of Pandu, consulted with one another, and said, 'The virtuous and renowned king Pandu, abandoning both sovereignty, and kingdom came hither for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He hath hence ascended to heaven, leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, and his wife.'
"Vaisampayana continued, 'Then those godlike Rishis of magnanimous hearts, and crowned with ascetic success, summoning one another, resolved to go to Hastinapura with Pandu's children ahead, desiring to place them in the hands of Bhishma and Dhritarashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. And though unused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Having arrived at Kurujangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the message in a trice to the court. And the citizens of Hastinapura, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. And it was soon after sunrise that they began to come out in numbers with their wives and children to behold those ascetics. Seated in all kinds of cars and conveyances by thousands, vast numbers of Kshatriyas with their wives, and Brahmanas with theirs came out. And the concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was very peaceful, for every heart then was inclined to piety. And there also came out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal sage (Dhritarashtra) endued with the vision of knowledge and Vidura himself and the venerable Satyavati and the illustrious princess of Kosala and Gandhari accompanied by the other ladies of the royal household. And the hundred sons of Dhritarashtra, decked with various ornaments, also came out.
"The Kauravas, then, accompanied by their priest, saluted the Rishis by lowering their heads, and took their seats before them. The citizens also saluting the ascetics and bowing down unto them with touching the ground, took their seats there. Then Bhishma, setting that vast concourse perfectly still, duly worshipped, O king, those ascetics by offering them water to wash their feet with and the customary Arghya. And having done this, he spoke unto them about the sovereignty and the kingdom. Then the oldest of the ascetics with matted locks on head and loins covered with animal skin, stood up, and with the concurrence of the other Rishis, spoke as follows, 'You all know that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of a hundred peaks. He adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son--the foremost of all mighty men--called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins. Leading in righteousness the life of a Vanaprastha in the woods, illustrious Pandu hath thus revived the almost extinct line of his grandfather. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give you great pleasure. Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu departed hence seventeen days ago. His wife Madri, beholding him placed in the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, hath gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of) their bodies. Here also are their children--these oppressors of foes--with their mother. Let these be now received with due honours. After the completion of the first rites in honour of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual Sraddha (sapindakarana) performed with a view to installing him formally among the Pitris.'
"Vaisampayana continued, 'The ascetics with Guhyakas, having said this unto the Kurus, instantly disappeared in the very sight of the people. And beholding the Rishis and the Siddhas thus vanish in their sight like vapoury forms appearing and disappearing in the skies, the citizens filled with wonder returned to their homes.'"
SECTION CXXVII
(Sambhava Parva continued)
"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate the funeral ceremonies of that lion among kings viz., Pandu, and of Madri also, in right royal style. For the good of their souls, distribute cattle, cloths, gems and diverse kinds of wealth, every one receiving as much as he asketh for. Make arrangements also for Kunti's performing the last rites of Madri in such a style as pleaseth her. And let Madri's body be so carefully wrapped up that neither the Sun nor Vayu (god of wind) may behold it. Lament not for the sinless Pandu. He was a worthy king and hath left behind him five heroic sons equal unto the celestials themselves.'
"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in consultation with Bhishma, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the blazing sacred fire fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up in cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. And they also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse with waving yak-tails and sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrellas and larger yak-tails, were brought for the great ceremony. The priests clad in white walked in the van of the procession pouring libations of clarified butter on the sacred fire blazing in an ornamental vessel. And Brahmanas, and Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased king, loudly wailing in these accents, 'O prince, where dost thou go, leaving us behind, and making us forlorn and wretched for ever?' And Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they came to a romantic wood on the banks of the Ganga. There they laid down the hearse on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the prince's body besmeared before with several kinds of fragrant paste, and again smeared it over with sandal paste. They then dressed it in a white dress made of indigenous fabrics. And with the new suit on, the king seemed as if he was living and only sleeping on a costly bed.
"When the other funeral ceremonies also were finished in consonance with the directions of the priests, the Kauravas set fire to the dead bodies of the king and the queen, bringing lotuses, sandal-paste, and other fragrant substances to the pyre.
"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my son!'--and fell down senseless on the ground. And seeing her down the citizens and the inhabitants of the provinces began to wail from grief and affection for their king. And the birds of the air and the beasts of the field were touched by the lamentations of Kunti. And Bhishma, the son of Santanu, and the wise Vidura, and the others also that were there, became disconsolate.
"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru ladies, all performed the watery ceremony of the king. And when all this was over, the people, themselves filled with sorrow, began to console the bereaved sons of Pandu. And the Pandavas with their friends began to sleep on the ground. Seeing this the Brahmanas and the other citizens also renounced their beds. Young and old, all the citizens grieved on account of the sons of king Pandu, and passed twelve days in mourning with the weeping Pandavas.'"
SECTION CXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated the Sraddha of the deceased monarch, and offered the Pinda. And they feasted the Kauravas and thousands of Brahmanas unto whom they also gave gems and lands. Then the citizens returned to Hastinapura with the sons of Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king. It seemed as if they had lost one of their own kin.
"When the Sraddha had been celebrated in the manner mentioned above, the venerable Vyasa, seeing all the subjects sunk in grief, said one day to his mother Satyavati, 'Mother, our days of happiness have gone by and days of calamity have succeeded. Sin beginneth to increase day by day. The world hath got old. The empire of the Kauravas will no longer endure because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease. Do not witness the annihilation of thy race, in thy old age.'
"Acquiescing in the words of Vyasa, Satyavati entered the inner apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear that in consequence of the deeds of your grandsons, this Bharata dynasty and its subjects will perish. If thou permit, I would go to the forest with Kausalya, so grieved at the loss of her son.' O king, saying this the queen, taking the permission of Bhishma also, went to the forest. And arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her body ascended to heaven.'
"Vaisampayana continued, 'Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhritarashtra, their superiority of strength became marked. In speed, in striking the objects aimed at, in consuming articles of food, and scattering dust, Bhimasena beat all the sons of Dhritarashtra. The son of the Wind-god pulled them by the hair and made them fight with one another, laughing all the while. And Vrikodara easily defeated those hundred and one children of great energy as if they were one instead of being a hundred and one. The second Pandava used to seize them by the hair, and throwing them down, to drag them along the earth. By this, some had their knees broken, some their heads, and some their shoulders. That youth, sometimes holding ten of them, drowned them in water, till they were nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake that tree, by striking it with his foot, so that down came the fruits and the fruitpluckers at the same time. In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.
"Seeing these wonderful exhibitions of the might of Bhima, the powerful Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, 'There is no other individual who can compare with Bhima, the second son of Pandu, in point of prowess. I shall have to destroy him by artifice. Singly, Bhima dares a century of us to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Ganga. Afterwards, confining his eldest brother Yudhishthira and his younger brother Arjuna, I shall reign sole king without molestation.' Determined thus, the wicked Duryodhana was ever on the watch to find out an opportunity for injuring Bhima. And, O Bharata, at length at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace decorated with hangings of broad-cloth and other rich stuffs. And he built this palace for sporting in the water there, and filled it with all kinds of entertaining things and choice viands. Gay flags waved on the top of this mansion. The name of the house was 'the water-sport house.' Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said unto the Pandavas, 'Let us all go to the banks of the Ganga graced with trees and crowned with flowers and sport there in the water.' And upon Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted country-born elephants of great size and cars resembling towns, and left the metropolis.
"On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the gardens and the groves, entered the palace, like lions entering their mountain caves. On entering they saw that the architects had handsomely plastered the walls and the ceilings and that painters had painted them beautifully. The windows looked very graceful, and the artificial fountains were splendid. Here and there were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmosphere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. Meanwhile the wicked Duryodhana had mixed a powerful poison with a quantity of food, with the object of making away with Bhima. That wicked youth who had nectar in his tongue and a razor in his heart, rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in having compassed his end, was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu together became cheerfully engaged in sporting in the water. Their sport having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with play, they felt inclined in the evening to rest in the pleasurehouse belonging to the garden. Having made the other youths take exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. Nagas, furnished with fangs containing virulent venom, bit him by thousands. The vegetable poison, mingled in the blood of the son of the Wind god, was neutralised by the snake-poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it.
"On regaining consciousness, the son of Kunti burst his bands and began to press the snakes down under the ground. A remnant fled for life, and going to their king Vasuki, represented, 'O king of snakes, a man drowned under the water, bound in chords of shrubs; probably he had drunk poison. For when he fell amongst us, he was insensible. But when we began to bite him, he regained his senses, and bursting his fetters, commenced laying at us. May it please Your Majesty to enquire who is.'
"Then Vasuki, in accordance with the prayer of the inferior Nagas, went to the place and saw Bhimasena. Of the serpents, there was one, named Aryaka. He was the grandfather of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we to please him? Let him have money and gems in profusion."
"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.'
"The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.'"
SECTION CXXIX
(Sambhava Parva continued)
"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after having thus sported there, set out, without Bhima, for Hastinapura, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, 'Perhaps, Bhima hath gone before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy.
"The virtuous Yudhishthira, himself unacquainted with vice and wickedness, regarded others to be as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, 'O mother, hath Bhima come? O good mother, I don't find him here. Where may he have gone? We long sought for him everywhere in the gardens and the beautiful woods; but found him nowhere. At length, we thought that the heroic Bhima preceded us all. O illustrious dame, we came hither in great anxiety. Arrived here, where hath he gone? Have you sent him anywhere? O tell me, I am full of doubts respecting the mighty Bhima. He had been asleep and hath not come. I conclude he is no more.'
"Hearing these words of the highly intelligent Yudhishthira, Kunti shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did not come to me. O, return in haste, and with your brothers search for him.'
"Having said this in affliction to her eldest son, she summoned Vidura, and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he gone? The other brothers have all come back from the gardens, only Bhima of mighty arms does not come home! Duryodhana likes him not. The Kaurava is crooked and malicious and low-minded and imprudent. He coveteth the throne openly. I am afraid he may have in a fit of anger slain my darling. This afflicts me sorely, indeed, it burns my heart.'
"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with care. If the wicked Duryodhana be accused, he may slay thy remaining sons. The great sage hath said that all thy sons will be long-lived. Therefore, Bhima will surely return and gladden thy heart.'
"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti, returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children.
"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt strong beyond measure in consequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast drunk will give thee the might of ten thousand elephants! No one now will be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in this holy and auspicious water and return home. Thy brothers are disconsolate because of thee.'
"Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the selfsame gardens wherein he had been sporting, and vanished in his very sight.
"The mighty Bhimasena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest brother, and smelling the heads of his younger brothers, that oppressor of all foes was himself embraced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly exclaimed, 'What is our joy today, O what joy!'
'Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.' Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. And lest negligence might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.
"Some time after, Duryodhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's son by a Vaisya wife), moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. And, though virulent the poison produced no effects on Bhima.
"When that terrible poison intended for the destruction of Bhima failed of its effect, Duryodhana. Karna and Sakuni, without giving up their wicked design had recourse to numerous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation.
"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas and it was under him (also called Kripa) that the Kuru princes began to learn the use of arms.'"
SECTION CXXX
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me everything about the birth of Kripa. How did he spring from a clump of heath? Whence also did he obtain his weapons?'
"Vaisampayana said, 'O king, the great sage Gautama had a son named Saradwat. This Saradwat was born with arrows (in hand). O oppressor of foes, the son of Gautama exhibited great aptitude for the study of the science of weapons, but none for the other sciences. Saradwat acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of Vedas. Gautama (the son of Gotama) by his aptitude for the science of weapons and by his austerities made Indra himself greatly afraid of him. Then, O thou of Kuru's race, the chief of the gods summoned a celestial damsel named Janapadi and sent her unto Gautama, saying, 'Do thy best to disturb the austerities of Gautama.' Repairing unto the charming asylum of Saradwat, the damsel began to tempt the ascetic equipped with bow and arrows. Beholding that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of cloth, Saradwat's eyes expanded with delight. At the sight of the damsel, his bow and arrows slipped from his hand and his frame shook all over with emotion; but possessed of ascetic fortitude and strength of soul, the sage mustered sufficient patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin behind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins.
"And it happened that a soldier in attendance upon king Santanu while the monarch was out a-hunting in the woods, came upon the twins. And seeing the bow and arrows and deer-skin on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what he had to the king. Beholding them the king was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Santanu, the son of Pratipa having brought Gautama's twins into his house, performed in respect of them the usual rites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity (Kripa). The son of Gotama having left his former asylum, continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Santanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became an eminent professor of the science (of arms). And the hundred sons of Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis, and many other princes from various lands, began to receive lessons from him in that science.'"
SECTION CXXXI
(Sambhava Parva continued)
"Vaisampayana said, 'Desirous of giving his grandsons a superior education, Bhishma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O chief of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of godlike might, should be the instructor of the Kuru (princes), the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhishma, that foremost of all men skilled in arms, viz., illustrious Drona of world-wide fame, accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms.'
"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why came he unto the Kurus? Whose son also was he endued with such energy? Again, how was his son Aswatthaman, the foremost of all skilled in arms born? I wish to hear all this! Please recite them in detail.'
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches. Before now Bharadwaja of great prowess and the foremost of those possessing a knowledge of arms, had communicated to the illustrious Agnivesa, a knowledge of the weapon called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa) sprung from fire now communicated the knowledge of that great weapon to Drona the son of his preceptor.
"There was a king named Prishata who was a great friend of Bharadwaja. About this time Prishata had a son born unto him, named Drupada. And that bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day to come to the hermitage of Bharadwaja to play with Drona and study in his company. O monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. Having become well-versed in the Vedas and their branches and having burnt also all his sins by asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring married Kripi, the daughter of Saradwat. And this woman, ever engaged in virtuous acts and the Agnihotra, and the austerest of penances, obtained a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in the skies said, 'The voice of this child hath, like the neighing of a horse, been audible all around. The child shall, therefore, be known by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. Continuing to reside in that hermitage he devoted himself to the study of the science of arms.
"O king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, that slayer of foes, that foremost one among all wielders of weapons, versed in all kinds of knowledge, had expressed a desire of giving away all his wealth to Brahmanas. Having heard of Rama's knowledge of arms and of his celestial weapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms, endued with high ascetic virtues, accompanied by disciples who were all devoted to vows ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja possessed of high ascetic merit, beheld the son of Bhrigu, the exterminator of all foes, endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race Drona, giving him his name, told him of his birth in the line of Angiras. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, 'Know me to have sprung from Bharadwaja, but not in any woman's womb! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth.'
"On hearing him, that illustrious grinder of the Kshatriya race replied, Thou art welcome, O best of regenerate ones! Tell me what thou desirest. Thus addressed by Rama, the son of Bharadwaja replied unto that foremost of all smiters, desirous of giving away the whole of his wealth, 'O thou of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou of ascetic wealth, returned Rama, 'My gold and whatever other wealth I had, have all been given away unto Brahmanas! This earth also, to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have given unto Kasyapa. I have now my body only and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'
"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them.'
"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto Drona,--indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded that best of Brahmanas then, glad at heart, set out, for (the city of) his friend Drupada.'"
SECTION CXXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented himself before Drupada, and addressing that monarch, said, 'Know me for thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?'
"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"
SECTION CXXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the son of Bharadwaja, continued to live privately in the house of Gautama (Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching, used to give the sons of Kunti lessons in the use of arms. But as yet none knew of Aswatthaman's prowess.
"Drona had thus lived privately for some time in the house of Kripa when one day the heroic princes, all in a company, came out of Hastinapura. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well. And thereupon the princes strove their best to recover it from the well. But all the efforts the princes made to recover it proved futile. They then began to eye one another bashfully, and not knowing how to recover it, their anxiety became great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agnihotra and who had finished his daily rites of worship. And beholding that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona (for that Brahmana was no other), seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, 'Shame on your Kshatriya might, and shame also on your skill in arms! You have been born in the race of Bharata! How is it that ye cannot recover the ball (from the bottom of this well)? If ye promise me a dinner today, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down!' Thus saying, Drona that oppressor of foes, taking off his ring, threw it down into the dry well. Then Yudhishthira, the son of Kunti, addressing Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with Kripa's permission, obtain of us that which would last thee for life!' Thus addressed, Drona with smiles replied unto the Bharata princes, saying, 'This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold these blades possess virtues that other weapons, have not! I will, with one of these blades, pierce the ball, and then pierce that blade with another, and that another with a third, and thus shall I, by a chain, bring up the ball.'
"Vaisampayana continued, 'Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had witnessed to be very extraordinary, they said, O learned Brahmana, do thou bring up the ring also without loss of time.'
"Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought it up at once. And taking the ring thus brought up from the well still pierced with his arrow, he coolly gave it to the astonished princes. Then the latter, seeing the ring thus recovered, said, 'We bow to thee, O Brahmana! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee?'
"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair unto Bhishma and describe to him my likeness and skill. The mighty one will recognize me.' The princes then saying, 'So be it,' repaired unto Bhishma and telling him of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhishma at once understood that the Brahmana was none else than Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and welcoming him respectfully, brought him over to the place. Then Bhishma, that foremost of all wielders of arms, adroitly asked him the cause of his arrival at Hastinapura. Asked by him, Drona represented everything as it had happened, saying, 'O sir, in times past I went to the great Rishi Agnivesa for obtaining from him his weapons, desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmacharin, with matted locks on my head. At that time, actuated by the same motives, the prince of Panchala, the mighty Yajnasena, also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many, many years. O thou of Kuru's race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhishma, he used to tell me, 'O Drona, I am the favourite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine. O friend, this, indeed, is my solemn promise. My dominion, wealth and happiness, shall all be dependent on thee.' At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remembered his words ever afterwards.
"Some time after, in obedience to the injunctions of my father and tempted also by the desire of offspring, I married Kripi of short hair, who gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agnihotra and other sacrifices and rigid austerities. Gautami, in time, gave birth to a son named Aswatthaman of great prowess and equal in splendour unto the Sun himself. Indeed, I was pleased on having obtained Aswatthaman as much as my father had been on obtaining me.
"And it so happened that one day the child Aswatthaman observing some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of the point of the compass. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer be able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of my son's playmates gave him water mixed with powdered rice. Drinking this, the poor boy, was deceived into the belief that he had taken milk, and began to dance in joy, saying, 'O, I have taken milk. I have taken milk!' Beholding him dance with joy amid these playmates smiling at his simplicity, I was exceedingly touched. Hearing also the derisive speeches of busy-bodies who said, 'Fie upon the indigent Drona, who strives not to earn wealth, whose son drinking water mixed with powdered rice mistaketh it for milk and danceth with joy, saying, 'I have taken milk,--I have taken milk!'--I was quite beside myself. Reproaching myself much, I at last resolved that even if I should have to live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, which is ever hateful. Thus resolved, O Bhishma, I went, for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been installed in the sovereignty (of the Somakas), I regarded myself as blessed beyond compare. Joyfully I went unto that dear friend of mine seated on the throne, remembering my former friendship with him and also his own words to me. And, O illustrious one, approaching Drupada, I said, 'O tiger among men, know me for thy friend!'--Saying this, I approached him confidently as a friend should. But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.'--Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.'
"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja, Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thy fill every comfort in their abode. Thou art the absolute lord, O Brahmana, of what ever wealth the Kurus have and of their sovereignty and kingdom! The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, O Brahmana, obtained by us as the fruit of our great good luck. Indeed, the favour thou hast conferred upon me by thy arrival is great.'
SECTION CXXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of men, endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. After he had rested a while, Bhishma, taking with him his grandsons, the Kaurava princes, gave them unto him as pupils, making at the same time many valuable presents. And the mighty one (Bhishma) also joyfully gave unto the son of Bharadwaja a house that was tidy and neat and well-filled with paddy and every kind of wealth. And that first of archers, Drona, thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and Dhritarashtra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, said to them with a swelling heart, 'I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.'
"Vaisampayana continued, 'Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeatedly, shedding tears of joy all the while. Then Drona endued with great prowess taught the sons of Pandu (the use of) many weapons both celestial and human. And, O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devotion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arms, and perseverance, excelled all (his class-fellows). Indeed, although the instruction the preceptor gave, was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow-pupils. And Drona was convinced that none of his pupils would (at any time) be able to be equal to that son of Indra.
"Thus Drona continued giving lessons to the princes in the science of weapons. And while he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in order that much time may be spent in filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel, so that, filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow-mouthed vessel with water by means of the Varuna weapon he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha, that foremost of all men possessing a knowledge of weapons, had no inferiority to his preceptor's son in respect of excellence. Arjuna's devotion to the service of his preceptor as also to arms was very great and he soon became the favourite of his preceptor. And Drona, beholding his pupil's devotion to arms, summoned the cook, and told him in secret, 'Never give Arjuna his food in the dark, nor tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind arose, and thereupon the lamp that had been burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit, going to his mouth. His attention being thus called to the force of habit, the strong-armed son of Pandu set his heart upon practising with his bow in the night. And, O Bharata, Drona, hearing the twang of his bowstring in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee by which there shall not be an archer equal to thee in this world.'
"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on car, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the lance, the spear, and the dart. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. Amongst those that came there, O monarch, was a prince named Ekalavya, who was the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada who might (in time) excel all his high-born pupils. But, O oppressor of all enemies, the Nishada prince, touching Drona's feet with bent head, wended his way into the forest, and there he made a clay-image of Drona, and began to worship it respectfully, as if it was his real preceptor, and practised weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor and his devotion to his purpose, all the three processes of fixing arrows on the bowstring, aiming, and letting off became very easy for him.
"And one day, O grinder of foes, the Kuru and the Pandava princes, with Drona's leave, set out in their cars on a hunting excursion. A servant, O king, followed the party at leisure, with the usual implements and a dog. Having come to the woods, they wandered about, intent on the purpose they had in view. Meanwhile, the dog also, in wandering alone in the woods, came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark hue, of body besmeared with filth, dressed in black and bearing matted locks on head, the dog began to bark aloud.
"Thereupon the Nishada prince, desirous of exhibiting his lightness of hand, sent seven arrows into its mouth (before it could shut it). The dog, thus pierced with seven arrows, came back to the Pandavas. Those heroes, who beheld that sight, were filled with wonder, and, ashamed of their own skill, began to praise the lightness of hand and precision of aim by auricular precision (exhibited by the unknown archer). And they thereupon began to seek in those woods for the unknown dweller therein that had shown such skill. And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And beholding that man of grim visage, who was totally a stranger to them, they asked, 'Who art thou and whose son?' Thus questioned, the man replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a pupil of Drona, labouring for the mastery of the art of arms.'
"Vaisampayana continued, 'The Pandavas then, having made themselves acquainted with everything connected with him, returned (to the city), and going unto Drona, told him of that wonderful feat of archery which they had witnessed in the woods. Arjuna, in particular, thinking all the while, O king, Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, clasping me, to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, the mighty son of the Nishada king, superior to me?"
'Vaisampayana continued, 'On hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touched his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero, thou art really my pupil, give me then my fees.' On hearing these words, Ekalavya was very much gratified, and said in reply, 'O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.'
"Vaisampayana continued, 'Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.
"Two of Drona's pupils became very much accomplished in the use of mace. These were Druvodhana and Bhima, who were, however, always jealous of each other. Aswatthaman excelled everyone (in the mysteries of the science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna, however, outdistanced everyone in every respect--in intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhritarashtra, beholding Bhimasena endued with great strength and Arjuna accomplished in all arms, became very jealous of them.
"O bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the would be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bowstrings; shoot and cut off the bird's head, as soon as I give the order. I shall give each of you a turn, one by one, my children.'
"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons first addressed Yudhishthira saying, 'O irrepressible one, aim with thy arrow and shoot as soon as I give the order. Yudhishthira took up the bow first, as desired, O king, by his preceptor, and stood aiming at the bird. But, O bull of Bharata's race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I do.' But the next instant Drona again asked him, 'What dost thou see now, O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira answered, 'I see the tree, myself, my brothers, and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It is not for thee to strike the aim.' Then Drona repeated the experiment with Duryodhana and the other sons of Dhritarashtra, one after another, as also with his other pupils, Bhima and the rest, including the princes that had come unto him from other lands. But the answer in every case was the same as Yudhishthira's viz., 'We behold the tree, thyself, our fellow-pupils, and the bird.' And reproached by their preceptor, they were all ordered, one after another, to stand apart.'"
SECTION CXXXV
(Sambhava Parva continued)
"Vaisampayana said, 'When everyone had failed, Drona smilingly called Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as I give the order. Therefore, O son, stand here with bow and arrow for an instant.' Thus addressed, Arjuna stood aiming at the bird as desired by his preceptor, with his bow bent. An instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then the irrepressible Drona, well-pleased with Arjuna, the instant after, again said unto that mighty car-warrior amongst the Pandavas, 'If thou seest the vulture, then describe it to me.' Arjuna said, I see only the head of the vulture, not its body.' At these words of Arjuna, the hair (on Drona's body) stood on end from delight. He then said to Partha, 'Shoot.' And the latter instantly let fly (his arrow) and with his sharp shaft speedily struck off the head of the vulture on the tree and brought it down to the ground. No sooner was the deed done than Drona clasped Phalguna to his bosom and thought Drupada with his friends had already been vanquished in fight.
"Some time after, O bull of Bharata's race, Drona, accompanied by all of his pupils, went to the bank of the Ganga to bathe in that sacred stream. And when Drona had plunged into the stream, a strong alligator, sent as it were, by Death himself seized him by the thigh. And though himself quite capable, Drona in a seeming hurry asked his pupil to rescue him. And he said, 'O, kill this monster and rescue me.' Contemporaneously with this speech, Vibhatsu (Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded, each at his place. Beholding Arjuna's readiness, Drona considered him to be the foremost of all his pupils, and became highly pleased. The monster, in the meantime cut into pieces by the arrows of Arjuna, released the thigh of illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahmasira with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, O child, that this weapon hath not a peer in the three worlds. Keep it, therefore, with great care, and listen to what I say. If ever, O hero, any foe, not human, contendeth against thee thou mayst then employ it against him for compassing his death in battle.' Pledging himself to do what he was bid, Vibhatsu then, with joined hands, received that great weapon.
The preceptor then, addressing him again, said, 'None else in this world will ever become a superior bowman to thee. Vanquished thou shall never be by any foe, and thy achievements will be great.'"
SECTION CXXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru kings, thy children have completed their education. With thy permission, O king, let them now show their proficiency.' Hearing him, the king said with a gladdened heart, 'O best of Brahmanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may be held. Grief arising from my own blindness maketh me envy those who, blessed with sight, will behold my children's prowess in arm. O Kshatri (Vidura), do all that Drona sayeth. O thou devoted to virtue, I think there is nothing that can be more agreeable to me.' Then Vidura, giving the necessary assurance to the king, went out to do what he was bid. And Drona endued with great wisdom, then measured out a piece of land that was void of trees and thickets and furnished with wells and springs. And upon the spot of land so measured out, Drona, that first of eloquent men, selecting a lunar day when the star ascendant was auspicious, offered up sacrifice unto the gods in the presence of the citizens assembled by proclamation to witness the same. And then, O bull among men, the artificers of the king built thereon a large and elegant stage according to the rules laid down in the scriptures, and it was furnished with all kinds of weapons. They also built another elegant hall for the lady-spectators. And the citizens constructed many platforms while the wealthier of them pitched many spacious and high tents all around.
"When the day fixed for the Tournament came, the king accompanied by his ministers, with Bhishma and Kripa, the foremost of preceptors, walking ahead, came unto that theatre of almost celestial beauty constructed of pure gold, and decked with strings of pearls and stones of lapis lazuli. And, O first of victorious men, Gandhari blessed with great good fortune and Kunti, and the other ladies of the royal house-hold, in gorgeous attire and accompanied by their waiting women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders including the Brahmanas and Kshatriyas, desirous of beholding the princes' skill in arms, left the city and came running to the spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the sounds of trumpets and drums and the noise of many voices, that vast concourse appeared like an agitated ocean.
"At last, Drona accompanied by his son, dressed in white (attire), with a white sacred thread, white locks, white beard, white garlands, and white sandal-paste rubbed over his body, entered the lists. It seemed as if the Moon himself accompanied by the planet Mars appeared in an unclouded sky. On entering Bharadwaja performed timely worship and caused Brahmanas versed in mantras to celebrate the auspicious rites. And after auspicious and sweet-sounding musical instruments had been struck up as a propitiatory ceremony, some persons entered, equipped with various arms. And then having girded up their loins, those mighty warriors, those foremost ones of Bharata's race (the princes) entered, furnished with finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira at their head, the valiant princes entered in order of age and began to show wonderful skill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows while others fearlessly gazed on with wonder. And riding swiftly on horses and managing them 'dexterously' the princes began to hit marks with shafts engraved with their respective names. And seeing the prowess of the princes armed with bows and arrows, the spectators thought that they were beholding the city of the Gandharvas, became filled with amazement. And, O Bharata, all on a sudden, some hundreds and thousands, with eyes wide open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly displayed their skill and dexterity in the use of bows and arrows and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing their weapons. The spectators saw (with wonder) their agility, the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and their deftness in the use of sword and buckler. Then Vrikodara and Suyodhana, internally delighted (at the prospect of fight), entered the arena, mace in hand, like two single-peaked mountains. And those mighty-armed warriors braced their loins, and summoning all their energy, roared like two infuriate elephants contending for a cow-elephant; and like two infuriated elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arm) careered right and left, circling the lists. And Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the feats of the princes.'"
SECTION CXXXVII
(Sambhava Parva continued)
"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of all endued with strength, having entered the arena, the spectators were divided into two parties in consequence of the partiality swaying their affections. Some cried, 'Behold the heroic king of the Kurus!'--some--'Behold Bhima!'--And on account of these cries, there was, all on a sudden, a loud uproar. And seeing the place become like a troubled ocean, the intelligent Bharadwaja said unto his dear son, Aswatthaman, 'Restrain both these mighty warriors so proficient in arms. Let not the ire of the assembly be provoked by this combat of Bhima and Duryodhana.'
"Vaisampayana continued, 'Then the son of the preceptor of the princes restrained those combatants with their maces uplifted and resembling two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the musicians to stop, and with a voice deep as that of the clouds addressed these words, 'Behold ye now that Partha who is dearer to me than my own son, the master of all arms, the son of Indra himself, and like unto the younger brother of Indra, (Vishnu)! And having performed the propitiatory rites, the youthful Phalguna, equipped with the finger protector (gauntlet) and his quiver full of shafts and bow in hand, donning his golden mail, appeared in the lists even like an evening cloud reflecting the rays of the setting sun and illumined by the hues of the rainbow and flashes of lightning.
"On seeing Arjuna, the whole assembly were delighted and conchs began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators' exclaiming,--'This is the graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is the son of the mighty Indra!'--'This is the protector of the Kurus'--'This is the foremost of those versed in arms!'--'This is the foremost of all cherishers of virtue!'--'This is the foremost of the persons of correct behaviour, the great repository of the knowledge of manners!' At those exclamations, the tears of Kunti, mixing with the milk of her breast, wetted her bosom. And his ears being filled with that uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O Kshatri, what is this great uproar for, like unto that of the troubled ocean, arising all on a sudden and rending the very heavens?' Vidura replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists. And hence this uproar!' Dhritarashtra said, 'O thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favoured and protected!'
"Vaisampayana continued, 'When the spectators, excited with delight, had somewhat regained their equanimity, Vibhatsu began to display his lightness in the use of weapons. By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds. And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being. By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground. And the hero favoured by his practised dexterity, hit with his various butts--some tender, some fine and some of thick composition. And like one shaft, he let fly at a time into the mouth of a moving iron-boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow's horn hung up on a rope swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of sword, bow, and mace, walking over the lists in circles.
"And, O Bharata, when the exhibition had well-nigh ended, the excitement of the spectators had cooled, and the sounds of instruments had died out there was heard proceeding from the gate, the slapping of arms, betokening might and strength, and even like unto the roar of the thunder. And, O king, as soon as this sound was heard, the assembled multitude instantly thought, 'Are the mountains splitting or is the earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds? And then all the spectators turned their eyes towards the gate. And Drona stood, surrounded by the five brothers, the sons of Pritha, and looked like the moon in conjunction with the five-starred constellation Hasta. And Duryodhana, that slayer of foes, stood up in haste and was surrounded by his century of haughty brothers with Aswatthaman amongst them. And that prince, mace in hand, thus surrounded by his hundred brothers with uplifted weapons appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas.'"
SECTION CXXXVIII
(Sambhava Parva continued)
"Vaisampayana continued, 'When the spectators, with eyes expanded with wonder, made way for that subjugator of hostile cities, Karna, that hero with his natural mail and face brightened with ear-rings, took up his bow and girded on his sword, and then entered the spacious lists, like a walking cliff. That far-famed destroyer of hostile hosts, the large-eyed Karna, was born of Pritha in her maidenhood. He was a portion of the hot-beamed Sun and his energy and prowess were like unto those of the lion, or the bull, or the leader of a herd of elephants. In splendour he resembled the Sun, in loveliness the Moon, and in energy the fire. Begotten by the Sun himself, he was tall in stature like a golden palm tree, and, endued with the vigour of youth, he was capable of slaying a lion. Handsome in features, he was possessed of countless accomplishments. The mighty-armed warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought, 'Who is he?' And they became agitated in their curiosity to know the warrior. And that foremost of eloquent men, the offspring of the Sun, in a voice deep as that of the clouds, addressed his unknown brother, the son of the subduer of the Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this gazing multitude; excelling all thou hast performed! Beholding them, thou shall be amazed.' And, O thou best of those blest with speech, he had hardly done when the spectators stood up all at once, uplifted by some instrument, as it were. And, O tiger among men, Duryodhana was filled with delight, while Vibhatsu was instantly all abashment and anger. Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, 'Welcome O mighty-armed warrior! I have obtained thee by good fortune, O polite one! Live thou as thou pleasest, and command me, and the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I regard it as already accomplished. I only long for thy friendship. And, O lord, my wish is even for a single combat with Arjuna.' Duryodhana said, 'Do thou with me enjoy the good things of life! Be thou the benefactor of thy friend, and, O represser of enemies, place thou thy feet on the heads of all foes."
"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, 'That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.' Karna replied, 'This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak? O Bharata, speak then in arrows until with arrows I strike off thy head today before the preceptor himself!'
"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that subduer of hostile cities, with the permission of Drona, advanced for the combat. On the other side, Karna, having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for the fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the coloured bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh on account of the rows of white cranes that were then on the wing. And seeing Indra thus viewing the arena from affection (for his son), the sun too dispersed the clouds from over his own offspring. And Phalguna remained deep hid under cover of the clouds, while Karna remained visible, being surrounded by the rays of the Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa and Bhishma remained with Partha. And the assembly was divided, as also the female spectators. And knowing the state of things, Kunti the daughter of Bhoja, swooned away. And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them). And beholding both the warriors with bows strung in their hands the son of Saradwat, viz., Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Karna, saying 'This Pandava, who is the youngest son of Kunti, belongeth to the Kaurava race: he will engage in combat with thee. But, O mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother and the royal line of which thou art the ornament. Learning all this, Partha will fight with thee or not (as he will think fit). Sons of kings never fight with men of inglorious lineage.'
"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's countenance became like unto a lotus pale and torn with the pelting showers in the rainy season. Duryodhana said, 'O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies. If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.'
"Vaisampayana said, 'At that very moment, seated on a golden seat, with parched paddy and with flowers and water-pots and much gold, the mighty warrior Karna was installed king by Brahmanas versed in mantras. And the royal umbrella was held over his head, while Yak-tails waved around that redoubtable hero of graceful mien. And the cheers, having ceased, king (Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what shall I give unto thee that may compare with thy gift of a kingdom? O king, I will do all thou biddest!' And Suyodhana said unto him, 'I eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it so.' And they embraced each other in joy, and experienced great happiness.'"
SECTION CXXXIX
(Sambhava Parva continued)
"Vaisampayana said, 'After this, with his sheet loosely hanging down, Adhiratha entered the lists, perspiring and trembling, and supporting himself on a staff.
"Seeing him, Karna left his bow and impelled by filial regard bowed down his head still wet with the water of inauguration. And them the charioteer, hurriedly covering his feet with the end of his sheet, addressed Karna crowned with success as his son. And the charioteer embraced Karna and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of the coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer's son, and said by way of ridicule, 'O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire.' Karna, thus addressed, with slightly quivering lips fetched a deep sigh, looked at the God of the day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath from among his brothers, and addressed that performer of dreadful deeds, Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustrious deity Guha, who combines in his composition the portions of all the other deities is of a lineage unknown. Some call him the offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga. It hath been heard by us that persons born in the Kashatriya order have become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons, the preceptor Drona hath been born in a waterpot and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Karna), of the splendour of the Sun, and endued with every auspicious mark, and born also with a natural mail and ear-rings? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my swearing to obey him in everything. If there be anybody here to whom all that I have done unto Karna hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.'
"Vaisampayana continued, 'Then there arose a confused murmur amongst the spectators approving of Duryodhana's speech. The sun, however, went down, but prince Duryodhana taking Karna's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, accompanied by Drona and Kripa and Bhishma, returned to their abodes. And the people, too, came away, some naming Arjuna, some Karna, and some Duryodhana (as the victor of the day). And Kunti, recognising her son in Karna by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga, was from motherly affection, very pleased. And Duryodhana, O monarch, having obtained Karna (in this way), banished his fears arising out of Arjuna's proficiency in arms. And the heroic Karna, accomplished in arms, began to gratify Duryodhana by sweet speeches, while Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna.'"
SECTION CXL
(Sambhava Parva continued)
"Vaisampayana continued, 'Beholding the Pandavas and the son of Dhritarashtra accomplished in arms, Drona thought the time had come when he could demand the preceptorial fee. And, O king, assembling his pupils one day together, the preceptor Drona asked of them the fee, saying, 'Seize Drupada, the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee.' Those warriors then answering, 'So be it', speedily mounted up on their chariots, and for bestowing upon their preceptor the fee he had demanded, marched out, accompanied by him. Those bulls among men, smiting the Panchalas on their way, laid siege to the capital of the great Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these and many other foremost of Kshatriya princes of great prowess, vied with one another in becoming the foremost in the attack. And the princes, riding in first class chariots and following the cavalry, entered the hostile capital, and proceeded along the streets.
"Meanwhile, the king of Panchala, beholding that mighty force and hearing its loud clamour, came out of his palace, accompanied by his brothers. Though king Yajnasena was well-armed, the Kuru army assailed him with a shower of arrows, uttering their war-cry. Yajnasena, however, not easy to be subdued in battle, approaching the Kurus upon his white chariot, began to rain his fierce arrows around.
"Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor, that best of Brahmanas, Drona, and said, 'We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of the battle by any of these. Having said this, the sinless son of Kunti surrounded by his brothers, waited outside the town at a distance of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that, though he was fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conchs and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Then there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow-strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower their arrows upon the enemy. But the mighty bowman, Prishata's son, invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata, to afflict the hostile ranks with greater vigour. And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. Young and old, they all rushed to battle, assailing the Kurus with vigour. The Kauravas, then, O Bharata, beholding the battle become frightful, broke and fled wailing towards the Pandavas.
"The Pandavas, hearing the terrible wail of the beaten host, reverentially saluted Drona and ascended their chariots. Then Arjuna hastily bidding Yudhishthira not to engage in the fight, rushed forward, appointing the sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels, while Bhimasena ever fighting in the van, mace in hand, ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of his chariot-wheels. And like a Makara entering the sea, the mighty-armed Bhima, resembling a second Yama, mace in hand, entered the Panchala ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in battle, assailed that force with the prowess of his arms. And Bhima, like the great Destroyer himself, began to slay those elephants with his mace. Those huge animals, like unto mountains, struck with Bhima's mace, had their heads broken into pieces. Covered with stream of blood, they began to fall upon the ground like cliffs loosened by thunder. And the Pandavas prostrated on the ground elephants and horses and cars by thousands and slew many foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and elephants of the hostile force.
"Meanwhile, Phalguna, impelled by the desire of doing good unto Bharadwaja's son, assailed the son of Prishata with a shower of arrows and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth all things at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thousands. The Panchalas and the Srinjayas, on the other hand, thus assailed by the Pandava, met him with a perfect shower of weapons of various kinds. And they sent up a loud shout and fought desperately with Arjuna. The battle became furious and terrible to behold. Hearing the enemy's shouts, the son of Indra was filled with wrath and assailing the hostile host with a thick shower of arrows, rushed towards it furiously afflicting it with renewed vigour. They who observed the illustrious Arjuna at that time could not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there, mingled with cheers of approval. Then the king of the Panchalas, accompanied by (the generalissimo of his forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara rushing at the chief of the celestials (in days of yore). Then Arjuna covered the king of Panchala with a shower of arrows. Then there arose a frightful uproar among the Panchala host like unto the roar of a mighty lion springing at the leader of a herd of elephants. And beholding Arjuna rushing at the king of Panchala to seize him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana's son (Vali), approaching each other for combat, began to grind each other's ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts at which feat the spectators were all amazed. But Satyajit, without losing any time, assailed Arjuna with a hundred shafts. Then that mighty car-warrior, Arjuna, endued with remarkable lightness of motion, thus covered by that shower of arrows, rubbed his bow-string to increase the force and velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of the Panchalas, but Satyajit, quickly taking up a tougher bow, pierced with his arrows Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows repeatedly cut in twain and his horses slain, desisted from the fight.
"The king of the Panchalas, beholding his general thus discomfited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors, crowned with success, began to fight furiously, and quickly cutting his enemy's bow in twain as also his flagstaff which he caused to fall down, pierced his antagonist's horses, and charioteer also with five arrows. Then throwing aside his bow Arjuna took his quiver, and taking out a scimitar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Garuda seizeth a huge snake after agitating the waters of the ocean. At the sight of this, the Panchala troops ran away in all directions.
"Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, O Bhima, slay not his soldiers. Let us only give unto our preceptor his fee.'
"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty Bhimasena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O bull of the Bharata race, the princes then, taking Drupada with them after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control--humiliated and deprived of wealth--remembered that monarch's former hostility and addressing him said, 'Thy kingdom and capital have been laid waste by me. But fear not for thy life, though it dependeth now on the will of thy foe. Dost thou now desire to revive thy friendship (with me)?' Having said this, he smiled a little and again said, 'Fear not for thy life, brave king! We, Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection and love for thee have grown with me in consequence of our having sported together in childhood in the hermitage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked), I give thee half the kingdom (that was thine). Thou toldest me before that none who was not a king could be a king's friend. Therefore is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of all the territory lying on the southern side of the Bhagirathi, while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me hence for thy friend.'
"On hearing these words, Drupada answered, 'Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou doest. I am very much gratified with thee, and I desire thy eternal friendship.'
"Vaisampayana continued, 'After this, O Bharata, Drona released the king of Panchala, and cheerfully performing the usual offices of regard, bestowed upon him half the kingdom. Thenceforth Drupada began to reside sorrowfully in (the city of) Kampilya within (the province of) Makandi on the banks of the Ganga filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Panchalas up to the bank of the Charmanwati river. And Drupada from that day was well-convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth to find out the means of obtaining a son (who would subjugate his Brahmana foe).
"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the territory of Ahicchatra full of towns and cities, obtained by Arjuna, and bestowed upon Drona.'
SECTION CXLI
(Sambhava Parva continued)
"Vaisampayana continued, 'After the expiration, O king, of a year from this, Dhritarashtra, moved by kindness for the people, installed Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness and unswerving honesty (of heart). And within a short time Yudhishthira, the son of Kunti, by his good behaviour, manners and close application to business, overshadowed the deeds of his father. And the second Pandava, Vrikodara, began to receive continued lessons from Sankarshana (Valarama) in encounters with the sword and the mace and on the chariot. And after Bhima's education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. And Arjuna became celebrated for the firmness of his grasp (of weapons), for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. And Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.
"One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, 'There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, O Bharata, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, 'O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of poor energy. Thou hast, O hero, obtained that celestial weapon. None else deserveth it. But obey the command of the Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives.' When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, 'O sinless one, thou must fight with me when I fight with thee.' And that bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from (Vrihaspati) the spiritual chief of celestials, and continued to live under the control of his brothers. And Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of) king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.
"Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.'"
SECTION CXLII
(Sambhava Parva continued)
"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued with excess of energy had become so mighty, king Dhritarashtra became very miserable with anxiety. Then summoning unto his side Kanika, that foremost of minister, well-versed in the science of politics and an expert in counsels the king said, 'O best of Brahmanas, the Pandavas are daily overshadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as thou biddest.
"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science."
"Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him. Therefore the king should ever have recourse to chastisement in all he doeth. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produceth a festering sore. The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O sire, an enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When thy foe is in thy power, destroy him by every means open or secret. Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, O king, rule thy kingdom, always anxiously watching thy foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou has gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed on the principle of selection. Bear thy foe upon thy shoulders till the time cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in thy power shouldst thou destroy thy foe.'
"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.'
"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends, viz., a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, 'O tiger, thou hast made many an effort to seize this deer, but all in vain simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.' Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, 'Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer.' Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one, what the mouse hath said. He hath even said, O, fie on the strength of the king of the beasts! This deer hath been slain by me. By might of my arm he will today gratify his hunger.' When he hath boasted in such a language, I, for my part, do not wish to touch this food.' The tiger replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.' Having said this, the tiger went away.
"And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away.
"Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.'
"Kanika continued, 'If thy son, friend, brother, father, or even the spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips. Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smile the heinous offender who liveth by the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayest act with the greatest cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou should ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy thee to the root (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art certain to be annihilated. After testing their faithfulness thou shouldst employ spies in thy own kingdom and in the kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the (eighteen) tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains and in rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts--humility, oath, conciliation. Worshipping the feet of others by lowering thy head, inspiring hope, and the like. And, a person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way that thou mayest not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing thy purpose, shouldst thou, in all sincerity, consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposeth at ease as if he hath nothing more to do, is very like a person who awaketh, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished, one hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when thou doest anything never do it completely, but ever leave something to be desired for by others (whose services thou mayest need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid. But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception. Thou shouldst always reckon the future act as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayest overlook an important point in meeting it when it is before thee. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place (if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be long deferred before it is fulfilled; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity cometh as these are used on proper occasions, sweeping off their foes with all their allies and dependants as these shave the head or the chin without leaving a single hair. O supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayest not have to grieve in future. Well do I know that thou art endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect thyself from the sons of Pandu! O king, the sons of Pandu are stronger than their cousins (thy sons); therefore, O chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it, O king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear for thee from the Pandavas. Indeed, adopt such measures consonant with the science of policy that thou mayest not have to grieve in the future.'
"Vaisampayana continued, 'Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.'"
SECTION CXLIII
(Jatugriha Parva)
"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana, Duhsasana and Kama, in consultation with one another, formed an evil conspiracy. With the sanction of Dhritarashtra, the king of the Kurus, they resolved to burn to death Kunti and her (five) sons. But that wise Vidura, capable of reading the heart by external signs, ascertained the intention of these wicked persons by observing their countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge, and devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And providing for that purpose a boat strong enough to withstand both wind and wave, he addressed Kunti and said, 'This Dhritarashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. O blessed one, I have kept ready on the stream a boat capable of withstanding both wind and wave. Escape by it with thy children from the net that death hath spread around you.'
"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was deeply grieved, and with her children, O bull of Bharata's race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemies and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Pandavas, an innocent Nishada woman who had come there for some purpose, was, with her children burnt to death. And that worst of Mlechchhas, the wretched Purochana (who was the architect employed in building the house of lac) was also burnt in the conflagration. And thus were the sons of Dhirtarashtra with their counsellors deceived in their expectations. And thus also were the illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believing the Pandavas to have been burnt to death) became exceedingly sorry. And they sent messengers unto king Dhritarashtra to represent everything that had happened. And they said to the monarch, 'Thy great end hath been achieved! Thou hast at last burnt the Pandavas to death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.' Hearing this, Dhritarashtra with his children, made a show of grief, and along with his relatives, including Kshattri (Vidura) and Bhishma the foremost of the Kurus, performed the last honours of the Pandavas.'
"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas there from. That was a cruel act of theirs (the Kurus), acting under the counsels of the wicked (Kanika). Recite the history to me of all that happened. I am burning with curiosity to hear it.'
"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass (everybody) in strength and Arjuna highly accomplished in arms became pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son of Suvala, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu (Yudhishthira) as possessed of the qualifications for ruling the kingdom. And they said, 'Dhritarashtra, though possessed of the eye of knowledge, having been (born) blind, had not obtained the kingdom before. How can he (therefore) become king now? Then Bhishma, the son of Santanu, of rigid vows and devoted to truth, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son of Santanu and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.
"The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at (the sight of) the partiality of the citizens for Yudhishthira, he addressed the monarch and said, 'O father, I have heard the parting citizens utter words of ill omen. Passing thee by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but thou, from blindness, didst not obtain the kingdom, though fully qualified to have it. If Pandu's son now obtaineth the kingdom as his inheritance from Pandu, his son will obtain it after him and that son's son also, and so on will it descend in Pandu's line. In that case, O king of the world, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, O monarch, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.'"
SECTION CXLIV
(Jatugriha Parva continued)
"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his eyes, on hearing these words of his son and recollecting everything that Kanika had, said unto him, became afflicted with sorrow, and his mind also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the son of Suvala, and Duhsasana as their fourth, held a consultation together. Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by some clever contrivance, the Pandavas to the town of Varanavata. We shall then have no fear of them.' Dhritarashtra, on hearing these words uttered by his son, reflected for a moment and replied unto Duryodhana, saying, 'Pandu, ever devoted to virtue, always behaved dutifully towards all his relatives but particularly towards me. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favourite of the people. He is possessed of allies; how can we by force exile him from his ancestral kingdom? The counsellors and soldiers (of the state) and their sons and grandsons have all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us with all our friends and relatives now on account of Yudhishthira?"
"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But in view of the evil that is looming on the future as regards thyself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, O Bharata, may Kunti with her children come back from that place.'
"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?'
"Duryodhana answered, 'Bhishma hath no excess of affection for either side, and will, therefore, be neutral (in case of dispute). The son of Drona (Aswatthaman) is on my side. There is no doubt that where the son is, there the father will be. Kripa, the son of Saradwat, must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumeth me like a blazing fire, that robbeth me of sleep, and that pierces my heart even like a terrible dart.'"
SECTION CXLV
(Jatugriha Parva continued)
"Vaisampayana said, Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.' Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, 'These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.'
"Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.'
"The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"
SECTION CXLVI
(Jatugriha Parva continued)
"Vaisampayana said, 'The wicked Duryodhana became very pleased when the king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's race, Duryodhana, then, summoning his counsellor, Purochana in private, took hold of his right hand and said, 'O Purochana, this world, so full of wealth, is mine. But it is thine equally with me. It behoveth thee, therefore, to protect it. I have no more trustworthy counsellor than thee with whom to consult. Therefore, O sire, keep my counsel and exterminate my foes by a clever device. O, do as I bid thee. The Pandavas have, by Dhritarashtra, been sent to Varanavata, where they will, at Dhritarashtra's command, enjoy themselves during the festivities. Do that by which thou mayest this very day reach Varanavata in a car drawn by swift mules. Repairing thither, cause thou to be erected a quadrangular palace in the neighbourhood of the arsenal, rich in the materials and furniture, and guard thou the mansion well (with prying eyes). And use thou (in erecting that house) hemp and resin and all other inflammable materials that are procurable. And mixing a little earth with clarified butter and oil and fat and a large quantity of lac, make thou a plaster for lining the walls, and scatter thou all around that house hemp and oil and clarified butter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny behold them there or conclude the house to be an inflammable one. And having erected such mansion, cause thou the Pandavas, after worshipping them with great reverence, to dwell in it with Kunti and all their friends. And place thou there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhritarashtra may have no reason to complain. Thou must also so manage it all that none of Varanavata may know anything till the end we have in view is accomplished. And assuring thyself that the Pandavas are sleeping within in confidence and without fear, thou must then set fire to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will say that they have been burnt in (an accidental) conflagration of their house.
"Saying, 'So be it' unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. And going thither, O king, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do."
SECTION CXLVII
(Jatugriha Parva continued)
"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking thereto some fine horses endued with the speed of wind. While they were on the point of entering their cars, they touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race. Then saluting with reverence all the older men, and embracing their equals, receiving the farewell of even the children, and taking leave of all the venerable ladies in their household, and walking round them respectfully, and bidding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. And Vidura of great wisdom and the other bulls among the Kurus and the citizens also, from great affliction, followed those tigers among men to some distance. And some amongst the citizens and the country people, who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, 'King Dhritarashtra of wicked soul seeth no things with the same eye. The Kuru monarch casteth not his eye on virtue. Neither the sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin of waging a rebellious war). When these will remain quiet, how shall the illustrious son of Madri do anything? Having inherited the kingdom from their father, Dhritarashtra could not bear them. How is that Bhishma who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of Kuru's race both cherished us of old with fatherly care. But now that Pandu that tiger among men, hath ascended to heaven, Dhritarashtra cannot bear with these princes his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, where Yudhishthira will go.'
"Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, 'The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he biddeth, is indeed, our duty. Ye are our friends. Walking round us and making us happy by your blessings, return ye to your abodes. When the time cometh for anything to be done for us by you, then, indeed, accomplish all that is agreeable and beneficial to us.' Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.
"And after the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of his dangers), addressed him in these words. The learned Vidura, conversant with the jargon (of the Mlechchhas), addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, 'He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind man seeth not his way: the blind man hath no knowledge of direction. He that hath no firmness never acquireth prosperity. Remembering this, be upon your guard. The man who taketh a weapon not made of steel (i.e., an inflammable abode) given him by his foes, can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keepeth his five (senses) under control can never be oppressed y his enemies.'
"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura, that foremost of all learned men, saying, 'I have understood thee.' Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, 'The words that Kshattri said unto thee in the midst of many people so indistinctly as if he did not say anything, and thy reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and thee.'
"Yudhishthira replied, 'The virtuous Vidura said unto me that we should know that the mansion (for our accommodation at Varanavata) hath been built of inflammable materials. He said unto me, 'The path of escape too shall not be unknown to thee,'--and further,--'Those that can control their senses can acquire the sovereignty of the whole world.'--The reply that I gave unto Vidura was, 'I have understood thee.'
"Vaisampayana continued, 'The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.'"
SECTION CXLVIII
(Jatugriha Parva continued)
"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing that the son of Pandu had come, were filled with joy at the tidings, speedily came out of Varanavata, in vehicles of various kinds numbering by thousands, taking with them every auspicious article as directed by the Sastras, for receiving those foremost of men. And the people of Varanavata, approaching the sons of Kunti blessed them by uttering the Jaya and stood surrounding them. That tiger among men, viz., the virtuous Yudhishthira thus surrounded by them looked resplendent like him having the thunderbolt in his hands (viz., Indra) in the midst of the celestials. And those sinless ones, welcomed by the citizens and welcoming the citizens in return, then entered the populous town of Varanavata decked with every ornament. Entering the town those heroes first went, O monarch, to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the officials of the town, and then of the Sutas and the Vaisyas and then to those of even the Sudras, O bull of Bharata's race, thus adored by the citizens, the Pandavas at last went with Purochana going before them, to the palace that had been built for them, Purochana then began to place before them food and drink and beds and carpets, all of the first and most agreeable order. The Pandavas attired in costly robes, continued to live there, adored by Purochana and the people having their homes in Varanavata.
"After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion (he had built) called 'The Blessed Home,' but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace (of Siva) on the Kailasa mount. The foremost of all virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, 'O chastiser of foes, this house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stayeth here with the object of burning me to death when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence, knew of this danger, and, therefore, hath warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection hath told us that this house, so full of danger, hath been constructed by the wretches under Duryodhana acting in secrecy.'
"Hearing this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first.' Yudhishthira replied, 'It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana careth little for obloquy or sin. The wretch stayeth here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru's race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana hath both; while we have no friends and allies, Duryodhana hath both; while we are without wealth, Duryodhana hath at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch (Purochana) and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.'"
SECTION CXLIX
(Jatugriha Parva continued)
"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, 'I have been sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me what I am to do for ye. From the trust he reposeth in me Vidura hath said unto me, 'Go thou unto the Pandavas and accomplish thou their good. What shall I do for you? Purochana will set fire to the door of thy house on the fourteenth night of this dark fortnight. To burn to death those tigers among men, the Pandavas, with their mother, is the design of that wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee something in the Mlechchha tongue to which thou also didst reply in same language. I state these particulars as my credentials.' Hearing these words, Yudhishthira, the truthful son of Kunti replied, 'O amiable one, I now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura doth not know. As his, so ours art thou. Make no difference between him and us. We are as much thine as his. O, protect us as the learned Vidura ever protecteth us. I know that this house, so inflammable, hath been contrived for me by Purochana at the command of Dhritarashtra's son. That wicked wretch commanding wealth and allies pursueth us without intermission. O, save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana's knowledge thereof.' On hearing these words, the miner said, 'So be it,' and carefully beginning his work of excavation, made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend, that good miner.'"
SECTION CL
(Jatugriha Parva continued)
"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and without suspicion for a full year, Purochana became exceedingly glad. And beholding Purochana so very glad, Yudhishthira, the virtuous son of Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva) said, 'The cruel-hearted wretch hath been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us, six persons, fly hence unobserved by all!'
"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti's leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, 'The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer's relatives. He indeed hath set fire to it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it.'
"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the fate of the Pandavas), and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But those chastisers of foes, for sleepiness and fear, could not with their mother proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.'"
SECTION CLI
(Jatugriha Parva continued)
"Vaisampayana said, 'About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the learned Vidura had said (unto thee) as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth himself knowing this, etc.' By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura, conversant with everything, hath again said, 'O son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.' This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!'
"Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, 'Vidura having smelt your heads and embraced you (mentally), hath said again that in commencing your auspicious journey and going alone you should never be careless.'
"Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. And having taken them over the water and seen them all safe on the opposite bank, he uttered the word 'Jaya' (victory) to their success and then left them and returned to the place whence he had come.
"The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.'"
SECTION CLII
(Jatugriha Parva continued)
"Vaisampayana said, 'Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that (Duryodhana's) counsellor Purochana had been burnt to death. And the people began to bewail aloud saying, 'Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great desire hath been achieved! Thou hast burnt to death the Pandavas!'
"They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.
"The citizens then sent to Dhritarashtra to inform him that the Pandavas along with (Duryodhana's) counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of great fame, hath, indeed, died today when those heroic sons of his together with their mother have been burnt to death. Ye men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.'
"Having said this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud, 'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh, Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.
"Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached, O king, a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, 'What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana hath or hath not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on thyself, proceed thou as before. Thou alone amongst us art strong and swift as the wind.'
"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.'"
SECTION CLIII
(Jatugriha Parva continued)
"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). And the mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passeth through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!' Kunti repeatedly said this unto her sons. Hearing these words, Bhima's heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banian tree with widespreading branches. Setting down there his brothers and mother, O bull of Bharata's race; he said unto them, 'Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.' Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. And, O bull of Bharata's race, he soon came upon a lake and bathed and slaked his thirst. And affectionate unto his brothers, he brought for them, O Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti--the sister of Vasudeva, that grinder of hostile hosts--the daughter of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of us (five brothers),--resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed--thus asleep, as she should never be, on the bare ground! Oh, she who hath brought forth these sons by Dharma and Indra and Maruta--she who hath ever slept within palaces--now sleepeth, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleepeth on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But ye wicked wretches, ye are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send thee, (O Duryodhana), to the regions of Yama (Pluto) with thy children and friends and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?'
"Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. And Bhima said unto himself, 'I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And this will slake their thirst after they rise refreshed from sleep.' Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.'"
SECTION CLIV
(Hidimva-vadha Parva)
"Vaisampayana said, 'Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great energy and prowess, he was a cruel cannibal of visage that was grim in consequence of his sharp and long teeth. He was now hungry and longing for human flesh. Of long shanks and a large belly, his locks and beard were both red in hue. His shoulders were broad like the neck of a tree; his ears were like unto arrows, and his features were frightful. Of red eyes and grim visage, the monster beheld, while casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu yawning wistfully at times. Of huge body and great strength, of complexion like the colour of a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human flesh. And scenting the odour of man, he addressed his sister, saying, 'O sister, it is after a long time that such agreeable food hath approached me! My mouth waters at the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any substance, I shall, today, after a long time, put into the most delicious flesh. Attacking the human throat and even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and fresh and frothy. Go and ascertain who these are, lying asleep in these woods. The strong scent of man pleaseth my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. Thou needest have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. And after feasting to our fill on human flesh we shall then dance together to various measures!'
"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O bull of Bharata's race, to the spot where the Pandavas were. And on going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. And beholding Bhimasena unrivalled on earth for beauty and like unto a vigorous Sala tree, the Rakshasa woman immediately fell in love with him, and she said to herself, 'This person of hue like heated gold and of mighty arms, of broad shoulders as the lion, and so resplendent, of neck marked with three lines like a conch-shell and eyes like lotus-petals, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman's love for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine will only be momentary. But if I slay him not, I can enjoy, with him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming form at will, assumed an excellent human form and began to advance with slow steps towards Bhima of mighty arms. Decked with celestial ornaments she advanced with smiles on her lips and a modest gait, and addressing Bhima said, 'O bull among men, whence hast thou come here and who art thou? Who, besides, are these persons of celestial beauty sleeping here? Who also, O sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Dost thou not know that this forest is the abode of a Rakshasa. Truly do I say, here liveth the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have been sent hither even by that Rakshasa--my brother--with the cruel intent of killing you for his food. But I tell thee truly that beholding thee resplendent as a celestial, I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body hath been pierced by (the shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me thine. O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human flesh. O sinless one, be thou my husband. We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayest enjoy great felicity with me in those regions.'
"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can, like a Muni having all his passions under control, abandon his sleeping mother and elder and younger brothers? What man like me would go to gratify his lust, leaving his sleeping mother and brothers as food for a Rakshasa?'
"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you all that is agreeable to thee! I shall certainly rescue you all from my cannibal brother?'
"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers and mother sleeping comfortably in the woods. O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. O amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delicate shape. I care not.'"
SECTION CLV
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree, proceeded quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head standing erect, of large open mouth and body like unto a mass of dark clouds, teeth long and sharp-pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I entreat thee, do with thy brothers, as I bid thee. O thou of great courage, as I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount ye on my hips, I will carry you all through the skies. And, O chastiser of foes, awaken these and thy mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.'
"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these, O thou of slender waist. I will slay this (cannibal) before thy very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist of mine, nor can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant. Behold also these thighs of mine like unto iron maces, and this broad and adamantine chest. O beautiful one, thou shall today behold my prowess like unto that of Indra. O thou of fair hips, hate me not, thinking that I am a man.'
"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt. But I have seen the prowess that Rakshasas exert upon men.'
"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the handsomest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of ornament and attired in fine transparent robes. The cannibal, beholding her in that charming human form, suspected that she was desirous of carnal intercourse and became indignant. And, O best of the Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and addressing her said, 'What senseless creature wishes to throw obstacles in my path now that I am so hungry? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury. Thou art ready to sacrifice the good name and honour of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee.' Addressing his sister thus, Hidimva, with eyes red with anger and teeth pressing against teeth, ran at her to kill her then and there. But beholding him rush at his sister, Bhima, that foremost of smiter, endued with great energy, rebuked him and said, Stop--Stop!"
"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with his sister, smiled (in derision), and said, addressing him, 'O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,--it behoveth thee not to kill a woman, especially when she hath been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She hath, in this, been moved by the deity of desire that pervadeth every living form. Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command. Beholding my person, she desireth me. In that the timid girl doth no injury to thee. It is the deity of desire that hath offended. It behoveth thee not to injure her for this offence. O wicked wretch, thou shalt not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send thee today to the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When thou art slain by me on the field of battle, let herons and hawks and jackals tear in glee thy limbs today on the ground. In a moment I shall today make this forest destitute of Rakshasas,--this forest that had so long been ruled by thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold thyself, huge though thou art like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, thyself slain by me, men ranging these woods will henceforth do so safely and without fear.'
"Hearing these words, Hidimva said, 'What need is there, O man, for this thy vaunt and this thy boast? Accomplish all this first, and then mayst thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be strong and endued with prowess, so thou shalt rightly estimate thy strength today in thy encounter with me. Until that, I will not slay these (thy brothers). Let them sleep comfortably. But I will, as thou art a fool and the utterer of evil speeches, slay thee first. After drinking thy blood, I will slay these also, and then last of all, this (sister of mine) that hath done me an injury.'
"Vaisampayana continued, 'Saying this, the cannibal, extending his arms ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of terrible prowess quickly seized, as though in sport, with great force, the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty-two cubits like a lion dragging a little animal. Then the Rakshasa, thus made to feel the weight of Bhima's strength, became very angry and clasping the Pandava, sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a greater distance, lest his yells should awaken his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hidimva and Bhimasena put forth their prowess. Fighting like two full-grown elephants mad with rage, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers among men (the sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them.'"
SECTION CLVI
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?' Thereupon Hidimva replied, 'This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son's opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine--my husband. Behold now that couple--man and Rakshasa--both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.'
"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa, slowly, said with smiles on his lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.
"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.' Arjuna at this juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.'
"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, 'Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.'
"Then all those mighty car-warriors, those tigers among men, saying, 'So be it,' proceeded along with their mother, followed by Hidimva, the Rakshasa woman.'"
SECTION CLVII
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.' Then Yudhishthira beholding Bhima in rage, said, 'O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?'
"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, 'O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one's life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.'
"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at nightfall.'
"Vaisampayana continued, 'Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the sides. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains. Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald-headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.
"Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha also--that foremost of Rakshasas--promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).'"
SECTION CLVIII
(Hidimva-vadha Parva continued)
"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then went, O king, from forest to forest killing deer and many animals (for their food). And in the course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their company those illustrious heroes were attired in the garbs of ascetics. And those mighty car-warriors sometimes proceeded in haste, carrying their mother on their backs; and sometimes they proceeded in disguise, and sometimes again with great celerity. And they used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.'
"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this affliction of yours consisting in your deceitful exile by the son of Dhritarashtra. Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye. But men are always partial to those who are in misfortune or of tender years. It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you. Live ye there in disguise, waiting for my return.'
'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting the Pandavas, led them into the town of Ekachakra. And the master also comforted Kunti, saying, 'Live, O daughter! This son of thine, Yudhishthira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, will rule over all the other monarchs of the earth. There is little doubt that, having by means of Bhima's and Arjuna's prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as those of Madri--mighty car-warriors all--will cheerfully sport as pleaseth them in their dominions. These tigers among men will also perform various sacrifices, such as the Rajasuya and the horse-sacrifice, in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.'
"Vaisampayana continued, 'With these words Vyasa introduced them into the dwelling of a Brahmana. And the island-born Rishi, addressing the eldest of the Pandavas, said, 'Wait here for me! I will come back to you! By adapting yourselves to the country and the occasion you will succeed in becoming very happy.'
"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be it.' And the illustrious master, the Rishi Vyasa, then went away to the region whence he had come.'"
SECTION CLIX
(Vaka-vadha Parva)
"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'
"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on arriving at Ekachakra, lived for a short time in the abode of a Brahmana. Leading an eleemosynary life, they behold (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes, and they became great favourites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they gathered in their mendicant tours, and Kunti used to divide the whole amongst them, each taking what was allotted to him. And those heroic chastisers of foes, with their mother, together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In this way, O bull of Bharata's race, the illustrious Pandavas lived there for some time.
"One day, while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brahmana. Hearing the inmates of the Brahmana's house wailing and indulging in piteous lamentations, Kunti, O king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha, addressing Bhima, said these words full of compassion. 'Our woes assuaged, we are, O son, living happily in the house of this Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others' abodes! O child, he is a true man upon whom favours are never lost. He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.'
"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the nature of the Brahmana's distress and whence also it hath arisen. Learning all about it, relieve it I will however difficult may the task prove.'
"Vaisampayana continued 'While mother and son were thus talking with each other, they heard again, O king, another wail of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards her tethered calf. She beheld the Brahmana with his wife, son and daughter, sitting with a woeful face, and she heard the Brahmana say, 'Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot! Life is sorrow and disease; life is truly a record of misery! The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained. The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one's possessions, and if any mishap befalls them, the possessor becomes afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we would be happy, but thou didst not then listen to me. Though frequently solicited by me, thou, O simple woman, said to me, 'I have been born here, and here have I grown old; this is my ancestral homestead.' Thy venerable father, O wife, and thy mother also, have, a long time ago, ascended to heaven. Thy relations also had all been dead. Oh why then didst thou yet like to live here? Led by affection for thy relatives thou didst not then hear what I said. But the time is now come when thou art to witness the death of a relative. Oh, how sad is that spectacle for me! Or perhaps the time is come for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive. Thou art my helpmate in all good deeds, self-denying and always affectionate unto me as a mother. The gods have given thee to me as a true friend and thou art ever my prime stay. Thou hast, by my parents, been made the participator in my domestic concerns. Thou art of pure lineage and good disposition, the mother of children, devoted to me, and so innocent; having chosen and wedded thee with due rites, I cannot abandon thee, my wife, so constant in thy vows, to save my life. How shall I myself be able to sacrifice my son a child of tender years and yet without the hirsute appendages (of manhood)? How shall I sacrifice my daughter whom I have begotten myself, who hath been placed, as a pledge, in my hands by the Creator himself for bestowal on a husband and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughters' sons? Some people think that the father's affection for a son is greater; others, that his affection for a daughter is greater, mine, however, is equal. How can I be prepared to give up the innocent daughter upon whom rest the regions of bliss obtainable by me in after life and my own lineage and perpetual happiness? If, again, I sacrifice myself and go to the other world, I should scarcely know any peace, for, indeed, it is evident that, left by me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand, if I sacrifice myself, these, without me, will certainly perish. The distress into which I have fallen is great; nor do I know the means of escape. Alas, what course shall I take today with my near ones. It is well that I should die with all these, for I can live no longer.'"
SECTION CLX
(Vaka-vadha Parva continued)
"Vaisampayana said, "On hearing these words of the Brahmana, his wife said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning; thou knowest that all men are sure to die; none should grieve for that which is inevitable. Wife, son, and daughter, all these are sought for one's own self. As thou art possessed of a good understanding, kill thou thy sorrows. I will myself go there. This indeed, is the highest and the eternal duty of a woman, viz., that by sacrificing her life she should seek the good of her husband. Such an act done by me will make thee happy, and bring me fame in this world and eternal bliss hereafter. This, indeed, is the highest virtue that I tell thee, and thou mayest, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me. I have borne thee a daughter and a son and thus been freed from the debt I had owed thee. Thou art well able to support and cherish the children, but I however, can never support and cherish them like thee. Thou art my life, wealth, and lord; bereft of thee, how shall these children of tender years--how also shall I myself, exist? Widowed and masterless, with two children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life? If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl? Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house--this innocent girl--in the way along which her ancestors have always walked? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of want when I shall become masterless? Overpowering myself who shall be masterless, unworthy persons will demand (the hand of) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force, like crows carrying away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy persons, I shall be despised in the world by even persons that are dishonourable, and I will certainly die. These children also, bereft of me and thee, their father, will, I doubt not, perish like fish when the water drieth up. There is no doubt that bereft of thee the three will perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons conversant with morals have said that for women that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself, for thee. For a woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one's self from danger and distress. One must guard one's wealth for freeing one's self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by (means of) his wife and his wealth. The learned have enunciated the truth that one's wife, son, wealth, and house, are acquired with the intention of providing against accidents, foreseen or unforeseen. The wise have also said that all one's relations weighed against one's own self would not be equal unto one's self. Therefore, revered sir, protect thy own self by abandoning me. O, give me leave to sacrifice myself, and cherish thou my children. Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, being conversant with the rules of morality, to place me before the Rakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore, it grieveth not me to die. I have borne thee children and have also grown old; I am ever desirous of doing good to thee; remembering all these I have come to this resolution. O revered sir, abandoning me thou mayest obtain another wife. By her thou mayest again acquire religious merit. There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first. Considering all this, and remembering too that sacrifice of thy own self is censurable, O, liberate today without loss of time thy own self, thy race, and these thy children (by abandoning me).'
"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana embraced her, and they both began to weep in silence, afflicted with grief.'"
SECTION CLXI
(Vaka-vadha Parva continued)
"Vaisampayana said, 'On hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them, saying, 'Why are you so afflicted and why do you so weep, as if you have none to look after you? O, listen to me and do what may be proper. There is little doubt that you are bound in duty to abandon me at a certain time. Sure to abandon me once, O, abandon me now and save every thing at the expense of me alone. Men desire to have children, thinking that children would save them (in this world as well as in the region hereafter). O, cross the stream of your difficulties by means of my poor self, as if I were a raft. A child rescueth his parents in this and the other regions; therefore is the child called by the learned Putra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my father. This my brother is of tender years, so there is little doubt that he will perish if thou diest now. If thou, my father, diest and my brother followeth thee, the funeral cake of the Pitris will be suspended and they will be greatly injured. Left behind by my father and brother, and by my mother also (for she will not survive her husband and son) I shall be plunged deeper and deeper in woe and ultimately perish in great distress. There can be little doubt that if thou escape from this danger as also my mother and infant brother, then thy race and the (ancestral) cake will be perpetuated. The son is one's own self; the wife is one's friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by removing that source of trouble, and do thou thereby set me in the path of virtue. As I am a girl, O father, destitute of thee, I shall be helpless and plunged in woe, and shall have to go everywhere. It is therefore that I am resolved to rescue my father's race and share the merit of that act by accomplishing this difficult task. If thou, O best of Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I shall be very much pained. Therefore, O father, be kind to me. O thou best of men, for our sake, for that of virtue and also thy race, save thyself, abandoning me, whom at one time thou shall be constrained to part from. There need be no delay, O father, in doing that which is inevitable. What can be more painful than that, when thou hast ascended to heaven, we shall have to go about begging our food, like dogs, from strangers. But if thou art rescued with thy relations from these difficulties, I shall then live happily in the region of the celestials. It hath been heard by us that if after bestowing thy daughter in this way, thou offerest oblations to the gods and the celestials, they will certainly be propitious.'
"Vaisampayana continued, 'The Brahmana and his wife, hearing these various lamentations of their daughter, became sadder than before and the three began to weep together. Their son, then, of tender years, beholding them and their daughter thus weeping together, lisped these words in a sweet tone, his eyes having dilated with delight, 'Weep not, O father, nor thou, O mother, nor thou O sister!' And smilingly did the child approach each of them, and at last taking up a blade of grass said in glee, 'With this will I slay the Rakshasa who eateth human beings!' Although all of them had been plunged in woe, yet hearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti thinking that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead.'"
SECTION CLXII
(Vaka-vadha Parva continued)
'Kunti said, 'I desire to learn from you the cause of this grief, for I will remove it, if possible.'
"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed worthy of thee. But this grief is incapable of being removed by any human being. Not far from this town, there liveth a Rakshasa of the name of Vaka, which cannibal is the lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He being the chief of the Asuras, this town and the country in which it is situate are protected by his might. We have no fear from the machinations of any enemy, or indeed from any living soul. The fee, however, fixed for that cannibal is his food, which consists of a cart-load of rice, two buffaloes, and a human being who conveyeth them unto him. One after another, the house-holders have to send him this food. The turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them with their children and wives and devoureth them all. There is, in this country, a city called Vetrakiya, where liveth the king of these territories. He is ignorant of the science of government, and possessed of little intelligence, he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we certainly deserve it all, inasmuch as we live within the dominion of that wretched and weak monarch in perpetual anxiety. Brahmanas can never be made to dwell permanently within the dominions of any one, for they are dependent on nobody, they live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acquisition of these three, the course of my actions hath been the reverse. Hence, plunged into a sea of danger, am suffering sorely. That turn, destructive of one's family, hath now devolved upon me. I shall have to give unto the Rakshasa as his fee the food of the aforesaid description and one human being to boot. I have no wealth to buy a man with. I cannot by any means consent to part with any one of my family, nor do I see any way of escape from (the clutches of) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today, attended by all my family in order that that wretch might devour us all at once'"
SECTION CLXIII
(Vaka-vadha Parva continued)
"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years, also only one daughter, young and helpless, so I do not like that any of these, or thy wife, or even thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one of them go, carrying in thy behalf tribute of that Rakshasa.'
"Hearing this, the Brahmana replied, 'To save my own life I shall never suffer this to be done. I shall never sacrifice, to save myself, the life of a Brahmana or of a guest. Indeed, even those that are of low origin and of sinful practices refuse to do (what thou askest me to do). It is said that one should sacrifice one's self and one's offspring for the benefit of a Brahmana. I regard this advice excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana is the highest sin, and there is no expiation for it. I think a reluctant sacrifice of one's own self is better than the reluctant sacrifice of a Brahmana. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act, from the consequence of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with practices allowable in seasons of distress, have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife, but I would never sanction the death of a Brahmana.'
"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa will not be able to kill my son, for that son of mine is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, O Brahmana, do not disclose this fact to anybody, for if it be known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.'
"Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti's speech, which was unto them as nectar. Then Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it.'"
SECTION CLXIV
(Vaka-vadha Parva continued)
"Vaisampayana said, 'After Bhima had pledged himself to accomplish the task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhishthira, the son of Pandu from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhishthira asked her in private, 'What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.'
"Yudhishthira said, 'What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's? Thou hast, O mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas, That Bhima, relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetous son of Dhritarashtra, that hero of immeasurable energy, remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the whole night and by whose prowess we were rescued from the palace of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of Dhritarashtra and acquired the whole earth with all her wealth, upon what considerations, O mother, hast thou resolved upon abandoning him? Hast thou been deprived of thy reason? Hath thy understanding been clouded by the calamities thou hast undergone?'
"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou needst not be at all anxious on account of Vrikodara. I have not come to this resolve owing to any weakness of understanding. Respected by him, and with our sorrows assuaged, we have, O son, been living in the house of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son, that Brahmana, I have resolved to do this. He, indeed, is a man upon whom good offices are never lost. The measure of his requital becometh greater than the measure of the services he receiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vrikodara is great. The might of Bhima's arms is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying you all, each heavy as an elephant, from Varanavata. There is no one on earth equal unto Bhima in might; he may even overcome that foremost of warriors, the holder of the thunderbolt himself. Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces. From this also, O son of Pandu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmana's foe. I have not acted in this from foolishness or ignorance or from motive of gain. I have deliberately resolved to do this virtuous deed. By this act, O Yudhishthira, two objects will be accomplished; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Brahmana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth that great fame in this world as in the other. A Kshatriya rendering help unto a Vaisya also on this earth certainly acquires world-wide popularity. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doeth so, in his next life he receiveth his birth in a royal line, commanding prosperity and the respect of other kings. O scion of Puru's race, the illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in bygone days. It is therefore, that I have resolved upon accomplishing this.'"
SECTION CLXV
(Vaka-vadha Parva continued)
"Having heard these words of his mother, Yudhishthira said, 'What thou, O mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excellent Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, O mother, always compassionate unto Brahmanas. But tell the Brahmana, O mother, that he doth not do anything whereby the dwellers in this town may know all about it, and make him promise to keep thy request.'
"Vaisampayana continued, 'Then, when the night passed away, Bhimasena, the son of Pandu, taking with him the Rakshasa's food set out for the place where the cannibal lived. The mighty son of Pandu, approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger at Bhima's words, came out and approached the place where Bhima was.
"Of huge body and great strength, of red eyes, red beard, and red hair, he was terrible to behold, and he came, pressing deep the earth with his tread. The opening of his mouth, was from ear to ear and his ears themselves were straight as arrows. Of grim visage, he had a forehead furrowed into three lines. Beholding Bhima eating his food, the Rakshasa advanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, 'Who is this fool, who desiring to go to the abode of Yama, eateth in my very sight the food intended for me?' Hearing these words, Bhima, O Bharata, smiled in derision and disregarding the Rakshasa, continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms upraised ran at Bhima desiring to kill him, there and then. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara, that slayer of hostile heroes continued to eat the Rakshasa's food. Filled with wrath at this, the Rakshasa struck, from behind with both his arms a heavy blow on the back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by the mighty Rakshasa, with both his hands, did not even look up at the Rakshasa but continued to eat as before. Then the mighty Rakshasa, inflamed with wrath, tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten up the whole of that food and washing himself stood cheerfully for fight. Then, O Bharata, possessed of great energy, Bhima, smiling in derision, caught with his left hand the tree hurled at him by the Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees, hurled them at Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king, the combat with trees between that human being and the Rakshasa, became so terrible that the region around soon became destitute of trees. Then the Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms. That mighty hero also clasping with his own strong arms the strong-armed Rakshasa, and exerting himself actively, began to drag him violently. Dragged by Bhima and dragging Bhima also, the cannibal was overcome with great fatigue. The earth began to tremble in consequence of the strength they both exerted, and large trees that stood there broke in pieces. Then Bhima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees and began to strike him with great force. Then placing one knee on the middle of the Rakshasa's back, Bhima seized his neck with his right hand and the cloth on his waist with his left, and bent him double with great force. The cannibal then roared frightfully. And, O monarch, he also began to vomit blood while he was being thus broken on Bhima's knee.'"
SECTION CLXVI
(Vaka-vadha Parva continued)
"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on Bhima's knee), died, uttering frightful yells. Terrified by these sounds, the relatives of that Rakshasa came out, O king, with their attendants. Bhima, that foremost of smiters, seeing them so terrified and deprived of reason, comforted them and made them promise (to give up cannibalism), saying, 'Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima, said, 'So be it,' and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal, placed him at one of the gates of the town and went away unobserved by any one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions.
"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's abode and related to Yudhishthira all that had happened, in detail. The next morning the inhabitants of the town in coming out saw the Rakshasa lying dead on the ground, his body covered with blood. Beholding that terrible cannibal, huge as a mountain cliff, thus mangled and lying on the ground, the hair of the spectators stood erect. Returning to Ekachakra, they soon gave the intelligence. Then, O king, the citizens by thousands accompanied by their wives, young and old, all began to come to the spot for beholding the Vaka and they were all amazed at seeing that superhuman feat. Instantly, O monarch, they began to pray to their gods. Then they began to calculate whose turn it had been the day before to carry food to the Rakshasa. And ascertaining this, they all came to that Brahmana and asked him (to satisfy their curiosity). Thus asked by them repeatedly, that bull among Brahmanas, desirous of concealing the Pandavas, said these words unto all the citizens, 'A certain high-souled Brahmana, skilled in mantras, beheld me weeping with my relatives after I had been ordered to supply the Rakshasa's food. Asking me the cause and ascertaining the distress of the town, that first of Brahmanas gave me every assurance and with smiles said, 'I shall carry the food for that wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the food towards the forest of Vaka. This deed, so beneficial unto us all, hath very certainly been done by him.'
Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered much. And the Vaisyas and the Sudras also became exceedingly glad, and they all established a festival in which the worship of Brahmanas was the principal ceremony (in remembrance of this Brahmana who had relieved them from their fears of Vaka).
SECTION CLXVII
(Chaitraratha Parva)
After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before.
"Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?'
"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada.
"Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?'
"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"
SECTION CLXVIII
(Chaitraratha Parva continued)
"The Brahmana said, 'At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. And it so happened that a wind arose and disrobed the Apsara standing there. And the Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi's vital fluid came out. And as it came out, he held it in a pot (drana), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). And Drona studied all the Vedas and their several branches. And Bharadwaja had a friend named Prishata who was the king of Panchalas. And about the time that Drona was born, Prishata also obtained a son named Drupada. And that bull amongst Kshatriyas, Prishata's son, going every day to that asylum of Bharadwaja, played and studied with Drona. And after Prishata's death, Drupada succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of his retiring into the weeds) was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, 'O best of Brahmanas, know me to be Drona who hath come to thee to obtain thy wealth.' Rama replied, saying, 'I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, thou mayest ask of me one of these two, either my body or my weapons.' Then Drona said, 'It behoveth thee, sir, to give me all thy weapons together with (the mysteries of) their use and withdrawal.'
"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,' gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, 'Know me for thy friend.' Hearing this Drupada said, 'One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why dost thou, therefore, desire (to revive our) former friendship?'
"The Brahmana continued, 'Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, 'Ye sinless ones, it behoveth you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.' Then Arjuna and others said unto their preceptor, 'So be it.'--After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, 'Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.' Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, 'O king, I again solicit thy friendship; and because none who is not a king deserveth to be the friend of a king, therefore, O Yajnasena, I am resolved to divide thy kingdom amongst ourselves. While thou art the king of the country to the south of Bhagirathi (Ganga), I will rule the country to the north.'
"The Brahmana continued, 'The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, 'O high-souled son of Bharadwaja, blest be thou, let it be so, let there be eternal friendship between us as thou desirest!' Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king's mind for a single moment. Sad at heart, the king began to waste away.'"
SECTION CLXIX
(Chaitraratha Parva continued)
"The Brahmana continued, 'King Drupada (after this), distressed at heart, wandered among many asylums of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, 'Oh, I have no offspring surpassing all in accomplishments.' And the monarch, from great despondency, always said 'Oh, fie on those children that I have and on my relatives!' And ever thinking of revenging himself on Drona, the monarch sighed incessantly. And that best of kings, O Bharata, even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred asylum of Brahmanas. There was in that asylum no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. And the king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. And those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas. Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him (one day), saying, 'O Upayaja, O Brahmana, if thou, performest those sacrificial rites by (virtue of) which I may obtain a son who may slay Drona, I promise thee ten thousand kine, or whatever else may be agreeable to thee, O first of Brahmanas, truly am I ready to make gifts to thee.' Thus addressed by the king, the Rishi replied, saying, 'I cannot (perform such rites).' But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, that first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, 'My elder brother (Yaja), one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him (at the time) and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (particular) fruit he saw not any impropriety of sinful nature: Indeed, he who observeth not purity (in one instance) is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat (impure) remnants of other people's feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, O king, go unto him; he will perform spiritual offices for thee.' Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still) worthy of homage, Drupada said unto him, 'O master, perform thou spiritual offices for me and I will give thee eighty thousand kine! Enmity with Drona burneth my heart; it behoveth thee therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great intelligence, the son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma force is greater in itself than (Drona's) Brahma force united with Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of my possession of Kshatriya might alone, I solicit the aid of thy Brahma force, having obtained thee so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So be it.' Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. And knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice (by aid of fire) from which the king was to obtain offspring. And he said, 'O king, a child shall be born unto thee, endued, as thou desirest, with great prowess, great energy, and great strength.'
"The Brahmana continued, 'Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. (And when everything was complete) Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also beareth many sweet scents; I am hardly fit for accepting (the sanctified butter which is to give me offspring). Wait for me a little, O Yaja! Wait for that happy consummation.' Yaja, however, replied, 'O lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished when the oblation hath already been prepared by me and sanctified by Upayaja's invocations?'
"The Brahmana continued, 'Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. And immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, 'Excellent, Excellent.' The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, 'This prince hath been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.' And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blest with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men. Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired (in marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair hips was born an incorporeal voice said, 'This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.' On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, 'Let not these know any one else except myself as their mother.' Yaja, desiring to do good unto the king said, 'So be it!' Then the Brahmanas (present there), their expectations fully gratified, bestowed names upon the new-born pair, 'Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.' And they also said, 'Because this daughter is so dark in complexion, she should be called Krishna (the dark).'
"The Brahmana continued, 'Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.'"
SECTION CLXX
(Chaitraratha Parva continued)
"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.'
"Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"
SECTION CLXXI
(Chaitraratha Parva continued)
"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, 'So be it.' Then, O king, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada.'
"Vaisampayana said, 'While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, 'Ye slayers of foes, are ye living in the path of virtue and according to the scriptures? Do ye worship the Brahmanas? Ye are not, I hope, backward in paying homage unto those that deserve your homage?' The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, 'An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara (Mahadeva), who became propitious unto her and said unto that illustrious damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara prepared to give thee what thou wilt ask.' Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, 'O give me, a husband endued with every accomplishment.' Then Isana (Mahadeva), that foremost of all speakers, replied unto her, saying, 'O blessed one, thou shall have five husbands from among the Bharata princes.' Thus told, the maiden said unto the god who had given her that boon, 'O lord, I desire to have only one husband through thy grace.' The god then addressed her again and said these excellent words, 'Thou hast, O girl, said full five times, 'Give me (a) husband.' Thou shalt, therefore, in another life have five husbands!' Ye princes of Bharata's line, that damsel of celestial beauty hath been born in the line of Drupada. The faultless Krishna of Prishata's line hath been appointed to be the wife of you all. Ye mighty ones, go therefore, to the capital of the Panchalas and dwell ye there. There is no doubt that having obtained her as wife ye shall be very happy.'
"Vaisampayana continued, 'Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.'"
SECTION CLXXII
(Chaitraratha Parva continued)
"Vaisampayana said, 'After Vyasa had gone away, those bulls among men, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them (against wild animals). And it so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, 'It is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men--not even kings at the head of their troops--who approach any pools of water at such a time. Stay ye at a distance, and approach me not. Know ye not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kuvera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera?'
"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga--that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb thee. Wicked being, those who are weak in fighting worship thee. This Ganga, issuing out of the golden peaks of Himavat, falleth into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It hath again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself hath said so. The auspicious and celestial river, capable of leading to heaven (them that touch its waters), is free from all dangers. Why dost thou then desire to bar us from it? This act of thine is not in consonance with eternal virtue. Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?'
"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, 'O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think, O Gandharva, that ye are superior (in prowess) to men; therefore shall I fight with thee, using celestial weapons and not with any crooked means. This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.'
"Vaisampayana continued, 'Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, 'O exalted one, extend to me thy protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeketh thy protection!' Beholding her (so afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who would slay a foe who hath been vanquished in fight, who hath been deprived of fame, who is protected by a woman, and who hath no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth me to show thee mercy.'
"The Gandharva replied, 'I have been vanquished by thee, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength hath been overcome: I have been fortunate in that I have obtained thee; O Arjuna, that wielder of celestial weapons! I like to impart to thee the power of (producing) illusions which Gandharvas alone have. My excellent and variegated chariot hath been burnt by means of thy fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self! What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to thee about its origin and transmission. Listen now to its power! One may see (by its aid) whatever one wisheth to see, and in whatever way he liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall however, communicate to thee this science without thyself being obliged to observe any rigid vow. O king, it is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. O best of men, I intend to give thee and each of thy brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor doth their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay (the Asura) Vritra with it. But hurled at Vritra's head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he poureth libations on the sacrificial fire, the chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It hath been said that horses, forming as they do a portion of the Kshatriya's chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya's chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any hue and speed at the will of their owners. These horses of mine that I give thee will always gratify thy wishes."
"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if from satisfaction for having obtained thy life at my hands in a situation of danger, thou givest me thy science, and these horses, I would not accept thy gift.' The Gandharva replied, saying, 'A meeting with an illustrious person is ever a source of gratification; besides thou hast given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may not all be on one side, I will take from thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of fire!'
"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by thee.'
"The Gandharva said, 'Ye are without wives (though ye have completed the period of study). Ye are without a particular Asrama (mode of life). Lastly, ye are out without a Brahmana walking before, therefore, ye sons of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of thy great race. O Arjuna, I have personal knowledge of thy preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,--these six perpetuators of Kuru race,--these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that ye are foremost of all wielders of weapons, that ye are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, O thou of Kuru's race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as, O son of Kunti, our might increaseth during the hours of darkness, accompanied by my wife I was filled with wrath. O best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as thou art in that mode now, it is for this, O Partha, that I have been defeated by thee in battle. O chastiser of foes, if any married Kshatriya fight with us at night, he can never escape, with life. But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his State to a priest, might vanquish! all wanderers in the night. O child of Tapati, men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king's priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he hath not and protect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. O son of Tapati, a king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom lasteth for ever in which Brahmanas have power.'"
SECTION CLXXIII
(Chaitraratha Parva continued)
"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I therefore wish to know what the precise significance of this word is, O virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But who is Tapati that we should be called Tapatyas?'
"Vaisampayana continued, 'Thus addressed, the Gandharva related to Dhananjaya, the son of Kunti, the (following) story well-known in the three worlds.'
"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men, I will duly recite to you in full this charming narrative. O, listen with attention to what I say in explanation of why I have addressed thee as Tapatya. That one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal unto himself. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and of perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought that there was none in the three worlds who, for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king Samvarana, was duly worshipping Surya with offerings of Arghya and flower-garlands and scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping Surya constantly in all his glory, with devotion and humility and piety. And beholding Samvarana conversant with all rules of virtue and unequalled on earth for beauty, Surya regarded him as the fit husband for his daughter, Tapati. And, O thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that best of kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya himself in the heavens filleth the firmament with his splendour, so did king Samvarana on earth fill every region with the splendour of his good achievements. And all men, O Partha, except Brahmanas, worshipped Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing the hearts of friends and Surya in scorching the hearts of foes. And, O Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter Tapati upon king Samvarana, who was possessed of such virtues and accomplishments.
"Once on a time, O Partha, king Samvarana, endued with beauty (of person) and immeasurable prowess, went on a hunting expedition to the under-woods on the mountain-breast. While wandering in quest of deer, the excellent steed the king rode, overcome, O Partha, with hunger, thirst and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander about upon the mountain-breast on foot and in course of his wandering the monarch saw a maiden of large eyes and unrivalled beauty, That grinder of hostile host--that tiger among kings--himself without a companion, beholding there that maiden without a companion, stood motionless gazing at her steadfastly. For her beauty, the monarch for some moment believed her to be (the goddess) Sri herself. Next he regarded her to be the embodiment of the rays emanating from Surya. In splendour of her person she resembled a flame of fire, though in benignity and loveliness she resembled a spotless digit of the moon. And standing on the mountain-breast, the black-eyed maiden appeared like a bright statue of gold. The mountain itself with its creepers and plants, because of the beauty and attire of that damsel, seemed to be converted into gold. The sight of that maiden inspired the monarch with a contempt for all women that he had seen before. By beholding her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. The king's heart and eyes were captivated by that damsel, as if they were bound with a cord and he remained rooted to that spot, deprived of his senses. The monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods Asuras and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden as unrivalled in the three worlds for wealth of beauty.
"And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt with the strong flame of desire the king asked that charming maiden, still innocent, though in her full youth, saying, 'Who art thou and whose? Why also dost thou stay here? O thou of sweet smiles, why dost thou wander alone in these solitary woods? Of every feature perfectly faultless, and decked with every ornament, thou seemest to be the coveted ornament of these ornaments themselves! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent lady, the best of women that I have ever seen or heard of would not compare with thee in beauty! O thou of handsome face, at sight of thee lovelier than the moon and graced with eyes like lotus-petals, the god of desire is grinding me.'
"King Samvarana thus addressed that damsel in the forest, who however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouds, that large-eyed maiden quickly disappeared in the very sight of the monarch. The king then wandered through the whole forest, like one out of his senses, in search of that girl of eyes like lotus-petals. Failing to find her, that best of monarchs indulged in copious lamentations and for a time stood motionless with grief.'"
SECTION CLXXIV
(Chaitraratha Parva continued)
"The Gandharva continued, 'When that maiden disappeared, that feller of hostile ranks deprived of his senses by Kama (concupiscence) himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and prominent and round hips appeared again before him, and smiling sweetly, said unto that perpetuator of Kuru's race these honeyed words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O tiger among kings, to lose thy reason, a celebrated man as thou art in the world.' Addressed in these honeyed words, the king opened his eyes and saw before him that selfsame girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents, weak with emotion, and said, 'Blest be thou O excellent woman of black eyes! As I am burning with desire and paying thee court, O, accept me! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the splendour of the filaments of the lotus, that Kama is incessantly piercing me with his keen shafts without stopping for a moment! O amiable and cheerful girl, I have been bitten by Kama who is even like a venomous viper. O thou of swelling and large hips, have mercy on me! O thou of handsome and faultless features, O thou of face like unto the lotus-petal or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee! Without thee, O timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is piercing me incessantly! O large-eyed girl, be merciful unto me! It becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it behoveth thee to relieve me from such affliction by giving me thy love! At first sight thou hast attracted my heart. My mind wandereth! Beholding thee I like not to cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of thee, the god of desire hath entered my heart, and is piercing me with his shafts! O thou of lotus-eyes, the flame of desire burneth within me! O, extinguish that flame with the water of thy love poured on it! O beautiful lady, by becoming mine, pacify thou the irrepressible god of desire that hath appeared here armed with his deadly bow and arrows and that is piercing me incessantly with those keen shafts of his! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best.'
"The Gandharva continued, 'Hearing those words of the monarch, Tapati made answer, 'O king, I am not the mistress of my own self! Be it known that I am a maiden under the control of my father. If thou really entertainest an affection for me, demand me of my father. Thou sayest, O king, that thy heart hath been robbed by me. But thou also hast, at first sight, robbed me of my heart; I am not the mistress of my body, and therefore, O best of kings, I do not approach thee; women are never independent. What girl is there in the three worlds that would not desire thee for her husband, as thou art kind unto all thy dependents and as thou art born in a pure race? Therefore, when the opportunity comes, ask my father Aditya for my hand with worship, ascetic penances, and vows. If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife. My name is Tapati and I am the younger sister of Savitri, and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"
SECTION CLXXV
(Chaitraratha Parva continued)
"The Gandharva continued, 'Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, 'Blest be thou, O sinless one! Fear not, O tiger among kings!' The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati. And that virtuous and best of Munis, as soon as he knew this, desirous of benefiting the monarch who was ever observant of vows, addressed him and gave him every assurance. The illustrious Rishi, in the very sight of that monarch, ascended upward to interview Surya, himself possessed of the splendour of that luminary. The Brahmana then approached with joined hands the god of a thousand rays and introduced himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art thou, O great Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever thou demandest of me, O foremost of eloquent men, I will confer on thee, however difficult it may be for me!' Thus addressed by Surya, the Rishi of great ascetic merit, bowing unto the god of light, replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty achievements, conversant with virtue, and of high soul. O firmament-ranger, Samvarana will make a worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara, resolved upon bestowing his daughter upon Samvarana, saluted the Rishi, and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou art the best of Rishis, Tapati is the best of women. What should we do, therefore, but bestow her on Samvarana?' With these words, the god Tapana, made over his daughter, Tapati, of every feature perfectly faultless, unto the illustrious Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted the girl, Tapati, and taking leave of Surya, came back to the spot, where that bull amongst the Kurus, of celestial achievements, was. King Samvarana, possessed by love and with his heart fixed on Tapati, beholding that celestial maiden of sweet smiles led by Vasishtha, became exceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds, dazzling the ten points of the heavens. And the illustrious Rishi Vasishtha of pure soul approached the monarch after the latter's twelve nights' vow was over. It was thus that king Samvarana obtained a wife after having worshipped with like the full moon. And that mighty bowman, that foremost one in Kuru's race having his curiosity greatly excited by what he heard of Vasishtha's ascetic power, asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast mentioned as Vasishtha. O, tell me in full about him! O chief of the Gandharvas, tell me who this illustrious Rishi was that was the priest of our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual (lit, mind-born) son and Arundhati's husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra's offence, that high-souled Rishi did not yet exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not (the laws of) Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted these monarchs in the performance of their sacrifices like Vrihaspati assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, O Partha, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with religion, profit and pleasure, be your priest.'"
Section CLXXVII
(Chaitraratha Parva continued)
"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence arose the hostility between Viswamitra and Vasishtha both of whom dwelt in a celestial hermitage? O, tell us all about it.'
"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as a Purana (legend) in all the three worlds. Listen to me as I recite it fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a son named Viswamitra, that grinder of foes, possessing a large army and many animals and vehicles. And Viswamitra, accompanied by his ministers, used to roam in quest of deer through the deep woods and over picturesque marascetic penances the propitious lord Vivaswat, by the help of Vasishtha's (ascetic power). And Samvarana, that bull among men with due rites took Tapati's hand on that mountain-breast which was resorted to by the celestials and the Gandharvas. The royal sage, with the permission of Vasishtha, desired to sport with his wife on that mountain. And the king caused Vasishtha, to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bidding farewell unto the monarch, Vasishtha left him and went away. Samvarana, who sported on that mountain like a celestial, sported with his wife in the woods and the under-woods on that mountain for twelve full years. And, O best of the Bharatas, the god of a thousand eyes poured no rain for twelve years on the capital and on the kingdom of that monarch. Then, O chastiser of enemies, when that season of drought broke out, the people of that kingdom, as also the trees and lower animals began to die fast. And during the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn grew. And the inhabitants in despair, and afflicted with the fear of hunger, left their homes and fled away in all directions. And the famished people of the capital and the country began to abandon their wives and children and grew reckless of one another. The people being afflicted with hunger, without a morsel of food and reduced to skeletons, the capital looked very much like the city of the king of the dead, full of only ghostly beings. On beholding the capital reduced to such a state, the illustrious and virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy and brought back unto the city that tiger among kings, Samvarana, along with his wife, after the latter had passed so long a period in solitude and seclusion. After the king had entered his capital, things became as before, for, when that tiger among kings came back to his own, the god of a thousand eyes, the slayer of Asuras, poured rain in abundance and caused corn to grow. Revivified by the foremost of virtuous souls the capital and the country became animated with extreme joy. The monarch, with his wife, Tapati, once more performed sacrifices for twelve years, like the lord Indra (god of rain) performing sacrifices with his wife, Sachi.'
"The Gandharva continued, 'This, O Partha, is the history of Tapati of old, the daughter of Vivaswat. It is for her that thou art (called) Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tapatya.'"
SECTION CLXXVI
(Chaitraratha Parva continued)
"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these words of the Gandharva, was inspired with feelings of devotion and stood shes (???--JBH), killing deer and wild boars. Once on a time, while out in quest of deer, the king became weak with exertion and thirst. The monarch arrived in that state at the asylum of Vasishtha, and the blessed and illustrious Rishi beholding him arrive, reverenced with his homage that best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch by offering him water to wash his face and feet with, and Arghya, and wild fruits, and clarified butter. For the illustrious Rishi had a cow yielding anything that was desired of her. When she was addressed, saying, 'O give',--she always yielded the article that was sought. And she yielded various fruits and corn, wild or grown in gardens and fields, and milk, and many excellent nutritive viands full of six different kinds of juice (taste?) and like unto nectar itself, and various other kinds of enjoyable things, O Arjuna, of ambrosial taste for drinking and eating, and for licking and sucking, and also many precious gems and robes of various kinds. With these desirable objects in profusion the monarch was worshipped. And the king with his minister and troops became highly pleased. And the monarch wondered much, beholding that cow with six elevated limbs and the beautiful flanks and hips, and five limbs that were broad, and eyes prominent like those of the frog and beautiful in size, and high udders, and faultless make, and straight and uplifted ears, and handsome horns, and well-developed head and neck.
"And, O prince, the son of Gadhi, gratified with everything and applauding the cow named Nandini, addressed the Rishi, saying, 'O Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'
"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this cow hath been kept by me for the sake of the gods, guests, and the Pitris, as also for my sacrifices. I cannot give Nandini in exchange for even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command? When thou givest me not what I desire in exchange even for ten thousand cows, I will not abandon the practice of my order; I will take thy cow even by force!'
"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou art a powerful monarch. O, do in haste what thou desirest; and stop not to consider its propriety.'
"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O Partha, then forcibly seized Nandini, that cow (white) like the swan or the moon, and attempted to take her away, afflicting her with stripes and persecuting her otherwise. The innocent Nandini then began, O Partha, to low piteously, and approaching the illustrious Vasishtha stood before him with uplifted face. Though persecuted very cruelly, she refused to leave the Rishi's asylum.'
"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art lowing repeatedly and I am hearing thy cries. But, O Nandini, even Viswamitra is taking thee away by force, what can I do in this matter, as I am a forgiving Brahmana?'
"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini, alarmed at the sight of Viswamitra's troops and terrified by Viswamitra himself, approached the Rishi still closer, and said, 'O illustrious one, why art thou so indifferent to my poor self afflicted with the stripes of the cruel troops of Viswamitra and crying so piteously as if I were masterless?' Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, 'The Kshatriya's might lies in physical strength, the Brahmana's in forgiveness. Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered, 'Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.' Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf, tied with a stout cord, and even now being weakened by it!'
"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word stay, raised her head and neck upward, and became terrible to behold. With eyes red with rage and lowing repeatedly, she then attacked Viswamitra's troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with rage, she soon became terrible to behold like unto the sun in his midday glory. And from her tail she began to rain showers of burning coals all around. And some moments after, from her tail she brought forth an army of Palhavas, and from her udders, an army of Dravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas. And that vast army of Mlechchhas in various uniforms, and armed with various weapons, as soon as it sprang into life, deploying in the very sight of Viswamitra, attacked that monarch's soldiers. And so numerous was that Mlechchha host that each particular soldier of Viswamitra was attacked by a band of six or seven of their enemies. Assailed with a mighty shower of weapons, Viswamitra's troops broke and fled, panic-stricken, in all directions, before his very eyes. But, O bull in Bharata's race, the troops of Vasishtha, though excited with wrath, took not the life of any of Viswamitra's troops. Nandini simply caused the monarch's army to be routed and driven off. And driven (from the asylum) twenty-seven full miles, panic-stricken, they shrieked aloud and beheld not anyone that could protect them. Viswamitra, beholding this wonderful feat that resulted from Brahmana prowess, became disgusted with Kshatriya prowess and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess! In judging of strength and weakness, I see that asceticism is true strength.' Saying this, the monarch, abandoning his large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. Crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. The son of Kusika at last drank Soma with Indra himself (in Heaven).'"
SECTION CLXXVIII
(Chaitraratha Parva continued)
"The Gandharva continued, 'There was, O Partha, a king in this world, named Kalmashapada, who was of the race of Ikshvaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes of hunting, and this grinder of foes pierced (with his arrows) many deer and wild boars. And in those deep woods the king also slew many rhinoceroses. Engaged in sport for some length of time, the monarch became very much fatigued and at last he gave up the chase, desiring to rest awhile.
"The great Viswamitra, endued with energy, had, a little while ago, desired to make that monarch his disciple. As the monarch, afflicted with hunger and thirst, was proceeding through the woods, he came across that best of Rishis, the illustrious son of Vasishtha, coming along the same path. The king ever victorious in battle saw that Muni bearing the name of Saktri, that illustrious propagator of Vasishtha's race, the eldest of the high-souled Vasishtha's hundred sons, coming along from opposite direction. The king, beholding him said, 'Stand out of our way.' The Rishi, addressing the monarch in a conciliatory manner, said unto him sweetly, 'O king, this is my way. This is the eternal rule of morality indicated in every treatise on duty and religion, viz., that a king should ever make way for Brahmanas.' Thus did they address each other respecting their right of way. 'Stand aside, stand aside', were the words they said unto each other. The Rishi, who was in the right, did not yield, nor did the king yield to him from pride and anger. That best of monarchs, enraged at the Rishi, refusing to yield him the way, acted like a Rakshasa, striking him with his whip. Thus whipped by the monarch, that best of Rishis, the son of Vasishtha, was deprived of his senses by anger, and speedily cursed that first of monarchs, saying, 'O worst of kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa subsisting on human flesh! Hence, thou worst of kings! thou shalt wander over the earth, affecting human form!' Thus did the Rishi Sakti, endued with great prowess, speak unto king Kalmashapada. At this time Viswamitra, between whom and Vasishtha there was a dispute about the discipleship of Kalmashapada, approached the place where that monarch and Vasishtha's son were. And, O Partha, that Rishi of severe ascetic penances, viz., Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they had been thus quarrelling with each other). After the curse had been pronounced, that best of monarchs knew that Rishi to be Vasishtha's son and equal unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of benefiting himself, remained on that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi began to humbly beseech him. And, O chief of the Kurus, Viswamitra, ascertaining the disposition of the king (and fearing that the difference might be made up), ordered a Rakshasa to enter the body of the king. And a Rakshasa of the name of Kinkara then entered the monarch's body in obedience to Saktri's curse and Viswamitra's command. And knowing, O chastiser of foes, that the Rakshasa had possessed himself of the monarch, that best of Rishis, Viswamitra, then left the spot and went away.
"Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.' Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.'
"The Gandharva continued, 'Thus commanded, the cook went out in search of meat. Distressed at not having found any, he informed the king of his failure. The monarch, however, possessed as he was by the Rakshasa, repeatedly said, without scruple of any kind, 'Feed him with human flesh.' The cook, saying, 'So be it,' went to the place where the (king's) executioners were, and thence taking human flesh and washing and cooking it duly and covering it with boiled rice offered it unto that hungry Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing with his spiritual sight that the food was unholy and, therefore, unworthy of being eaten, said these words with eyes red with anger, 'Because that worst of kings offereth me food that is unholy and unworthy of being taken, therefore that wretch shall have himself a fondness for such food. And becoming fond of human flesh as cursed by Saktri of old, the wretch shall wander over the earth, alarming and otherwise troubling all creatures.' The curse, therefore, on that king, thus repeated a second time, became very strong, and the king, possessed by a Rakshasa disposition, soon lost all his senses.
"A little while after, O Bharata, that best of monarchs, deprived of all his senses by the Rakshasa within him, beholding Saktri who had cursed him, said, 'Because thou hast pronounced on me this extraordinary curse, therefore, I shall begin my life of cannibalism by devouring thee.' Having said this, the king immediately slew Saktri and ate him up, like a tiger eating the animal it was fond of. Beholding Saktri thus slain and devoured, Viswamitra repeatedly urged that Rakshasa (who was within the monarch) against the other sons of Vasishtha. Like a wrathful lion devouring small animals, that Rakshasa soon devoured the other sons of the illustrious Vasishtha that were junior to Saktri in age. But Vasishtha, learning that all his sons had been caused to be slain by Viswamitra, patiently bore his grief like the great mountain that bears the earth. That best of Munis, that foremost of intelligent men, was resolved rather to sacrifice his own life than exterminate (in anger) the race of Kusikas. The illustrious Rishi threw himself down from the summit of Meru, but he descended on the stony ground as though on a heap of cotton. And, O son of Pandu, when the illustrious one found that death did not result from that fall, he kindled a huge fire in the forest and entered it with alacrity. But that fire, though burning brightly, consumed him not. O slayer of foes, that blazing fire seemed to him cool. Then the great Muni under the influence of grief, beholding the sea, tied a stony weight to his neck and threw himself into its waters. But the waves soon cast him ashore. At last when that Brahmana of rigid vows succeeded not in killing himself by any means, he returned, in distress of heart, to his asylum.'"
SECTION CLXXIX
(Chaitraratha Parva continued)
"The Gandharva continued, 'Beholding his asylum bereft of his children, the Muni afflicted with great grief left it again. And in course of his wandering he saw, O Partha, a river swollen with the waters of the rainy season, sweeping away numberless trees and plants that had grown on its margin. Beholding this, O thou of Kuru's race, the distressed Muni thinking that he would certainly be drowned if he fell into the waters of that river, he tied himself strongly with several cords and flung himself, under the influence of grief, into the current of that mighty stream. But, O slayer of foes, that stream soon cut those cords and cast the Rishi ashore. And the Rishi rose from the bank, freed from the cords with which he had tied himself. And because his cords were thus broken off by the violence of the current, the Rishi called the stream by the name of Vipasa (the cord-breaker). For his grief the Muni could not, from that time, stay in one place; he began to wander over mountains and along rivers and lakes. And beholding once again a river named Haimavati (flowing from Himavat) of terrible aspect and full of fierce crocodiles and other (aquatic) monsters, the Rishi threw himself into it, but the river mistaking the Brahmana for a mass of (unquenchable) fire, immediately flew in a hundred different directions, and hath been known ever since by the name of the Satadru (the river of a hundred courses). Seeing himself on the dry land even there he exclaimed, 'O, I cannot die by my own hands!' Saying this, the Rishi once more bent his steps towards his asylum. Crossing numberless mountains and countries, as he was about to re-enter his asylum, he was followed by his daughter-in-law named Adrisyanti. As she neared him, he heard the sound from behind of a very intelligent recitation of the Vedas with the six graces of elocution. Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O daughter, whose is this voice that I heard, repeating the Vedas along with the Angas like unto the voice of Saktri reciting the Vedas with the Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son Saktri. He hath been here full twelve years. The voice thou hearest is that of the Muni, who is reciting the Vedas.'
"The Gandharva continued, 'Thus addressed by her the illustrious Vasishtha became exceedingly glad. And saying, 'O, there is a child (of my race)!'--he refrained, O Partha, from self-destruction. The sinless one accompanied by his daughter-in-law, then returned to his asylum. And the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada. The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi, became filled with wrath and rose up, desiring to devour him. And Adrisyanti beholding before her that the Rakshasa of cruel deeds, addressed Vasishtha in these words, full of anxiety and fear, 'O illustrious one, the cruel Rakshasa, like unto Death himself armed with (his) fierce club, cometh towards us with a wooden club in hand! There is none else on earth, except thee, O illustrious one, and, O foremost of all that are conversant with the Vedas to restrain him today. Protect me, O illustrious one, from this cruel wretch of terrible mien. Surely, the Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear not, O daughter, there is no need of any fear from any Rakshasa. This one is no Rakshasa from whom thou apprehendest such imminent danger. This is king Kalmashapada endued with great energy and celebrated on earth. That terrible man dwelleth in these woods.'
"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi Vasishtha, endued with great energy, restrained him, O Bharata, by uttering the sound Hum. Sprinkling him again with water sanctified with incantations the Rishi freed the monarch from that terrible curse. For twelve years the monarch had been overwhelmed by the energy of Vasishtha's son like Surya seized by the planet (Rahu) during the season of an eclipse. Freed from the Rakshasa the monarch illumined that large forest by his splendour like the sun illumining the evening clouds. Recovering his power of reason, the king saluted that best of Rishis with joined palms and said, 'O illustrious one, I am the son of Sudasa and thy disciple, O best of Munis! O, tell me what is thy pleasure and what I am to do.' Vasishtha replied, saying, 'My desire hath already been accomplished. Return now to thy kingdom and rule thy subjects. And, O chief of men, never insult Brahmanas any more.' The monarch replied, 'O illustrious one, I shall never more insult superior Brahmanas. In obedience to thy command I shall always worship Brahmanas. But, O best of Brahmanas, I desire to obtain from thee that by which, O foremost of all that are conversant with the Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku's race, a desirable son possessing beauty and accomplishments and good behaviour.'
"The Gandharva continued, 'Thus addressed, Vasishtha, that best of Brahmanas devoted to truth replied unto that mighty bowman of a monarch, saying, 'I will give you.' After some time, O prince of men, Vasishtha, accompanied by the monarch, went to the latter's capital known all over the earth by the name of Ayodhya. The citizens in great joy came out to receive the sinless and illustrious one, like the dwellers in heaven coming out to receive their chief. The monarch, accompanied by Vasishtha, re-entered his auspicious capital after a long time. The citizens of Ayodhya beheld their king accompanied by his priest, as if he were the rising sun. The monarch who was superior to everyone in beauty filled by his splendour the whole town of Ayodhya, like the autumnal moon filling by his splendour the whole firmament. And the excellent city itself, in consequence of its streets having been watered and swept, and of the rows of banners and pendants beautifying it all around, gladdened the monarch's heart. And, O prince of Kuru's race, the city filled as it was with joyous and healthy souls, in consequence of his presence, looked gay like Amaravati with the presence of the chief of the celestials. After the royal sage had entered his capital, the queen, at the king's command, approached Vasishtha. The great Rishi, making a covenant with her, united himself with her according to the high ordinance. And after a little while, when the queen conceived, that best of Rishis, receiving the reverential salutations of the king, went back to his asylum. The queen bore the embryo in her womb for a long time. When she saw that she did not bring forth anything, she tore open her womb by a piece of stone. It was then that at the twelfth year (of the conception) was born Asmaka, that bull amongst men, that royal sage who founded (the city of) Paudanya.'"
SECTION CLXXX
(Chaitraratha Parva continued)
"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been residing in Vasishtha's asylum, brought forth (when the time came) a son who was the perpetuator of Saktri's race and who was a second Saktri in everything. O foremost of Bharatas, that best of Munis, the illustrious Vasishtha himself performed the usual after-birth ceremonies of his grandson. And, because the Rishi Vasishtha had resolved on self-destruction but had abstained therefrom as soon as he knew of the existence of that child, that child, when born, was called Parasara (the vivifier of the dead). The virtuous Parasara, from the day of his birth, knew Vasishtha for his father and behaved towards the Muni as such. One day, O son of Kunti, the child addressed Vasishtha, that first of Brahmana sages, as father, in the presence of his mother Adrisyanti. Adrisyanti, hearing the very intelligible sound father sweetly uttered by her son, addressed him with tearful eyes and said, 'O child, do not address this thy grandfather as father? Thy father, O son, has been devoured by a Rakshasa in a different forest. O innocent one, he is not thy father whom thou regardest so. The revered one is the father of that celebrated father of thine.' Thus addressed by his mother that best of Rishis of truthful speech, gave way to sorrow, but soon fired up and resolved to destroy the whole creation. Then that illustrious and great ascetic Vasishtha, that foremost of all persons conversant with Brahma, that son of Mitravaruna, that Rishi acquainted with positive truth, addressed his grandson who had set his heart upon the destruction of the world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in driving out that resolution from his grandson's mind.'
"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated king of the name of Kritavirya. That bull among the kings of the earth was the disciple of the Veda-knowing Bhrigus. That king, O child, after performing the Soma sacrifice, gratified the Brahmanas with great presents of rice and wealth. After that monarch had ascended to heaven, an occasion came when his descendants were in want of wealth. And knowing that the Bhrigus were rich, those princes went unto those best of Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect their wealth, buried it under earth; and some from fear of the Kshatriyas, began to give away their wealth unto (other) Brahmanas; while some amongst them duly gave unto the Kshatriyas whatever they wanted. It happened, however, that some Kshatriyas, in digging as they pleased at the house of particular Bhargava, came upon a large treasure. And the treasure was seen by all those bulls among Kshatriyas who had been there. Enraged at what they regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brahmanas, though the latter asked for mercy. And those mighty bowmen began to slaughter the Bhrigus with their sharp arrows. And the Kshatriyas wandered over the earth, slaughtering even the embryos that were in the wombs of the women of the Bhrigu race. And while the Bhrigu race was thus being exterminated, the women of that tribe fled from fear to the inaccessible mountains of Himavat. And one amongst these women, of tapering thighs, desiring to perpetuate her husband's race, held in one of her thighs an embryo endued with great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyas and reported the matter unto them. And the Kshatriyas then went to destroy that embryo. Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. And distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that hath gone out, addressed with anxious hearts that illustrious lady, saying, 'By thy grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. O handsome one, it behoveth thee with thy child to show us mercy. It behoveth thee to favour these kings by granting them their eye-sight.'"
SECTION CLXXXI
(Chaitraratha Parva continued)
"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said, 'Ye children, I have not robbed you of your eye-sight, nor am I angry with you. This child, however, of the Bhrigu race hath certainly been angry with you. There is little doubt, ye children, that ye have been robbed of your sight by that illustrious child whose wrath hath been kindled at the remembrance of the slaughter of his race. Ye children, while ye were destroying even the embryos of the Bhrigu race, this child was held by me in my thigh for a hundred years! And in order that the prosperity of Bhrigu's race might be restored, the entire Vedas with their branches came unto this one even while he was in the womb. It is plain that this scion of the Bhrigu race, enraged at the slaughter of his fathers, desireth to slay you! It is by his celestial energy that your eyes have been scorched. Therefore, ye children, pray ye unto this my excellent child born of my thigh. Propitiated by your homage he may restore your eye-sight.'
"Vasishtha continued, 'Hearing those words of the Brahmana lady, all these princes addressed the thigh-born child, saying, 'Be propitious!' And the child became propitious unto them. And that best of Brahmana Rishis, in consequence of his having been born after tearing open his mother's thigh, came to be known throughout the three worlds by the name of Aurva (thigh-born). And those princes regaining their eye-sight went away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the whole world. And the high-souled Rishi set his heart, O child, upon the destruction of every creature in the world. And that scion of the Bhrigu race, for paying homage (as he regarded) unto his slaughtered ancestors, devoted himself to the austerest of penances with the object of destroying the whole world. And desirous of gratifying his ancestors, the Rishi afflicted by his severe asceticism the three worlds with the celestials, the Asuras and human beings. The Pitris, then, learning what the child of their race was about, all came from their own region unto the Rishi and addressing him said:
'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath been witnessed by us. Be propitious unto the three worlds. O, control thy wrath. O child, it was not from incapacity that the Bhrigus of souls under complete control were, all of them, indifferent to their own destruction at the hands of the murderous Kshatriyas. O child, when we grew weary of the long periods of life alloted to us, it was then that we desired our own destruction through the instrumentality of the Kshatriyas. The wealth that the Bhrigus had placed in their house underground had been placed only with the object of enraging the Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as we were desirous of heaven, of what use could wealth be to us? The treasurer of heaven (Kuvera) had kept a large treasure for us. When we found that death could not, by any means, overtake us all, it was then, O child, that we regarded this as the best means (of compassing our desire). They who commit suicide never attain to regions that are blessed. Reflecting upon this, we abstained from self-destruction. That which, therefore thou desirest to do is not agreeable to us. Restrain thy mind, therefore, from the sinful act of destroying the whole world. O child, destroy not the Kshatriyas nor the seven worlds. O, kill this wrath of thine that staineth thy ascetic energy.'"
SECTION CLXXXII
(Chaitraratha Parva continued)
"The Gandharva said, 'Vasishtha after this, continued the narration saying, 'Hearing these words of the Pitris, Aurva, O child, replied unto them to this effect:
'Ye Pitris, the vow I have made from anger for the destruction of all the worlds, must not go in vain. I cannot consent to be one whose anger and vows are futile. Like fire consuming dry woods, this rage of mine will certainly consume me if I do not accomplish my vow. The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life (viz., religion, profit and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit, is not without its uses. It serveth to restrain the wicked and to protect the honest. While lying unborn within my mother's thigh, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. Ye Pitris, when those wretches of Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the worlds a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs. If there be a punisher of crimes in the worlds no one in all the worlds would dare commit a crime; if he findeth not a punisher, the number of sinners becometh large. The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been committed, is himself defiled by that sin. When kings and others, capable of protecting my fathers, protect them not, postponing that duty preferring the pleasures of life, I have just cause to be enraged with them. I am the lord of the creation, capable of punishing its iniquity. I am incapable of obeying your command. Capable of punishing this crime, if I abstain from so doing, men will once more have to undergo a similar persecution. The fire of my wrath too that is ready to consume the worlds, if repressed, will certainly consume by its own energy my own self. Ye masters, I know that ye ever seek the good of the worlds: direct me, therefore, as to what may benefit both myself and the worlds.'
"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that is born of thy wrath and that desireth to consume the worlds, into the waters. That will do thee good. The worlds, indeed, are all dependent on water (as their elementary cause). Every juicy substance containeth water, indeed the whole universe is made of water. Therefore, O thou best of Brahmanas, cast thou this fire of thy wrath into the waters. If, therefore, thou desirest it, O Brahmana, let this fire born of thy wrath abide in the great ocean, consuming the waters thereof, for it hath been said that the worlds are made of water. In this way, O thou sinless one, thy word will be rendered true, and the worlds with the gods will not be destroyed.'
"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath into the abode of Varuna. And that fire which consumeth the waters of the great ocean, became like unto a large horse's head which persons conversant with the Vedas call by the name of Vadavamukha. And emitting itself from that mouth it consumeth the waters of the mighty ocean. Blest be thou! It behoveth not thee, therefore, to destroy the worlds. O thou Parasara, who art acquainted with the higher regions, thou foremost of wise men!'"
SECTION CLXXXIII
(Chaitraratha Parva continued)
"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by the illustrious Vasishtha restrained his wrath from destroying the worlds. But the Rishi Parasara endued with great energy--the son of Saktri--the foremost of all persons acquainted with the Vedas--performed a grand Rakshasa sacrifice. And remembering the slaughter of (his father) Saktri, the great Muni began to consume the Rakshasas, young and old, in the sacrifice he performed. And Vasishtha did not restrain him from this slaughter of the Rakshasa, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice the great Muni Parasara sat before three blazing fires, himself like unto a fourth fire. And the son of Saktri, like the Sun just emerging from the clouds, illuminated the whole firmament by that stainless sacrifice of his into which large were the libations poured of clarified butter. Then Vasishtha and the other Rishis regarded that Muni blazing with his own energy as if he were the second Sun. Then the great Rishi Atri of liberal soul desirous of ending that sacrifice, an achievement highly difficult for others,--came to that place. And there also came, O thou slayer of all foes, Pulastya and Pulaha, and Kratu the performer of many great sacrifices, all influenced by the desire of saving the Rakshasas. And, O thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas had already been slain, told these words unto Parasara that oppressor of all enemies:
'There is no obstruction, I hope, to this sacrifice of thine, O child! Takest thou any pleasure, O child, in this slaughter of even all those innocent Rakshasas that know nothing of thy father's death. It behoveth thee not to destroy any creatures thus. This, O child, is not the occupation of a Brahmana devoted to asceticism. Peace is the highest virtue. Therefore, O Parasara, establish thou peace. How hast thou, O Parasara, being so superior, engaged thyself in such a sinful practice? It behoveth not thee to transgress against Saktri himself who was well-acquainted with all rules of morality. It behoveth not thee to extirpate any creatures. O descendant of Vasishtha's race, that which befell thy father was brought about by his own curse. It was for his own fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was capable of devouring Saktri; he himself provided for his own death. And, O Parasara, Viswamitra was only a blind instrument in that matter. Both Saktri and Kalmashapada, having ascended to heaven are enjoying great happiness. And, the other sons also of the great Rishi Vasishtha who were younger than Saktri, are even now enjoying themselves with the celestials. And, O child, O offspring of Vasishtha's son, thou hast also been, in this sacrifice, only an instrument in the destruction of these innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine. Let it come to an end.'
"The Gandharva continued, 'Thus addressed by Pulastya, as also by the intelligent Vasishtha, that mighty Muni--the son of Saktri then brought that sacrifice to an end. And the Rishi cast the fire that he had ignited for the purpose of the Rakshasas' sacrifice into the deep woods on the north of the Himavat. And that fire may be seen to this day consuming Rakshasas and trees and stones in all seasons.'"
SECTION CLXXXIV
(Chaitraratha Parva continued)
"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his queen to go unto that foremost of all persons conversant with the Vedas--the master Vasishtha? Why also did that illustrious and great Rishi Vasishtha himself who was acquainted with every rule of morality know a woman he should not have known? O friend, was this an act of sin on the part of Vasishtha? It behoveth thee to remove the doubts I entertain and refer to thee for solution.'
"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me as I answer the question thou hast asked in respect of Vasishtha and king Kalmashapada that cherisher of friends. O thou best of the Bharatas, I have told thee all about the curse of king Kalmashapada by Saktri, the illustrious son of Vasishtha. Brought under the influence of the curse, that smiter of all foes--king Kalmashapada--with eyes whirling in anger went out of his capital accompanied by his wife. And entering with his wife the solitary woods the king began to wander about. And one day while the king under the influence of the curse was wandering through that forest abounding in several kinds of deer and various other animals and overgrown with numerous large trees and shrubs and creepers and resounding with terrible cries, he became exceedingly hungry. And the monarch thereupon began to search for some food. Pinched with hunger, the king at last saw, in a very solitary part of the woods, a Brahmana and his wife enjoying each other. Alarmed at beholding the monarch the couple ran away, their desire ungratified. Pursuing the retreating pair, the king forcibly seized the Brahmana. Then the Brahmani, beholding her lord seized, addressed the monarch, saying, 'Listen to what I say, O monarch of excellent vows! It is known all over the world that thou art born in the solar race, and that thou art ever vigilant in the practice of morality and devoted to the service of thy superiors. It behoveth thee not to commit sin, O thou irrepressible one, deprived though thou hast been of thy senses by (the Rishi's) curse. My season hath come, and wishful of my husband's company I was connected with him. I have not been gratified yet. Be propitious unto us, O thou best of kings! Liberate my husband.' The monarch, however, without listening to her cries cruelly devoured her husband like a tiger devouring its desirable prey. Possessed with wrath at this sight, the tears that that woman shed blazed up like fire and consumed everything in that place. Afflicted with grief at the calamity that overtook her lord, the Brahmani in anger cursed the royal sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured under my very nose my illustrious husband dear unto me, even before my desires have been gratified, therefore shall thou, O wicked one afflicted by my curse, meet with instant death when thou goest in for thy wife in season. And thy wife, O wretch, shall bring forth a son uniting herself with that Rishi Vasishtha whose children have been devoured by thee. And that child, O worst of kings, shall be the perpetuator of thy race.' And cursing the monarch thus, that lady of Angira's house bearing every auspicious mark, entered the blazing fire in the very sight of the monarch. And, O thou oppressor of all foes, the illustrious and exalted Vasishtha by his ascetic power and spiritual insight immediately knew all. And long after this, when the king became freed from his curse, he approached his wife Madayanati when her season came. But Madayanati softly sent him away. Under the influence of passion the monarch had no recollection of that curse. Hearing, however, the words of his wife, the best of kings became terribly alarmed. And recollecting the curse he repented bitterly of what he had done. It was for this reason, O thou best of men, that the monarch infected with the Brahmani's curse, appointed Vasishtha to beget a son upon his queen.'"
SECTION CLXXXV
(Chaitraratha Parva continued)
"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.'
"The Gandharva replied, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest."
"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvas, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee. Blest be thou.' Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.'"
SECTION CLXXXVI
(Swayamvara Parva)
"Vaisampayana said, 'Then those tigers among men--those brothers--the five Pandavas, set out for Panchala to behold that country and Draupadi and the festivities (in view of her marriage). And those tigers among men--those oppressors of all enemies--in going along with their mother, saw on the way numerous Brahmanas proceeding together. And those Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked them, 'Where are ye going to? Whence also are ye come?' And Yudhishthira replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are uterine brothers proceeding together with our mother. We are coming even from Ekachakra.' The Brahmanas then said, 'Go ye this very day to the abode of Drupada in the country of the Panchalas. A great Swayamvara takes place there, on which a large sum of money will be spent. We also are proceeding thither. Let us all go together. Extraordinary festivities will take place (in Drupada's abode). The illustrious Yajnasena, otherwise called Drupada, had a daughter risen from the centre of the sacrificial altar. Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. And the slender-waisted Draupadi of every feature perfectly faultless, and whose body emitteth a fragrance like unto that of the blue lotus for two full miles around, is the sister of the strong-armed Dhrishtadyumna gifted with great prowess--the (would-be) slayer of Drona--who was born with natural mail and sword and bow and arrows from the blazing fire, himself like unto the second Fire. And that daughter of Yajnasena will select a husband from among the invited princes. And we are repairing thither to behold her and the festivities on the occasion, like unto the festivities of heaven. And to that Swayamvara will come from various lands kings and princes who are performers of sacrifices in which the presents to the Brahmanas are large: who are devoted to study, are holy, illustrious, and of rigid vows; who are young and handsome; and who are mighty car-warriors and accomplished in arms. Desirous of winning (the hand of) the maiden those monarchs will all give away much wealth and kine and food and other articles of enjoyment. And taking all they will give away and witnessing the Swayamvara, and enjoying the festivities, we shall go wheresoever we like. And there will also come unto that Swayamvara, from various countries, actors, and bards singing the panegyrics of kings, and dancers, and reciters of Puranas, and heralds, and powerful athletes. And beholding all these sights and taking what will be given away to illustrious ones, ye will return with us. Ye are all handsome and like unto the celestials! Beholding you, Krishna may, by chance, choose some one amongst you superior to the rest. This thy brother of mighty arms and handsome and endued with beauty also, engaged in (athletic) encounters, may, by chance, earn great wealth.'
"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye Brahmanas, we will all go with you to witness that maiden's Swayamvara--that excellent jubilee.'"
SECTION CLXXXVII
(Swayamvara Parva continued)
"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O Janamejaya, proceeded towards the country of the southern Panchalas ruled over by the king Drupada. And on their way those heroes beheld the illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless. And duly saluting the Rishi and saluted by him, after their conversation was over, commanded by him they proceeded to Drupada's abode. And those mighty chariot-fighters proceeded by slow stages staying for some time within those beautiful woods and by fine lakes that they beheld along their way. Devoted to study, pure in their practices, amiable, and sweet-speeched, the Pandavas at last entered the country of the Panchalas. And beholding the capital, as also the fort, they took up their quarters in the house of a potter, Adopting the Brahmanical profession, they began to lead an eleemosynary life. And no men recognised those heroes during their stay in Drupada's capital.
"Yajnasena always cherished the desire of bestowing his daughter on Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody. And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very stiff bow to be made that was incapable of being bent by any except Arjuna. Causing some machinery to be erected in the sky, the king set up a mark attached to that machinery. And Drupada said, 'He that will string this bow and with these well-adorned arrows shoot the mark above the machine shall obtain my daughter.'
"Vaisampayana continued, 'With these words king Drupada proclaimed the Swayamvara. On hearing of them, O Bharata, the kings of other lands came to his capital. And there came also many illustrious Rishis desirous of beholding the Swayamvara. And there came also, O king, Duryodhana and the Kurus accompanied by Kama. There also came many superior Brahmanas from every country. And the monarchs who came there were all received with reverence by the illustrious Drupada. Desirous of beholding the Swayamvara, the citizens, roaring like the sea, all took their seats on the platforms that were erected around the amphitheatre. The monarch entered the grand amphitheatre by the north-eastern gate. And the amphitheatre which itself had been erected on an auspicious and level plain to the north-east of Drupada's capital, was surrounded by beautiful mansions. And it was enclosed on all sides with high walls and a moat with arched doorways here and there. The vast amphitheatre was also shaded by a canopy of various colours. And resounding with the notes of thousands of trumpets, it was scented with black aloes and sprinkled all over with water mixed with sandal-paste and decorated with garlands of flowers. It was surrounded with high mansions perfectly white and resembling the cloud-kissing peaks of Kailasa. The windows of those mansions were covered with net works of gold; the walls were set with diamonds and precious costly carpets and cloths. All those mansions adorned with wreaths and garlands of flowers and rendered fragrant with excellent aloes, were all white and spotless, like unto the necks of swans. And the fragrance therefrom could be perceived from the distance of a Yojana (eight miles). And they were each furnished with a hundred doors wide enough to admit a crowd of persons; they were adorned with costly beds and carpets, and beautified with various metals; they resembled the peaks of the Himavat. And in those seven-storied houses of various sizes dwelt the monarchs invited by Drupada whose persons were adorned with every ornament and who were possessed with the desire of excelling one another. And the inhabitants of the city and the country who had come to behold Krishna and taken their seats on the excellent platforms erected around, beheld seated within those mansions those lions among kings who were all endued with the energy of great souls. And those exalted sovereigns were all adorned with the fragrant paste of the black aloe. Of great liberality, they were all devoted to Brahma and they protected their kingdoms against all foes. And for their own good deeds they were loved by the whole world.
"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas and beheld the unequalled affluence of the king of the Panchalas. And that concourse of princes, Brahmanas, and others, looking gay at the performances of actors and dancers (large presents of every kind of wealth being constantly made), began to swell day by day. And it lasted, O king, several days, till on the sixteenth day when it was at its full, the daughter of Drupada, O thou bull of the Bharata race, having washed herself clean entered the amphitheatre, richly attired and adorned with every ornament and bearing in her hand a dish of gold (whereon were the usual offerings of Arghya) and a garland of flowers. Then the priest of the lunar race--a holy Brahmana conversant with all mantras--ignited the sacrificial fire and poured on it with due rites libations of clarified butter. And gratifying Agni by these libations and making the Brahmanas utter the auspicious formula of benediction, stopped the musical instruments that were playing all around. And when that vast amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed of a voice deep as the sound of the kettledrum or the clouds, taking hold of his sister's arm, stood in the midst of that concourse, and said, with a voice loud and deep as the roar of the clouds, these charming words of excellent import, 'Hear ye assembled kings, this is the bow, that is the mark, and these are the arrows. Shoot the mark through the orifice of the machine with these five sharpened arrows. Truly do I say that, possessed of lineage, beauty of persons, and strength whoever achieveth this great feat shall obtain today this my sister, Krishna for his wife.' Having thus spoken unto the assembled monarchs Drupada's son then addressed his sister, reciting unto her the names and lineages and achievements of those assembled lords of the earth.'"
SECTION CLXXXVIII
(Swayamvara Parva continued)
"Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand. Innumerable other illustrious monarchs all bulls among Kshatriyas--have also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons of the king Gandhara--have also come. Foremost of all wielders of weapons--the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings--all Kshatriyas celebrated throughout the world--have come, O blessed one, for thee. Endued with prowess, these will shoot the mark. And thou shalt choose him for thy husband who amongst these will shoot the mark.'"
SECTION CLXXXIX
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. And intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas assembled in that amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial (of old) standing round Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their cars, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera with Yama walking ahead. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. And beholding those elephants in rut--the five (Pandavas)--attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. And he said unto Rama (Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu (Arjuna); and those are the twin heroes.' And Rama surveying them slowly cast a glance of satisfaction at Krishna. Biting their nether lips in wrath, the other heroes there--sons and grandsons of kings--with their eyes and hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi alone without noticing the Pandavas. And the sons of Pritha also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. And crowded with celestial Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and filled with celestial perfumes and scattered over with celestial flowers, and resounding with the kettle-drum and the deep hum of infinite voices, and echoing with the softer music of the flute, the Vina, and the tabor, the cars of the celestials could scarcely find a passage through the firmament. Then those princes--Karna, Duryodhana, Salwa, Salya, Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga, Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many other sons and grandsons of kings,--sovereigns of territories with eyes like lotus-petals,--one after another began to exhibit prowess for (winning) that maiden of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with mighty arms, possessed of prowess and vigour and bursting with strength and energy, those princes could not, even in imagination, string that bow of extraordinary stiffness.
"And (some amongst) those kings in exerting with swelling lips each according to his strength, education, skill, and energy,--to string that bow, were tossed on the ground and lay perfectly motionless for some time. Their strength spent and their crowns and garlands loosened from their persons, they began to pant for breath and their ambition of winning that fair maiden was cooled. Tossed by that tough bow, and their garlands and bracelets and other ornaments disordered, they began to utter exclamations of woe. And that assemblage of monarchs, their hope of obtaining Krishna gone, looked sad and woeful. And beholding the plight of those monarchs, Karna that foremost of all wielders of the bow went to where the bow was, and quickly raising it strung it and placed the arrows on the string. And beholding the son of Surya--Karna of the Suta tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen--the sons of Pandu--regarded the mark as already shot and brought down upon the ground. But seeing Karna, Draupadi loudly said, 'I will not select a Suta for my lord.' Then Karna, laughing in vexation and casting glance at the Sun, threw aside the bow already drawn to a circle.
Then when all those Kshatriyas gave up the task, the heroic king of the Chedis--mighty as Yama (Pluto) himself--the illustrious and determined Sisupala, the son of Damaghosa, in endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endued with great strength and powers, approaching the bow stood there for some moment, fixed and motionless like a mountain. Tossed by the bow, he too fell upon his knees on the ground, and rising up, the monarch left the amphitheatre for (returning to) his kingdom. Then the great hero Salya, the king of Madra, endued with great strength, in endeavouring to string the bow fell upon his knees on the ground. At last when in that assemblage consisting of highly respectable people, all the monarchs had become subjects of derisive talk that foremost of heroes--Jishnu, the son of Kunti--desired to string the bow and placed the arrows on the bow-string.'"
SECTION CLXL
(Swayamvara Parva continued)
"Vaisampayana continued, 'When all the monarchs had desisted from stringing that bow, the high-souled Jishnu arose from among the crowd of Brahmanas seated in that assembly. And beholding Partha possessing the complexion of Indra's banner, advancing towards the bow, the principal Brahmanas shaking their deer-skins raised a loud clamour. And while some were displeased, there were others that were well-pleased. And some there were, possessed of intelligence and foresight, who addressing one another said, 'Ye Brahmanas, how can a Brahmana stripling unpractised in arms and weak in strength, string that bow which such celebrated Kshatriyas as Salya and others endued with might and accomplished in the science and practice of arms could not? If he doth not achieve success in this untried task which he hath undertaken from a spirit of boyish unsteadiness, the entire body of Brahmanas here will be rendered ridiculous in the eyes of the assembled monarchs. Therefore, forbid this Brahmana that he may not go to string the bow which he is even now desirous of doing from vanity, childish daring, or mere unsteadiness.' Others replied, 'We shall not be made ridiculous, nor shall we incur the disrespect of anybody or the displeasure of the sovereigns. Some remarked, 'This handsome youth is even like the trunk of a mighty elephant, whose shoulders and arms and thighs are so well-built, who in patience looks like the Himavat, whose gait is even like that of the lion, and whose prowess seems to be like that of an elephant in rut, and who is so resolute, that it is probable that he will accomplish this feat. He has strength and resolution. If he had none, he would never go of his own accord. Besides, there is nothing in the three worlds that Brahmanas of all mortal men cannot accomplish. Abstaining from all food or living upon air or eating of fruits, persevering in their vows, and emaciated and weak, Brahmanas are ever strong in their own energy. One should never disregard a Brahmana whether his acts be right or wrong, by supposing him incapable of achieving any task that is great or little, or that is fraught with bliss or woe. Rama the son of Jamadagni defeated in battle, all the Kshatriyas. Agastya by his Brahma energy drank off the fathomless ocean. Therefore, say ye, 'Let this youth bend the bow and string it with ease' (and many said), 'So be it.' And the Brahmanas continued speaking unto one another these and other words. Then Arjuna approached the bow and stood there like a mountain. And walking round that bow, and bending his head unto that giver of boons--the lord Isana--and remembering Krishna also, he took it up. And that bow which Rukma, Sunitha, Vakra, Radha's son, Duryodhana, Salya, and many other kings accomplished in the science and practice of arms, could not even with great exertion, string, Arjuna, the son of Indra, that foremost of all persons endued with energy and like unto the younger brother of Indra (Vishnu) in might, strung in the twinkling of an eye. And taking up the five arrows he shot the mark and caused it to fall down on the ground through the hole in the machine above which it had been placed. Then there arose a loud uproar in the firmament, and the amphitheatre also resounded with a loud clamour. And the gods showered celestial flowers on the head of Partha the slayer of foes. And thousands of Brahmanas began to wave their upper garments in joy. And all around, the monarchs who had been unsuccessful, uttered exclamations of grief and despair. And flowers were rained from the skies all over the amphitheatre. And the musicians struck up in concert. Bards and heralds began to chant in sweet tones the praises (of the hero who accomplished the feat). And beholding Arjuna, Drupada--that slayer of foes,--was filled with joy. And the monarch desired to assist with his forces the hero if the occasion arose. And when the uproar was at its height, Yudhishthira, the foremost of all virtuous men, accompanied by those first of men the twins, hastily left the amphitheatre for returning to his temporary home. And Krishna beholding the mark shot and beholding Partha also like unto Indra himself, who had shot the mark, was filled with joy, and approached the son of Kunti with a white robe and a garland of flowers. And Arjuna the accomplisher of inconceivable feats, having won Draupadi by his success in the amphitheatre, was saluted with reverence by all the Brahmanas. And he soon after left the lists followed close by her who thus became his wife.'"
SECTION CLXLI
(Swayamvara Parva continued)
"Vaisampayana said, 'When the king (Drupada) expressed his desire of bestowing his daughter on that Brahmana (who had shot the mark), all those monarchs who had been invited to the Swayamvara, looking at one another, were suddenly filled with wrath. And they said, 'Passing us by and treating the assembled monarchs as straw this Drupada desireth to bestow his daughter--that first of women,--on a Brahmana! Having planted the tree he cutteth it down when it is about to bear fruit. The wretch regardeth us not: therefore let us slay him. He deserveth not our respect nor the veneration due to age. Owing to such qualities of his, we shall, therefore, slay this wretch that insulteth all kings, along with his son. Inviting all the monarchs and entertaining them with excellent food, he disregardeth us at last. In this assemblage of monarchs like unto a conclave of the celestials, doth he not see a single monarch equal unto himself? The Vedic declaration is well-known that the Swayamvara is for the Kshatriyas. The Brahmanas have no claim in respect of a selection of husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not to select any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this Brahmana, although he hath, from officiousness or avarice, done this injury to the monarchs, he should not yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and whatever other wealth we have, all exist for Brahmanas. Something must be done here (even unto him), so that from fear of disgrace and the desire of maintaining what properly belongeth unto each order, other Swayamvaras may not terminate in this way.'
"Having addressed one another thus, those tigers among monarchs endued with arms like unto spiked iron maces, took up their weapons and rushed at Drupada to slay him then and there. And Drupada beholding those monarchs all at once rushing towards him in anger with bows and arrows, sought, from fear, the protection of the Brahmanas. But those mighty bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all foes, advanced to oppose those monarchs rushing towards them impetuously like elephants in the season of rut. Then the monarchs with gloved fingers and upraised weapons rushed in anger at the Kuru princes, Bhima and Arjuna, to slay them. Then the mighty Bhima of extraordinary achievements, endued with the strength of thunder, tore up like an elephant a large tree and divested it of its leaves. And with that tree, the strong-armed Bhima, the son of Pritha, that grinder of foes, stood, like unto the mace-bearing king of the dead (Yama) armed with his fierce mace, near Arjuna that bull amongst men. And beholding that feat of his brother, Jishnu of extraordinary intelligence, himself also of inconceivable feats, wondered much. And equal unto Indra himself in achievements, shaking off all fear he stood with his bow ready to receive those assailants. And beholding those feats of both Jishnu and his brother, Damodara (Krishna) of superhuman intelligence and inconceivable feats, addressing his brother, Halayudha (Valadeva) of fierce energy, said, 'That hero there, of tread like that of a mighty lion, who draweth the large bow in his hand four full cubits in length, is Arjuna! There is no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero who having speedily torn up the tree hath suddenly become ready to drive off the monarchs is Vrikodara! For no one in the world, except Vrikodara, could today perform such a feat in the field of battle. And that other youth of eyes like unto lotus-petals, of full four cubits height, of gait like that of a mighty lion, and humble withal, of fair complexion and prominent and shining nose, who had, a little before, left the amphitheatre, is Dharma's son (Yudhishthira). The two other youths, like unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that the sons of Pandu along with their mother Pritha had all escaped from the conflagration of the house of lac.' Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother (Krishna), said with great satisfaction, 'O, I am happy to hear, as I do from sheer good fortune, that our father's sister Pritha with the foremost of the Kaurava princes have all escaped (from death)!'"
SECTION CLXLII
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those bulls among Brahmanas shaking their deer-skins and water-pots made of cocoanut-shells exclaimed, 'Fear not, we will fight the foe!' Arjuna smilingly addressing those Brahmanas exclaiming thus, said, 'Stand ye aside as spectators (of the fray) Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.' Having said this, the mighty Arjuna taking up the bow he had obtained as dower accompanied by his brother Bhima stood immovable as a mountain. And beholding those Kshatriyas who were ever furious in battle with Karna ahead, the heroic brothers rushed fearlessly at them like two elephants rushing against a hostile elephant. Then those monarchs eager for the fight fiercely exclaimed, 'The slaughter in battle of one desiring to fight is permitted.' And saying this, the monarchs suddenly rushed against the Brahmanas. And Karna endued with great energy rushed against Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima like an elephant rushing against another for the sake of a she-elephant in heat; while Duryodhana and others engaged with the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Karna, the son of Vikartana (Surya), advancing towards him, drew his tough bow and pieced him with his sharp arrows. And the impetus of those whetted arrows furnished with fierce energy made Radheya (Karna) faint. Recovering consciousness Karna attacked Arjuna with greater care than before. Then Karna and Arjuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. And such was the lightness of hand they both displayed that (each enveloped by the other's shower of arrows) they both became invisible (unto the spectators of their encounter). 'Behold the strength of my arms.'--'Mark, how I have counteracted that feat,'--those were the words--intelligible to heroes alone--in which they addressed each other. And incensed at finding the strength and energy of Arjuna's arms unequalled on the earth, Karna, the son of Surya, fought with greater vigour. And parrying all those impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And this feat of his was applauded by all the warriors. Then addressing his antagonist, Karna said, 'O thou foremost of Brahmanas, I am gratified to observe the energy of thy arms that knoweth no relaxation in battle and thy weapons themselves fit for achieving victory. Art thou the embodiment of the science of weapons, or art thou Rama that best of Brahmanas, or Indra himself, or Indra's younger brother Vishnu called also Achyuta, who for disguising himself hath assumed the form of a Brahmana and mustering such energy of arms fighteth with me? No other person except the husband himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with me when I am angry on the field of battle.' Then hearing those words of his, Phalguna replied, saying, 'O Karna, I am neither the science of arms (personified), nor Rama endued with superhuman powers. I am only a Brahmana who is the foremost of all warriors and all wielders of weapons. By the grace of my preceptor I have become accomplished in the Brahma and the Paurandara weapons. I am here to vanquish thee in battle. Therefore, O hero, wait a little.'
"Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted son of Radha desisted from the fight, for that mighty chariot-fighter thought that Brahma energy is ever invincible. Meanwhile on another part of the field, the mighty heroes Salya and Vrikodara, well-skilled in battle and possessed of great strength and proficiency, challenging each other, engaged in fight like two elephants in rut. And they struck each other with their clenched fists and knees. And sometimes pushing each other forward and sometimes dragging each other near, sometimes throwing each other down; face downward, and sometimes on the sides, they fought on, striking, each other at times with their clenched fists. And encountering each other with blows hard as the clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya on his arms hurled him to a distance. And Bhimasena, that bull amongst men, surprised all (by the dexterity of his feat) for though he threw Salya on the ground he did it without hurting him much. And when Salya was thus thrown down and Karna was struck with fear, the other monarchs were all alarmed. And they hastily surrounded Bhima and exclaimed, 'Surely these bulls amongst Brahmanas are excellent (warriors)! Ascertain in what race they have been born and where they abide. Who can encounter Karna, the son of Radha, in fight, except Rama or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana in battle except Krishna, the son of Devaki, and Kripa, the son of Saradwan? Who also can overthrow in battle Salya, that first of mighty warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the heroic Duryodhana? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. And first let us ascertain who these are; for after we have done that we may cheerfully fight with them.'
"Vaisampayana continued, 'And Krishna, having beheld that feat of Bhima, believed them both to be the son of Kunti. And gently addressing the assembled monarchs, saying, 'This maiden hath been justly acquired (by the Brahmana),' he induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. And those best of monarchs then returned to their respective kingdoms, wondering much. And those who had come there went away saying. 'The festive scene hath terminated in the victory of the Brahmanas. The princess of Panchala hath become the bride of a Brahmana.' And surrounded by Brahmanas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. And those heroes among men, mangled by the enemy and followed by Krishna, on coming at last out of that throng, looked like the full moon and the sun emerging from the clouds.
"Meanwhile Kunti seeing that her sons were late in returning from their eleemosynary round, was filled with anxiety. She began to think of various evils having overtaken her sons. At one time she thought that the sons of Dhritarashtra having recognised her sons had slain them. Next she feared that some cruel and strong Rakshasas endued with powers of deception had slain them. And she asked herself, 'Could the illustrious Vyasa himself (who had directed my sons to come to Panchala) have been guided by perverse intelligence?' Thus reflected Pritha in consequence of her affection for her offspring. Then in the stillness of the late afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode of the potter, like the cloud-covered sun appearing on a cloudy day.'"
SECTION CLXLIII
(Swayamvara Parva continued)
"Vaisampayana said, 'Then those illustrious sons of Pritha, on returning to the potter's abode, approached their mother. And those first of men represented Yajnaseni unto their mother as the alms they had obtained that day. And Kunti who was there within the room and saw not her sons, replied, saying, 'Enjoy ye all (what ye have obtained).' The moment after, she beheld Krishna and then she said, 'Oh, what have I said?' And anxious from fear of sin, and reflecting how every one could be extricated from the situation, she took the cheerful Yajnaseni by the hand, and approaching Yudhishthira said, 'The daughter of king Yajnasena upon being represented to me by thy younger brothers as the alms they had obtained, from ignorance, O king, I said what was proper, viz., 'Enjoy ye all what hath been obtained. O thou bull of the Kuru race, tell me how my speech may not become untrue; how sin may not touch the daughter of the king of Panchala, and how also she may not become uneasy.'
"Vaisampayana continued, 'Thus addressed by his mother that hero among men, that foremost scion of the Kuru race, the intelligent king (Yudhishthira), reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said, 'By thee, O Phalguna, hath Yajnaseni been won. It is proper, therefore, that thou shouldst wed her. O thou withstander of all foes, igniting the sacred fire, take thou her hand with due rites.'
"Arjuna, hearing this, replied, 'O king, do not make me a participator in sin. Thy behest is not conformable to virtue. That is the path followed by the sinful. Thou shouldst wed first, then the strong-armed Bhima of inconceivable feats, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, O monarch, thy commands. When such is the state of things, do that, after reflection, which would be proper, and conformable virtue, and productive of fame, and beneficial unto the king of Panchala. All of us are obedient to thee. O, command us as thou likest.'
"Vaisampayana continued, 'Hearing these words of Jishnu, so full of respect and affection, the Pandavas all cast their eyes upon the princess of Panchala. And the princess of Panchala also looked at them all. And casting their glances on the illustrious Krishna, those princes looked at one another. And taking their seats, they began to think of Draupadi alone. Indeed, after those princes of immeasurable energy had looked at Draupadi, the God of Desire invaded their hearts and continued to crush all their senses. As the lavishing beauty of Panchali who had been modelled by the Creator himself, was superior to that of all other women on earth, it could captivate the heart of every creature. And Yudhishthira, the son of Kunti, beholding his younger brothers, understood what was passing in their minds. And that bull among men immediately recollected the words of Krishna-Dwaipayana. And the king, then, from fear of a division amongst the brothers, addressing all of them, said, 'The auspicious Draupadi shall be the common wife of us all.'
"Vaisampayana continued, 'The sons of Pandu, then, hearing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. The hero of the Vrishni race (Krishna suspecting the five persons he had seen at the Swayamvara to be none else than the heroes of the Kuru race), came accompanied by the son of Rohini (Valadeva), to the house of the potter where those foremost of men had taken up their quarters. On arriving there, Krishna and Valadeva beheld seated in that potter's house Ajatasanu (Yudhishthira) of well developed and long arms, and his younger brothers passing the splendour of fire sitting around him. Then Vasudeva approaching that foremost of virtuous men--the son of Kunti--and touching the feet of that prince of the Ajamida race, said, 'I am Krishna.' And the son of Rohini (Valadeva) also approaching Yudhishthira, did the same. And the Pandavas, beholding Krishna and Valadeva, began to express great delight. And, O thou foremost of the Bharata race, those heroes of the Yadu race thereafter touched also the feet of Kunti, their father's sister. And Ajatasatru, that foremost of the Kuru race, beholding Krishna, enquired after his well-being and asked, 'How, O Vasudeva, hast thou been able to trace us, as we are living in disguise?' And Vasudeva, smilingly answered, 'O king, fire, even if it is covered, can be known. Who else among men than the Pandavas could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by sheer good fortune have ye escaped from that fierce fire. And it is by sheer good fortune alone that the wicked son of Dhritarashtra and his counsellors have not succeeded in accomplishing their wishes. Blest be ye! And grow ye in prosperity like a fire in a cave gradually growing and spreading itself all around. And lest any of the monarchs recognise ye, let us return to our tent.' Then, obtaining Yudhishthira's leave, Krishna of prosperity knowing no decrease, accompanied by Valadeva, hastily went away from the potter's abode.'"
SECTION CLXLIV
(Swayamvara Parva continued)
"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were wending towards the abode of the potter, Dhrishtadyumna, the Panchala prince followed them. And sending away all his attendants, he concealed himself in some part of the potter's house, unknown to the Pandavas. Then Bhima, that grinder of all foes, and Jishnu, and the illustrious twins, on returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing the daughter of Drupada said, 'O amiable one, take thou first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, O amiable one, for this strong youth of fair complexion--equal unto a king of elephants--this hero always eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.' Then the princess hearing those instructive words of her mother-in-law cheerfully did all that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri, endued with great activity, spread on the ground a bed of kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves down to sleep. And those foremost of the Kuru princes lay down with heads towards the south. And Kunti laid herself down along the line of their heads, and Krishna along that of their feet. And Krishna though she lay with the sons of Pandu on that bed of kusa grass along the line of their feet as if she were their nether pillow, grieved not in her heart nor thought disrespectfully of those bulls amongst the Kurus. Then those heroes began to converse with one another. And the conversations of those princes, each worthy to lead an army, was exceedingly interesting they being upon celestial cars and weapons and elephants, and swords and arrows, and battle-axes. And the son of the Panchala king listened (from his place of concealment) unto all they said. And all those who were with him beheld Krishna in that state.
"When morning came, the prince Dhristadyumna set out from his place of concealment with great haste in order to report to Drupada in detail all that had happened at the potter's abode and all that he had heard those heroes speak amongst themselves during the night. The king of Panchala had been sad because he knew not the Pandavas as those who had taken away his daughter. And the illustrious monarch asked Dhristadyumna on his return, 'Oh, where hath Krishna gone? Who hath taken her away? Hath any Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by taking my daughter away, placed his dirty foot on my head? O son, hath that wreath of flowers been thrown away on a grave-yard? Hath any Kshatriya of high birth, or any one of the superior order (Brahmana) obtained my daughter? Hath any one of mean descent, by having won Krishna, placed his left foot on my head? I would not, O son, grieve but feel greatly happy, if my daughter hath been united with Partha that foremost of men! O thou exalted one, tell me truly who hath won my daughter today? O, are the sons of that foremost of Kurus, Vichitravirya's son alive? Was it Partha (Arjuna) that took up the bow and shot the mark?'"
SECTION CLXLV
(Vaivahika Parva)
"Vaisampayana said, 'Thus addressed Dhrishtadyumna, that foremost of the Lunar princes, cheerfully said unto his father all that had happened and by whom Krishna had been won. And the prince said, 'With large, red eyes, attired in deer-skin, and resembling a celestial in beauty, the youth who strung that foremost of bows and brought down to the ground the mark set on high, was soon surrounded by the foremost of Brahmanas who also offered him their homage for the feat he had achieved. Incapable of bearing the sight of a foe and endued with great activity, he began to exert his prowess. And surrounded by the Brahmanas he resembled the thunder-wielding Indra standing in the midst of the celestials, and the Rishis. And like a she-elephant following the leader of a herd, Krishna cheerfully followed that youth catching hold of his deer-skin. Then when the assembled monarchs incapable of bearing that sight lose up in wrath and advanced for fight, there rose up another hero who tearing up a large tree rushed at that concourse of kings, felling them right and left like Yama himself smiting down creatures endued with life. Then, O monarch, the assembled kings stood motionless and looked at that couple of heroes, while they, resembling the Sun and the Moon, taking Krishna with them, left the amphitheatre and went into the abode of a potter in the suburbs of the town, and there at the potter's abode sat a lady like unto a flame of fire who, I think, is their mother. And around her also sat three other foremost of men each of whom was like unto fire. And the couple of heroes having approached her paid homage unto her feet, and they said unto Krishna also to do the same. And keeping Krishna with her, those foremost of men all went the round of eleemosynary visits. Some time after when they returned, Krishna taking from them what they had obtained as alms, devoted a portion thereof to the gods, and gave another portion away (in gift) to Brahmanas. And of what remained after this, she gave a portion to that venerable lady, and distributed the rest amongst those five foremost of men. And she took a little for herself and ate it last of all. Then, O monarch, they all laid themselves down for sleep, Krishna lying along the line of their feet as their nether pillow. And the bed on which they lay was made of kusa grass upon which was spread their deer-skins. And before going to sleep they talked on diverse subjects in voices deep as of black clouds. The talk of those heroes indicated them to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O monarch, they are bulls amongst Kshatriyas, their discourse having been on military subjects. It seems, O father, that our hope hath been fructified, for we have heard that the sons of Kunti all escaped from the conflagration of the house of lac. From the way in which the mark was shot down by that youth, and the strength with which the bow was strung by him, and the manner in which I have heard them talk with one another proves conclusively, O monarch, that they are the sons of Pritha wandering in disguise.'
"Hearing these words of his son, king Drupada became exceedingly glad, and he sent unto them his priest directing him to ascertain who they were and whether they were the sons of the illustrious Pandu. Thus directed, the king's priest went unto them and applauding them all, delivered the king's message duly, saying, 'Ye who are worthy of preference in everything, the boon-giving king of the earth--Drupada--is desirous of ascertaining who ye are. Beholding this one who hath shot down the mark, his joy knoweth no bounds. Giving us all particulars of your family and tribe, place ye your feet on the heads of your foes and gladden the hearts of the king of Panchala mid his men and mine also. King Pandu was the dear friend of Drupada and was regarded by him as his counterself. And Drupada had all along cherished the desire of bestowing this daughter of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly faultless, king Drupada hath all along cherished this desire in his heart that Arjuna of strong and long arms might wed this daughter of his according to the ordinance. If that hath become possible, nothing could be better; nothing more beneficial; nothing more conducive to fame and virtue, so far as Drupada is concerned.'
"Having said this, the priest remained silent and humbly waited for an answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima who sat near, saying, 'Let water to wash his feet with and the Arghya be offered unto this Brahmana. He is king Drupada's priest and, therefore, worthy of great respect. We should worship him with more than ordinary reverence.' Then, O monarch, Bhima did as directed. Accepting the worship thus offered unto him, the Brahmana with a joyous heart sat at his ease. Then Yudhishthira addressed him and said, 'The king of the Panchalas hath, by fixing a special kind of dower, given away his daughter according to the practice of his order and not freely. This hero hath, by satisfying that demand, won the princess. King Drupada, therefore, hath nothing now to say in regard to the race, tribe, family and disposition of him who hath performed that feat. Indeed, all his queries have been answered by the stringing of the bow and the shooting down of the mark. It is by doing what he had directed that this illustrious hero hath brought away Krishna from among the assembled monarchs. In these circumstances, the king of the Lunar race should not indulge in any regrets which can only make him unhappy without mending matters in the least. The desire that king Drupada hath all along cherished will be accomplished for his handsome princess who beareth, I think, every auspicious mark. None that is weak in strength could string that bow, and none of mean birth and unaccomplished in arms could have shot down the mark. It behoveth not, therefore, the king of the Panchalas to grieve for his daughter today. Nor can anybody in the world undo that act of shooting down the mark. Therefore the king should not grieve for what must take its course.'
"While Yudhishthira was saying all this, another messenger from the king of the Panchalas, coming thither in haste, said, 'The (nuptial), feast is ready.'"
SECTION CLXLVI
(Vaivahika Parva continued)
"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view of his daughter's nuptials prepared a good feast for the bride-groom's party. Come ye thither after finishing your daily rites. Krishna's wedding will take place there. Delay ye not. These cars adorned with golden lotuses drawn by excellent horses are worthy of kings. Riding on them, come ye into the abode of the king of the Panchalas.'
"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing the priest and causing Kunti and Krishna to ride together on one of those cars, themselves ascended those splendid vehicles and proceeded towards Drupada's place. Meanwhile, O Bharata, hearing from his priest the words that Yudhishthira had said, king Drupada, in order to ascertain the order to which those heroes belonged, kept ready a large collection of articles (required by the ordinance for the wedding of each of the four orders). And he kept ready fruits, sanctified garlands, and coats of mail, and shields, and carpets, and kine, and seeds, and various other articles and implements of agriculture. And the king also collected, O monarch, every article appertaining to other arts, and various implements and apparatus of every kind of sport. And he also collected excellent coats of mail and shining shields, and swords and scimitars, of fine temper, and beautiful chariots and horses, and first-class bows and well-adorned arrows, and various kinds of missiles ornamented with gold. And he also kept ready darts and rockets and battle-axes and various utensils of war. And there were in that collection beds and carpets and various fine things, and cloths of various sorts. When the party went to Drupada's abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. The ladies of the king's household with joyous hearts worshipped the queen of the Kurus. Beholding, O monarch, those foremost of men, each possessing the sportive gait of the lion, with deer-skins for their upper garments, eyes like unto those of mighty bulls, broad shoulders, and long-hanging arms like unto the bodies of mighty snakes, the king, and the king's ministers, and the king's son, and the king's friends and attendants, all became exceedingly glad. Those heroes sat on excellent seats, furnished with footstools without any awkwardness and hesitation. And those foremost of men sat with perfect fearlessness on those costly seats one after another according to the order of their ages. After those heroes were seated, well-dressed servants male and female, and skilful cooks brought excellent and costly viands worthy of kings on gold and silver plates. Then those foremost of men dined on those dishes and became well-pleased. And after the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. Beholding this, Drupada's son and Drupada himself, along with all his chief ministers of state, understanding the sons of Kunti to be all of royal blood became exceedingly glad.'"
SECTION CLXLVII
(Vaivahika Parva continued)
"Vaisampayana said, 'Then the illustrious king of Panchala, addressing prince Yudhishthira in the form applicable to Brahmanas, cheerfully enquired of that illustrious son of Kunti, saying, 'Are we to know you as Kshatriyas, or Brahamanas, or are we to know you as celestials who disguising themselves as Brahmanas are ranging the earth and come hither for the hand of Krishna? O tell us truly, for we have great doubts! Shall we not be glad when our doubts have been removed? O chastiser of enemies, have the fates been propitious unto us? Tell us the truth willingly! Truth becometh monarchs better than sacrifices and dedications of tanks. Therefore, tell us not what is untrue. O thou of the beauty of a celestial, O chastiser of foes, hearing thy reply I shall make arrangements for my daughter's wedding according to the order to which ye belong.'
"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not cheerless, O king; let joy fill thy heart! The desire cherished by thee hath certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was thy daughter won amid the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait where Krishna is. O bull amongst men, let grief be driven from thy heart, for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been transferred only from one lake into another. O king, thou art our revered superior and chief refuge. I have told thee the whole truth.'
"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes rolled in ecstasy. And. filled with delight the king could not, for some moments answer Yudhishthira. Checking his emotion with great effort, that chastiser of foes at last replied unto Yudhishthira in proper words. The virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. The son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. Hearing everything that the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of men. And the monarch gave every assurance unto Yudhishthira, the son of Kunti. And that foremost of eloquent men then and there vowed to restore Yudhishthira to his paternal throne.
"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, to reside there, treated by Yajnasena with due respect. Then king Drupada with his sons, assured by all that had happened, approaching Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna take with due rites, the hand of my daughter on this auspicious day, and let him, therefore, perform the usual initiatory rites of marriage.'
"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous king Yudhishthira replied, saying, 'O great king, I also shall have to marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the hand of my daughter thyself with due rites. Or, give Krishna in marriage unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy daughter, O king, shall be the common wife of us all! Even thus it hath been ordered, O monarch, by our mother. I am unmarried still, and Bhima also is so amongst the sons of Pandu. This thy jewel of a daughter hath been won by Arjuna. This, O king, is the rule with us; to ever enjoy equally a jewel that we may obtain. O best of monarchs, that rule of conduct we cannot now abandon. Krishna, therefore, shall become the wedded wife of us all. Let her take our hands, one after another before the fire.'
'Drupada answered, 'O scion of Kuru's race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many husbands! O son of Kunti, as thou art pure and acquainted with the rules of morality, it behoveth thee not to commit an act that is sinful and opposed both to usage and the Vedas. Why, O prince, hath thy understanding become so?' Yudhishthira said in reply, 'O monarch, morality is subtle. We do not know its course. Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turneth to what is sinful. My mother commandeth so; and my heart also approveth of it. Therefore, O king, that is quite conformable to virtue. Act according to it, without any scruples. Entertain no fear, O king, about this matter.'
"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and thyself, settle amongst yourselves as to what should be done. Tell me the result of your deliberations and tomorrow I will do what is proper.'
"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and Dhrishtadyumna discoursed upon this matter. Just at that time, however, the island-born (Vyasa), O monarch, came there in course of his wanderings.'"
SECTION CLXLVIII
(Vaivahika Parva continued)
"Vaisampayana said, 'Then all the Pandavas and the illustrious king of the Panchalas and all others there present stood up and saluted with reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. And commanded by Krishna (Dwaipayana) of immeasurable energy, those foremost of men all sat down on costly seats. A little after, O monarch, the son of Prishata in sweet accents asked the illustrious Rishi about the wedding of his daughter. And he said, 'How, O illustrious one, can one woman become the wife of many men without being defiled by sin? O, tell me truly all about this.' Hearing these words Vyasa replied, 'This practice, O king, being opposed to usage and the Vedas, hath become obsolete. I desire, however, to hear what the opinion of each of you is upon this matter.'
"Hearing these words of the Rishi, Drupada spoke first, saying, 'The practice is sinful in my opinion, being opposed to both usage and the Vedas. O best of Brahmanas, nowhere have I seen many men having one wife. The illustrious ones also of former ages never had such a usage amongst them. The wise should never commit a sin. I, therefore, can never make up mind to act in this way. This practice always appeareth to me to be of doubtful morality.
"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder brother, if he is of a good disposition, approach the wife of his younger brother? The ways of morality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable to morality and what not. We cannot do such a deed, therefore, with a safe conscience. Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of five brothers.'
"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. O foremost of all that are acquainted with the rules of morality, it is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she hath commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the (proposed) act as virtuous.'
"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath said. I greatly fear, O Brahmana, lest my speech should become untrue. How shall I be saved from untruth?'
"When they had all finished speaking, Vyasa said, 'O amiable one, how shall thou be saved from the consequence of untruth? Even this is eternal virtue! I will not, O king of the Panchalas, discourse on this before you all. But thou alone shalt listen to me when I disclose how this practice hath been established and why it is to be regarded as old and eternal. There is no doubt that what Yudhishthira hath said is quite conformable to virtue.'
"Vaisampayana continued, 'Then the illustrious Vyasa--the master Dwaipayana--rose, and taking hold of Drupada's hand led him to a private apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race sat there, waiting for the return of Vyasa and Drupada. Meanwhile, Dwaipayana began his discourse with illustrious monarch for explaining how the practice of polyandry could not be regarded as sinful.'"
SECTION CLXLIX
(Vaivahika Parva continued)
"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials had once commenced a grand sacrifice in the forest of Naimisha. At that sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the devoted animals. Yama, thus employed in that sacrifice, did not (during that period), O king, kill a single human being. Death being suspended in the world, the number of human beings increased very greatly. Then Soma and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the twin Aswins,--these and other celestials went unto Prajapati, the Creator of the universe. Struck with fear for the increase of the human population of the world they addressed the Master of creation and said, 'Alarmed, O lord, at the increase of human beings on earth, we come to thee for relief. Indeed, we crave thy protection.' Hearing those words the Grandsire said, 'Ye have little cause to be frightened at this increase of human beings. Ye all are immortal. It behoveth you not to take fright at human beings.' The celestials replied, 'The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to thee in order that thou mayest distinguish us from them.' The Creator then said, 'The son of Vivaswat is even now engaged in the grand sacrifice. It is for this that men are not dying. But when Yama's work in connection with the sacrifice terminates, men will again begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants on earth who will scarcely have then any energy left in them.'
"Vyasa continued, 'Hearing these words of the first-born deity, the celestials returned to the spot where the grand sacrifice was being performed. And the mighty one sitting by the side of the Bhagirathi saw a (golden) lotus being carried along by the current. And beholding that (golden) lotus, they wondered much. And amongst them, that foremost of celestials, viz., Indra, desirous of ascertaining whence it came, proceeded up along the course of the Bhagirathi. And reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while. The tear-drops she shed, falling on the stream, were being transformed into golden lotuses. The wielder of the thunderbolt, beholding that wonderful sight, approached the woman and asked her, 'Who art thou, amiable lady? Why dost thou weep? I desire to know the truth. O, tell me everything.'
"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest know who I am and why, unfortunate that I am, I weep, if only, O chief of the celestials, thou comest with me as I lead the way. Thou shall then see what it is I weep for." Hearing these words of the lady, Indra followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seated on a throne placed on one of the peaks of Himavat and playing at dice. Beholding that youth, the thief of the celestials said, 'Know, intelligent youth, that this universe is under my sway.' Seeing, however, that the person addressed was so engrossed in dice that he took no notice of what he said, Indra was possessed by anger and repeated, 'I am the lord of the universe. The youth who was none else than the god Mahadeva (the god of the gods), seeing Indra filled with wrath, only smiled, having cast a glance at him. At that glance, however, the chief of the celestials was at once paralysed and stood there like a stake. When the game at dice was over, Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall soon so deal with him that pride may not again enter his heart.' As soon as Sakra was touched by that woman, the chief of the celestials with limbs paralysed by that touch, fell down on the earth. The illustrious Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again in this way. Remove this huge stone, for thy strength and energy are immeasurable, and enter the hole (it will disclose) where await some others possessing the splendour of the sun and who are all like unto thee.' Indra, then, on removing that stone, beheld a cave in the breast of that king of mountains, within which were four others resembling himself. Beholding their plight, Sakra became seized with grief and exclaimed, 'Shall I be even like these?' Then the god Girisha, looking full at Indra with expanded eyes, said in anger, 'O thou of a hundred sacrifices, enter this cave without loss of time, for thou hast from folly insulted me.' Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, was deeply pained, and with limbs weakened by fear trembled like the wind-shaken leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, addressed that fierce god of multi-form manifestations, saving, 'Thou art, O Bhava, the over-looker of the infinite Universe!' Hearing these words the god of fiery energy smiled and said, 'Those that are of disposition like thine never obtain my grace. These others (within the cave) had at one time been like thee. Enter thou this cave, therefore, and lie there for some time. The fate of you all shall certainly be the same. All of you shall have to take your birth in the world of men, where, having achieved many difficult feats and slaying a large number of men, ye shall again by the merits of your respective deeds, regain the valued region of Indra. Ye shall accomplish all I have said and much more besides, of other kinds of work.' Then those Indras, of their shorn glory said, 'We shall go from our celestial regions even unto the region of men where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.'
"Vyasa continued, 'Hearing these words of the former Indras, the wielder of the thunderbolt once more addressed that foremost of gods, saying, 'Instead of going myself, I shall, with a portion of my energy, create from myself a person for the accomplishment of the task (thou assignest) to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great energy, Santi the fourth, and Tejaswin, these it is said were the five Indras of old. And the illustrious god of the formidable bow, from his kindness, granted unto the five Indras the desire they cherished. And he also appointed that woman of extraordinary beauty, who was none else than celestial Sri (goddess of grace) herself, to be their common wife in the world of men. Accompanied by all those Indras, the god Isana then went unto Narayana of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old, the Eternal, and the Spirit of these universes without limits. Narayana approved of everything. Those Indras then were born in the world of men. And Hari (Narayana) took up two hairs from his body, one of which hairs was black and the other white. And those two hairs entered the wombs of two of the Yadu race, by name Devaki and Rohini. And one of these hairs viz., that which was white, became Valadeva. And the hair that was black was born as Kesava's self, Krishna. And those Indras of old who had been confined in the cave on the Himavat are none else than the sons of Pandu, endued with great energy. And Arjuna amongst the Pandavas, called also Savyasachin (using both hands with equal dexterity) is a portion of Sakra.'
"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. And the celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty. How could she whose effulgence is like that of the sun or the moon, whose fragrance spreads for two miles around, take her birth in any other than an extraordinary way, viz., from within the earth, by virtue of the sacrificial rites? Unto thee, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old!'
"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of generous deeds, by means of his ascetic power, granted celestial sight unto the king. Thereupon the king beheld all the Pandavas endued with their former bodies. And the king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling Indra himself, with complexions radiant as fire or the sun, and decked with every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. Endued with every accomplishment, and decked with celestial robes of great beauty and fragrant garlands of excellent making the king beheld them as so many three-eyed gods (Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the Pandavas in the forms of those Indras of old, and Arjuna also in the form of Indra sprung from Sakra himself, king Drupada was highly pleased. And the monarch wondered much on beholding that manifestation of celestial power under deep disguise. The king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings, for her beauty, splendour and fame. And beholding that wonderful sight, the monarch touched the feet of Satyavati's son, exclaiming, 'O great Rishi, nothing is miraculous in thee!' The Rishi then cheerfully continued, 'In a certain hermitage there was an illustrious Rishi's daughter, who, though handsome and chaste, obtained not a husband. The maiden gratified, by severe ascetic penances, the god Sankara (Mahadeva). The lord Sankara, gratified at her penances, told her himself. 'Ask thou the boon thou desirest' Thus addressed, the maiden repeatedly said unto the boon-giving Supreme Lord, 'I desire to obtain a husband possessed of every accomplishment. Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, 'Thou shall have, amiable maiden, five husbands.' The maiden, who had succeeded in gratifying the god, said again, 'O Sankara, I desire to have from thee only one husband possessed of every virtue?' The god of gods, well-pleased with her, spake again, saying, 'Thou hast, O maiden, addressed me five full times, repeating, 'Give me a husband.' Therefore, O amiable one, it shall even be as thou hast asked. Blessed be thou. All this, however, will happen in a future life of thine!'
"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is that maiden. Indeed, the faultless Krishna sprung from Prishata's race hath been pre-ordained to become the common wife of five husbands. The celestial Sri, having undergone severe ascetic penances, hath, for the sake of the Pandavas, had her birth as thy daughter, in the course of thy grand sacrifice. That handsome goddess, waited upon by all the celestials, as a consequence of her own acts becomes the (common) wife of five husbands. It is for this that the self-create had created her. Having listened to all this, O king Drupada, do what thou desirest.'"
SECTION CC
(Vaivahika Parva continued)
"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi, it was only when I had not heard this from thee that I had sought to act in the way I told thee of. Now, however, that I know all, I cannot be indifferent to what hath been ordained by the gods. Therefore do I resolve to accomplish what thou hast said. The knot of destiny cannot be untied. Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom hath now terminated in favour of many. As Krishna (in a former life) had repeatedly said, 'O, give me a husband!' the great god himself even gave her the boon she had asked. The god himself knows the right or wrong of this. As regards myself, when Sankara hath ordained so, right or wrong, no sin can attach to me. Let these with happy hearts take, as ordained, the hand of Krishna with the rites.'
"Vaisampayana continued, 'Then the illustrious Vyasa, addressing Yudhishthira the just, said, 'This day is an auspicious day, O son of Pandu! This day the moon has entered the constellation called Pushya. Take thou the hand of Krishna today, thyself first before thy brothers!' When Vyasa had said so, king Yajnasena and his son made preparations for the wedding. And the monarch kept ready various costly articles as marriage presents. Then he brought out his daughter Krishna, decked, after a bath, with many jewels and pearls. Then there came to witness the wedding all the friends and relatives of the king, ministers of state, and many Brahmanas and citizens. And they all took their seats according to their respective ranks. Adorned with that concourse of principal men, with its yard decked with lotuses and lilies scattered thereupon, and beautified with lines of troops, king Drupada's palace, festooned around with diamonds and precious stones, looked like the firmament studded with brilliant stars. Then those princes of the Kuru line, endued with youth and adorned with ear-rings, attired in costly robes and perfumed with sandal-paste, bathed and performed the usual religious rites and accompanied by their priest Dhaumya who was possessed of the splendour of fire, entered the wedding hall one after another in due order, and with glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-conversant with the Vedas, igniting the sacred fire, poured with due mantras libations of clarified butter into that blazing element. And calling Yudhishthira there, Dhaumya, acquainted with mantras, united him with Krishna. Walking round the fire the bridegroom and the bride took each other's hand. After their union was complete, the priest Dhaumya, taking leave of Yudhishthira, that ornament of battles, went out of the palace. Then those mighty car-warriors,--those perpetuators of the Kuru line,--those princes attired in gorgeous dresses, took the hand of that best of women, day by day in succession, aided by that priest. O king, the celestial Rishi told me of a very wonderful and extraordinary thing in connection with these marriages, viz., that the illustrious princess of slender waist regained her virginity every day after a previous marriage. After the weddings were over, king Drupada gave unto those mighty car-warriors diverse kinds of excellent wealth. And the king gave unto them one hundred cars with golden standards, each drawn by four steeds with golden bridles. And he gave them one hundred elephants all possessing auspicious marks on their temples and faces and like unto a hundred mountains with golden peaks. He also gave them a hundred female servants all in the prime of youth and clad in costly robes and ornaments and floral wreaths. And the illustrious monarch of the Lunar race gave unto each of those princes of celestial beauty, making the sacred fire a witness of his gifts, much wealth and many costly robes and ornaments of great splendour. The sons of Pandu endued with great strength, after their wedding were over, and after they had obtained Krishna like unto a second Sri along with great wealth, passed their days in joy and happiness, like so many Indras, in the capital of the king of the Panchalas,'"
SECTION CCI
(Vaivahika Parva continued)
"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas, had all his fears dispelled. Indeed, the monarch no longer stood in fear even of the gods. The ladies of the illustrious Drupada's household approached Kunti and introduced themselves unto her, mentioning their respective names, and worshipped her feet with heads touching the ground. Krishna also, attired in red silk and her wrists still encircled with the auspicious thread, saluting her mother-in-law with reverence, stood contentedly before her with joined palms. Pritha, out of affection, pronounced a blessing upon her daughter-in-law endued with great beauty and every auspicious mark and possessed of a sweet disposition and good character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable one, be thou the mother of long-lived and heroic children, and possessed of everything that can make thee happy! Let luck and prosperity ever wait on thee! Wait thou ever on husbands engaged in the performance of grand sacrifices. Be thou devoted to thy husbands. And let thy days be ever passed in duly entertaining and reverencing guests and strangers arrived at thy abode, and the pious and the old; children and superiors. Be thou installed as the Queen of the kingdom and the capital of Kurujangala, with thy husband Yudhishthira the just! O daughter, let the whole earth, conquered by the prowess of thy husbands endued with great strength, be given away by thee unto Brahmanas at horse-sacrifice! O accomplished one whatever gems there are on earth possessed of superior virtues, obtain them, O lucky one, and be thou happy for a full hundred years! And, O daughter-in-law, as I rejoice today beholding thee attired in red silk, so shall I rejoice again, when, O accomplished one, I behold thee become the mother of a son!'
"Vaisampayana continued, 'After the sons of Pandu had been married, Hari (Krishna) sent unto them (as presents) various gold ornaments set with pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent unto them costly robes manufactured in various countries, and many beautiful and soft blankets and hides of great value, and many costly beds and carpets and vehicles. He also sent them vessels by hundreds, set with gems and diamonds. And Krishna also gave them female servants by thousands, brought from various countries, and endued with beauty, youth and accomplishments and decked with every ornament. He also gave them many well-trained elephants brought from the country of Madra, and many excellent horses in costly harness, cars drawn by horses of excellent colours and large teeth. The slayer of Madhu, of immeasurable soul, also sent them coins of pure gold by crores upon crores in separate heaps. And Yudhishthira the just, desirous of gratifying Govinda, accepted all those presents with great joy.'"
SECTION CCII
(Viduragamana Parva)
"Vaisampayana said, 'The news was carried unto all the monarchs (who had come to the Self-choice of Draupadi) by their trusted spies that the handsome Draupadi had been united in marriage with the sons of Pandu. And they were also informed that the illustrious hero who had bent the bow and shot the mark was none else than Arjuna, that foremost of victorious warriors and first of all wielders of the bow and arrows. And it became known that the mighty warrior who had dashed Salya, the king of Madra, on the ground, and who in wrath had terrified the assembled monarchs by means of the tree (he had uprooted), and who had taken his stand before all foes in perfect fearlessness, was none else than Bhima, that feller of hostile ranks, whose touch alone was sufficient to take the lives out of all foes. The monarchs, upon being informed that the Pandavas had assumed the guise of peaceful Brahmanas, wondered much. They even heard that Kunti with all her sons had been burnt to death in the conflagration of the house of lac. They, therefore, now regarded the Pandavas in the light of persons who had come back from the region of the dead. And recollecting the cruel scheme contrived by Purochana, they began to say, 'O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!'
"After the Self-choice was over, all the monarchs (who had come thither), hearing that Draupadi had been united with the Pandavas, set out for their own dominions. And Duryodhana, hearing that Draupadi had selected the owner of white steeds (Arjuna) as her lord, became greatly depressed. Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and Kripa the prince set out with a heavy heart for his capital. Then Duhsasana, blushing with shame, addressed his brother softly and said, 'If Arjuna had not disguised himself as a Brahmana, he could never have succeeded in obtaining Draupadi. It was for this disguise, O king, that no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme. Exertion is fruitless; fie on our exertions, O brother! The Pandavas are still alive!' Speaking unto one another thus and blaming Purochana (for his carelessness), they then entered the city of Hastinapura, with cheerless and sorrowful hearts. Beholding the mighty sons of Pritha, escaped from the burning house of lac and allied with Drupada, and thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada all accomplished in fight, they were struck with fear and overcome with despair.
"Then Vidura, having learnt that Draupadi had been won by the Pandavas and that the sons of Dhritarashtra had come back (to Hastinapura) in shame, their pride humiliated, became filled with joy. And, O king, approaching Dhritarashtra, Kshattri said, 'The Kurus are prospering by good luck!' Hearing those words of Vidura, the son of Vichitravirya, wondering, said in great glee, 'What good luck, O Vidura! What good luck!' From ignorance, the blind monarch understood that his eldest son Duryodhana had been chosen by Drupada's daughter as her lord. And the king immediately ordered various ornaments to be made for Draupadi. And he commanded that both Draupadi and his son Duryodhana should be brought with pomp to Hastinapura. It was then that Vidura told the monarch that Draupadi had chosen the Pandavas for her lords, and that those heroes were all alive and at peace, and that they had been received with great respect by king Drupada. And he also informed Dhritarashtra that the Pandavas had been united with the many relatives and friends of Drupada, each owning large armies, and with many others who had come to that self-choice.
"Hearing these words of Vidura, Dhritarashtra said, 'Those children are to me as dear as they were to Pandu. Nay, more. O listen to me why my affection for them now is even greater! The heroic sons of Pandu are well and at ease. They have obtained many friends. Their relatives, and others whom they have gained as allies, are all endued with great strength. Who amongst monarchs in prosperity or adversity would not like to have Drupada with his relatives as an ally?'
"Vaisampayana continued, 'Having heard these words of the monarch, Vidura said, 'O king, let thy understanding remain so without change for a hundred years!' Having said this Vidura returned to his own abode. Then, O monarch, there came unto Dhritarashtra, Duryodhana and the son of Radha, Karna. Addressing the monarch, they said, 'We cannot, O king, speak of any transgression in the presence of Vidura! We have now found thee alone, and will, therefore, say all we like! What is this that thou hast, O monarch, desired to do? Dost thou regard the prosperity of thy foes as if it were thy own, that thou hast been applauding the Pandavas, O foremost of men, in the presence of Vidura? O sinless one, thou actest not, O king, in the way thou shouldst! O father, we should now act every day in such a way as to weaken (the strength of) the Pandavas. The time hath come, O father, for us to take counsel together, so that the Pandavas may not swallow us all with our children and friends and relatives.'"
SECTION CCIII
(Viduragamana Parva continued)
"Vaisampayana said, 'Dhritarashtra replied saying, I desire to do exactly what you would recommend. But I do not wish to inform Vidura of it even by a change of muscle. It was, therefore, O son, that I was applauding the Pandavas in Vidura's presence, so that he might not know even by a sign what is in my mind. Now that Vidura hath gone away, this is the time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon, and what, O Radheya (Karna), thou too hast hit upon.'
"Duryodhana said. 'Let us, O father, by means of trusted and skilful and adroit Brahmanas, seek to produce dissensions between the sons of Kunti and Madri. Or, let king Drupada and his sons, and all his ministers of state, be plied with presents of large wealth, so that they may abandon the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the Pandavas to settle in Drupada's dominions, by describing to them, separately, the inconvenience of residing in Hastinapura, so that, separated from as, they may permanently settle in Panchala. Or, let some clever spies, full of resources, sowing the seeds of dissension among the Pandavas, make them jealous of one another. Or, let them incite Krishna against her husbands. She has many lords and this will not present any difficulty. Or, let some seek to make the Pandavas themselves dissatisfied with Krishna, in which case Krishna also will be dissatisfied with them. Or, let, O king, some clever spies, repairing thither, secretly compass the death of Bhimasena. Bhima is the strongest of them all. Relying upon Bhima alone, the Pandavas used to disregard us, of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas. If he be slain, the others will be deprived of strength and energy. Deprived of Bhima who is their sole refuge, they will no longer strive to regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima protecteth him from behind. Without Bhima, Arjuna is not equal to even a fourth part of Radheya. Indeed, O king, the Pandavas conscious of their own feebleness without Bhima and of our strength would not really strive to recover the kingdom. Or, if, O monarch, coming hither, they prove docile and obedient to us, we would then seek to repress them according to the dictates of political science (as explained by Kanika). Or, we may tempt them by means of handsome girls, upon which the princess of Panchala will get annoyed with them. Or, O Radheya, let messengers be despatched to bring them hither, so that, when arrived, we may through trusted agents, by some of the above methods, cause them to be slain. Strive, O father, to employ any of these (various) methods that may appear to thee faultless. Time passeth. Before their confidence in king Drupada--that bull amongst kings--is established we may succeed, O monarch, to encounter them. But after their confidence hath been established in Drupada, we are sure to fail. These, O father, are my views for the discomfiture of the Pandavas. Judge whether they be good or bad. What, O Karna, dost thou think?'"
SECTION CCIV
(Viduragamana Parva continued)
"Vaisampayana said, 'Thus addressed by Duryodhana, Karna said, 'It doth not seem to me, O Duryodhana, that thy reasoning is well-founded. O perpetuator of the Kuru race, no method will succeed against the Pandavas. O brave prince, thou hast before, by various subtle means, striven to carry out thy wishes. But ever hast thou failed to slay thy foes. They were then living near thee, O king! They were then unfledged and of tender years, but thou couldst not injure them then. They are now living at a distance, grown up, full-fledged. The sons of Kunti, O thou of firm resolution, cannot now be injured by any subtle contrivances of thine. This is my opinion. As they are aided by the very Fates, and as they are desirous of regaining their ancestral kingdom, we can never succeed in injuring them by any means in our power. It is impossible to create disunion amongst them. They can never be disunited who have all taken to a common wife. Nor can we succeed in estranging Krishna from the Pandavas by any spies of ours. She chose them as her lords when they were in adversity. Will she abandon them now that they are in prosperity? Besides women always like to have many husbands, Krishna hath obtained her wish. She can never be estranged from the Pandavas. The king of Panchala is honest and virtuous; he is not avaricious. Even if we offer him our whole kingdom he will not abandon the Pandavas. Drupada's son also possesseth every accomplishment, and is attached to the Pandavas. Therefore, I do not think that the Pandavas can now be injured by any subtle means in thy power. But, O bull amongst men, this is what is good and advisable for us now, viz., to attack and smite them till they are exterminated. Let this course recommend itself to thee. As long as our party is strong and that of the king of the Panchalas is weak, so long strike them without any scruple. O son of Gandhari, as long as their innumerable vehicles and animals, friends, and friendly tribes are not mustered together, continue, O king, to exhibit thy prowess. As long as the king of the Panchalas together with his sons gifted with great prowess, setteth not his heart upon fighting with us, so long, O king, exhibit thy prowess. And, O king, exert thy prowess before he of the Vrishni race (Krishna) cometh with the Yadava host into the city of Drupada, carrying everything before him, to restore the Pandavas to their paternal kingdom. Wealth, every article of enjoyment, kingdom, there is nothing that Krishna may not sacrifice for the sake of the Pandavas. The illustrious Bharata had acquired the whole earth by his prowess alone. Indra hath acquired sovereignty of the three worlds by prowess alone. O king, prowess is always applauded by the Kshatriyas. O bull amongst Kshatriyas, prowess is the cardinal virtue of the brave. Let us, therefore, O monarch, with our large army consisting of four kinds of forces, grind Drupada without loss of time, and bring hither the Pandavas. Indeed, the Pandavas are incapable of being discomfited by any policy of conciliation, of gift, of wealth and bribery, or of disunion. Vanquish them, therefore, by thy prowess. And vanquishing them by thy prowess, rule thou this wide earth. O monarch, I see not any other means by which we may accomplish our end.'
"Vaisampayana continued, 'Hearing these words of Radheya, Dhritarashtra, endued with great strength, applauded him highly. The monarch then addressed him and said, 'Thou, O son of a Suta, art gifted with great wisdom and accomplished in arms. This speech, therefore, favouring the exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and Vidura, and you two, take counsel together and adopt that proposal which may lead to our benefit.'
Vaisampayana continued, "'Then king Dhritarashtra called unto him, all those celebrated ministers and took counsel with them.'"
SECTION CCV
(Viduragamana Parva continued)
"Vaisampayana said, 'Asked by Dhritarashtra to give his opinion, Bhishma replied, 'O Dhritarashtra, a quarrel with the Pandavas is what I can never approve of. As thou art to me, so was Pandu without doubt. And the sons of Gandhari are to me, as those of Kunti. I should protect them as well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are as much near to me as they are to prince Duryodhana or to all the other Kurus. Under these circumstances a quarrel with them is what I never like. Concluding a treaty with those heroes, let half the land be given unto them. This is without doubt, the paternal kingdom of those foremost ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this kingdom as thy paternal property, the Pandavas also look upon it as their paternal possession. If the renowned sons of Pandu obtain not the kingdom, how can it be thine, or that of any other descendant of the Bharata race? If thou regardest thyself as one that hath lawfully come into the possession of the kingdom, I think they also may be regarded to have lawfully come into the possession of this kingdom before thee. Give them half the kingdom quietly. This, O tiger among men, is beneficial to all. If thou actest otherwise, evil will befall us all. Thou too shall be covered with dishonour. O Duryodhana, strive to maintain thy good name. A good name is, indeed, the source of one's strength. It hath been said that one liveth in vain whose reputation hath gone. A man, O Kaurava, doth not die so long as his fame lasteth. One liveth as long as one's fame endureth, and dieth when one's fame is gone. Follow thou, O son of Gandhari, the practice that is worthy of the Kuru race. O thou of mighty arms, imitate thy own ancestors. We are fortunate that the Pandavas have not perished. We are fortunate that Kunti liveth. We are fortunate that the wretch Purochana without being able to accomplish his purpose hath himself perished. From that time when I heard that the sons of Kuntibhoja's daughter had been burnt to death, I was, O son of Gandhari, ill able to meet any living creature. O tiger among men, hearing of the fate that overtook Kunti, the world doth not regard Purochana so guilty as it regardeth thee. O king, the escape, therefore, of the sons of Pandu with life from that conflagration and their re-appearance, do away with thy evil repute. Know, O thou of Kuru's race, that as long as those heroes live, the wielder of the thunder himself cannot deprive them of their ancestral share in the kingdom. The Pandavas are virtuous and united. They are being wrongly kept out of their equal share in the kingdom. If thou shouldst act rightly, if thou shouldst do what is agreeable to me, if thou shouldst seek the welfare of all, then give half the kingdom unto them.'"
SECTION CCVI
(Viduragamana Parva continued)
"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O king Dhritarashtra, it hath been heard by us that friends summoned for consultation should always speak what is right, true, and conductive to fame. O sire, I am of the same mind in this matter with the illustrious Bhishma. Let a share of the kingdom be given unto the Pandavas. This is eternal virtue. Send, O Bharata, unto Drupada without loss of time some messenger of agreeable speech, carrying with him a large treasure for the Pandavas. And let the man go unto Drupada carrying costly presents for both the bridegrooms and the bride, and let him speak unto that monarch of thy increase of power and dignity arising from this new alliance with him. And, O monarch, let the man know also that both thyself and Duryodhana have become exceedingly glad in consequence of what hath happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna. And let him speak also about the alliance as having been exceedingly proper, and agreeable unto thee, and of thyself being worthy of it. And let the man repeatedly propitiate the sons of Kunti and those of Madri (in proper words). And at thy command, O king, let plenty of ornaments of pure gold be given unto Draupadi. And let, O bull of Bharata's race, proper presents be given unto all the sons of Drupada. Let the messenger then propose the return of the Pandavas to Hastinapura. After the heroes will have been permitted (by Drupada), to come hither, let Duhsasana and Vikarna go out with a handsome train to receive them. And when they will have arrived at Hastinapura, let those foremost of men be received with affection by thee. And let them then be installed on their paternal throne, agreeably to the wishes of the people of the realm. This, O monarch of Bharata's race, is what I think should be thy behaviour towards the Pandavas who are to thee even as thy own sons.'
"Vaisampayana continued, 'After Drona had ceased, Karna spake again, 'Both Bhishma and Drona have been pampered with wealth that is thine and favours conferred by thee! They are also always regarded by thee as thy trusted friends! What can therefore be more amusing than that they both should give thee advice which is not for thy good? How can the wise approve that advice which is pronounced good by a person speaking with wicked intent but taking care to conceal the wickedness of his heart? Indeed, in a season of distress, friends can neither benefit nor injure. Every one's happiness or the reverse dependeth on destiny. He that is wise and he that is foolish, he that is young (in years) and he that is old, he that hath allies and he that hath none, all become, it is seen everywhere, happy or unhappy at times. It hath been heard by us that there was, of old, a king by name Amvuvicha. Having his capital at Rajagriha, he was the king of all the Magadha chiefs. He never attended to his affairs. All his exertion consisted in inhaling the air. All his affairs were in the hands of his minister. And his minister, named Mahakarni, became the supreme authority in the state. Regarding himself all powerful, he began to disregard the king. And the wretch himself appropriated everything belonging unto the king, his queens and treasures and sovereignty. But the possession of all these, instead of satisfying his avarice, only served to inflame him the more. Having appropriated everything belonging to the king, he even coveted the throne. But it hath been heard by us that with all his best endeavours he succeeded not in acquiring the kingdom of the monarch, his master, even though the latter was inattentive to business and content with only breathing the air. What else can be said, O king, than that monarch's sovereignty was dependent on destiny? If, therefore, O king, this kingdom be established in thee by destiny, it will certainly continue in thee, even if the whole world were to become thy enemy! If, however, destiny hath ordained otherwise, howsoever mayest thou strive, it will not last in thee! O learned one, remembering all this, judge of the honesty or otherwise of thy advisers. Ascertain also who amongst them are wicked and who have spoken wisely and well.'
"Vaisampayana continued, 'Hearing these words of Karna, Drona replied, 'As thou art wicked it is evident thou sayest so in consequence of the wickedness of thy intent. It is for injuring the Pandavas that thou findest fault with us. But know, O Karna, what I have said is for the good of all and the prosperity of the Kuru race. If thou regardest all this as productive of evil, declare thyself what is for our good. If the good advice I have given be not followed, I think the Kurus will be exterminated in no time.'"
SECTION CCVII
(Viduragamana Parva continued)
"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O monarch, thy friends without doubt, are saying unto thee what is for thy good. But as thou art unwilling to listen to what they say, their words scarcely find a place in thy ears. What that foremost one of Kuru's race, viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy good. But thou dost not listen to it. The preceptor Drona also hath said much that is for thy good which however Karna, the son of Radha, doth not regard to be such. But, O king, reflecting hard I do not find any one who is better a friend to thee than either of these two lions among men (viz., Bhishma and Drona), or any one who excels either of them in wisdom. These two, old in years, in wisdom, and in learning, always regard thee, O king, and the sons of Pandu with equal eyes. Without doubt, O king of Bharata's race, they are both, in virtue and truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never before did they give thee any evil advice. Thou also, O monarch, hast never done them any injury. Why should, therefore, these tigers among men, who are ever truthful, give thee wicked advice, especially when thou hast never injured them? Endued with wisdom these foremost of men, O king, will never give thee counsels that are crooked. O scion of Kuru's rate, this is my firm conviction that these two, acquainted with all rules of morality, will never, tempted by wealth, utter anything betraying a spirit of partisanship. What they have said, O Bharata, I regard highly beneficial to thee. Without doubt, O monarch, the Pandavas are thy sons as much as Duryodhana and others are. Those ministers, therefore, that give thee any counsel fraught with evil unto the Pandavas, do not really look to thy interests. If there is any partiality in thy heart, O king, for thy own children, they who by their counsel seek to bring it out, certainly do thee no good. Therefore, O king, these illustrious persons endued with great splendour, have not I think, said anything that leadeth to evil. Thou, however, dost not understand it. What these bulls among men have said regarding the invincibility of the Pandavas is perfectly true. Think not otherwise of it, O tiger among men. Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the right and the left hand with equal activity, be vanquished in battle even by Maghavat himself? Can the great Bhimasena of strong arms possessing the might of ten thousand elephants, be vanquished in battle by the immortals themselves? Who also that desireth to live can overcome in battle the twins (Nagula and Sahadeva) like unto the sons of Yama himself, and well-skilled in fight? How too can the eldest one of the Pandavas in whom patience, mercy, forgiveness, truth, and prowess always live together, be vanquished? They who have Rama (Valadeva) as their ally, and Janardana (Krishna) as their counsellor, and Satyaki as their partisan, have already defeated everybody in war. They who have Drupada for their father-in-law, and Drupada's sons--the heroic brothers, viz., Dhristadyumna and others of Prishata's race for their brothers-in-law, are certainly invincible. Remembering this, O monarch, and knowing that their claim to the kingdom is even prior to thine, behave virtuously towards them. The stain of calumny is on thee, O monarch, in consequence of that act of Purochana. Wash thyself of it now, by a kindly behaviour towards the Pandavas. This kindly behaviour of thine, O monarch, towards the Pandavas will be an act of great benefit to us, protecting the lives of us all that belong to Kuru's race, and leading to the growth of the whole Kshatriya order! We had formerly warred with king Drupada; if we can now secure him as an ally, it will strengthen our party. The Dasarhas, O king, are numerous and strong. Know where Krishna is, all of them must be, and where Krishna is, there victory also must be! O king, who, unless cursed by the gods, would seek, to effect that by means of war which can be effected by conciliation? Hearing that the sons of Pritha are alive, the citizens and other subjects of the realm have become exceedingly glad and eager for beholding them. O monarch, act in a way that is agreeable to them. Duryodhana and Karna and Sakuni, the son of Suvala, are sinful, foolish and young; listen not to them. Possessed of every virtue thou art I long ago told thee, O monarch that for Duryodhana's fault, the subjects of this kingdom would be exterminated.'"
SECTION CCVIII
(Viduragamana Parva continued)
"Vaisampayana said, 'Hearing these various speeches, Dhritarashtra said, The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona, and thyself also (O Vidura), have said the truth and what also is most beneficial to me. Indeed, as those mighty car-warriors, the heroic sons of Kunti. are the children of Pandu, so are they, without doubt, my children according to the ordinance. And as my sons are entitled to this kingdom, so are the sons of Pandu certainly entitled to it. Therefore, hasten to bring hither the Pandavas along with their mother, treating them with affectionate consideration. O thou of Bharata's race, bring also Krishna of celestial beauty along with them. From sheer good fortune the sons of Pritha are alive; and from good fortune alone those mighty car-warriors have obtained the daughter of Drupada. It is from good fortune alone that our strength hath increased, and it is from good fortune alone that Purochana hath perished. O thou of great splendour, it is from good fortune that my great grief hath been killed!'
"Vaisampayana continued, 'Then Vidura, at the command of Dhritarashtra, repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired thither carrying with him numerous jewels and various kinds of wealth for Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada's abode, Vidura conversant with every rule of morality and deep in every science, properly accosted the monarch and waited upon him. Drupada received Vidura in proper form and they both enquired after each other's welfare. Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them he embraced them from affection and enquired after their well being. The Pandavas also along with Vasudeva, in due order, worshipped Vidura of immeasurable intelligence. But Vidura, O king, in the name of Dhritarashtra repeatedly enquired with great affection after their welfare. He then gave, O monarch, unto the Pandavas and Kunti and Draupadi, and unto Drupada and Drupada's sons, the gems and various kinds of wealth that the Kauravas had sent through him. Possessed of immeasurable intelligence, the modest Vidura then, in the presence of the Pandavas and Keshava, addressed the well-behaved Drupada thus:
"With thy ministers and sons, O monarch, listen to what I say. King Dhritarashtra, with ministers, sons, and friends, hath with a joyous heart, O king, repeatedly enquired after thy welfare. And, O monarch, he hath been highly pleased with this alliance with thee. So also, O king, Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired after thy welfare in every respect. Drona also of great wisdom the son of Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in consequence of this alliance with thee regard themselves supremely blest. O Yajnasena, the establishment of this alliance with thee hath made them happier than if they had acquired a new kingdom. Knowing all this, O monarch, permit the Pandavas to re-visit their ancestral kingdom. The Kurus are exceedingly eager to behold the sons of Pandu. These bulls among men have been long absent (from their kingdom). They as well as Pritha must be very eager to behold their city. And all the Kuru ladies and the citizens and our subjects are eagerly waiting to behold Krishna the Panchala Princess. This, therefore, is my opinion, O monarch, that thou shouldst, without delay, permit the Pandavas to go thither with their wife. And after the illustrious Pandavas, O king, will have received thy permission to go thither, I shall send information unto Dhritarashtra by quick messengers. Then, O king, will the Pandavas set out with Kunti and Krishna.'"
SECTION CCIX
(Viduragamana Parva continued)
"Vaisampayana said, 'Hearing these words of Vidura, Drupada said, 'It is even so as thou, O Vidura of great wisdom, hast said. Venerable one, I too have been exceedingly happy in consequence of this alliance. It is highly proper that these illustrious princes should return to their ancestral kingdom. But it is not proper for me to say this myself. If the brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these bulls among men, viz., the twins, themselves desire to go and if Rama (Valadeva) and Krishna, both acquainted with every rule of morality, be of the same mind, then let the Pandavas go thither. For these tigers among men (Rama and Krishna) are ever engaged in doing what is agreeable and beneficial to the sons of Pandu.'
"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our younger brothers, dependent on thee. We shall cheerfully do what thou art pleased to command.'
"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the Pandavas should go. But we should all abide by the opinion of king Drupada who is conversant with every rule of morality.'
"Drupada then spoke, 'I certainly agree with what this foremost of men, thinketh, having regard to the circumstances. For the illustrious sons of Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son Yudhishthira himself doth not seek the welfare of the Pandavas so earnestly as, Kesava, that tiger among men.'
"Vaisampayana continued, 'Commanded by the illustrious Drupada, the Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna, the daughter of Drupada, and the renowned Kunti, journeyed towards the city called after the elephant, stopping at various places along the way for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that those heroes had neared the capital sent out the Kauravas to receive them. They who were thus sent out were, O Bharata, Vikarna of the great bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of Gautama's line. Surrounded by these, those mighty heroes, their splendour enhanced by that throng slowly entered the city of Hastinapura. The whole city became radiant, as it were, with the gay throng of sight-seers animated by curiosity. Those tigers among men gladdened the hearts of all who beheld them. And the Pandavas, dear unto the hearts of the people, heard, as they proceeded, various exclamations with the citizens, ever desirous of obeying the wishes of those princes, loudly uttered. Some exclaimed, 'Here returns that tiger among men, conversant with all the rules of morality and who always protects us as if we were his nearest relatives.' And elsewhere they said, 'It seems that king Pandu--the beloved of his people--returneth today from the forest, doubtless to do what is agreeable to us.' And there were some that said, 'What good is not done to us today when the heroic sons of Kunti come back to our town? If we have ever given away in charity, if we have ever poured libations of clarified butter on the fire, if we have any ascetic merit, let the Pandavas, by virtue of all those acts stay in our town for a hundred years.'
"At last the Pandavas, on arriving at the place, worshipped the feet of Dhritarashtra, as also those of the illustrious Bhishma. They also worshipped the feet of everybody else that deserved that honour. And they enquired after the welfare of every citizen (there present). At last, at the command of Dhritarashtra they entered the chambers that had been assigned to them.
"After they had rested there for some time, they were summoned (to the court) by king Dhritarashtra and Bhishma, the son of Santanu. When they came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so that no difference may arise again (between you and your cousins). If you take up your quarters there no one will be able to do you any injury. Protected by Partha (Arjuna), like the celestials by the thunderbolt, reside ye at Khandavaprastha, taking half of the kingdom.'
"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those bulls among men worshipping the king set out from Hastinapura. And content with half the kingdom, they removed to Khandavaprastha, which was in unreclaimed desert. Then those heroes of unfading splendour, viz., the Pandavas, with Krishna at their head, arriving there, beautified the place and made it a second heaven. And those mighty car-warriors, selecting with Dwaipayana's assistance a sacred and auspicious region, performed certain propitiatory ceremonies and measured out a piece of land for their city. Then surrounded by a trench wide as the sea and by walls reaching high up to the heavens and white as the fleecy clouds or the rays of the moon, that foremost of cities looked resplendent like Bhogavati (the capital of the nether kingdom) decked with the Nagas. And it stood adorned with palatial mansions and numerous gates, each furnished with a couple of panels resembling the out-stretched wings of Garuda. And it was protected with gateways looking like the clouds and high as the Mandara mountains. And well-furnished with numerous weapons of attack the missiles of the foes could not make slightest impression on them. And they were almost covered with darts and other missiles like double-tongued snakes. The turrets along the walls were filled with armed men in course of training; and the walls were lined with numerous warriors along their whole length. And there were thousands of sharp hooks and Sataghnis (machines slaying a century of warriors) and numerous other machines on the battlements. There were also large iron wheels planted on them. And with all these was that foremost of cities adorned. The streets were all wide and laid out excellently; and there was no fear in them of accident. And decked with innumerable mansions, the city became like unto Amaravati and came to be called Indraprastha (like unto Indra's city). In a delightful and auspicious part of the city rose the palace of the Pandavas filled with every kind of wealth and like unto the mansion of the celestial treasurer (Kuvera) himself. And it looked like a mass of clouds charged with lightning.
"When the city was built, there came, O king, numerous Brahmanas well-acquainted with all the Vedas and conversant with every language, wishing to dwell there. And there came also unto that town numerous merchants from every direction, in the hope of earning wealth. There also came numerous persons well-skilled in all the arts, wishing to take up their abode there. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers. There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas and numerous other kinds of trees always adorned with flowers and fruits and alive with feathery creatures of various species. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas (blackbirds). And there were various pleasure-houses, bright as mirrors, and numerous bowers of creepers, and charming and artificial hillocks, and many lakes full to the brim of crystal water, and delightful tanks fragrant with lotuses and lilies and adorned with swans and ducks and chakravakas (brahminy ducks). And there were many delicious pools overgrown with fine aquatic plants. And there were also diverse ponds of great beauty and large dimension. And, O king, the joy of the Pandavas increased from day to day, in consequence of their residence in that large kingdom that was peopled with pious men.
"Thus in consequence of the virtuous behaviour of Bhishma and king Dhritarashtra towards them, the Pandavas took up their abode in Khandavaprastha. Adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like Bhogavati (the capital of the nether kingdom) adorned with the Nagas. And, O monarch, having settled the Pandavas there, the heroic Krishna, obtaining their leave, came back with Rama to Dwaravati.'"
SECTION CCX
(Rajya-labha Parva)
"Janamejaya said, 'O thou possessed of ascetic wealth, what did those high-souled ones, my grandsires, the illustrious Pandavas, do, after obtaining the kingdom of Indraprastha? How did their wife Draupadi obey them all? How is it also that no dissensions arose amongst those illustrious rulers of men, all attached to one wife, viz., Krishna? O thou of the wealth of asceticism, I wish to hear everything in detail regarding the behaviour towards one another of those rulers of men after their union with Krishna.'
"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having obtained their kingdom, at the command of Dhritarashtra, passed their days in joy and happiness at Khandavaprastha with Krishna. And Yudhishthira. endued with great energy and ever adhering to truth, having obtained the sovereignty, virtuously ruled the land, assisted by his brothers. And the sons of Pandu, endued with great wisdom and devoted to truth and virtue, having vanquished all their foes, continued to live there in great happiness. And those bulls among men, seated on royal seats of great value, used to discharge all the duties of government. And one day, while all those illustrious heroes were so seated, there came unto them the celestial Rishi Narada, in course of his wanderings. Beholding the Rishi, Yudhishthira offered him his own handsome seat. And after the celestial Rishi had been seated, the wise Yudhishthira duly offered him the Arghya with his own hands. And the king also informed the Rishi of the state of his kingdom. The Rishi accepting the worship, became well-pleased, and eulogising him with benedictions, commanded the king to take his seat. Commanded by the Rishi, the king took his seat. Then the king sent word unto Krishna (in the inner apartments) of the arrival of the illustrious one. Hearing of the Rishi's arrival Draupadi, purifying herself properly, came with a respectful attitude to where Narada was with the Pandavas. The virtuous princess of Panchala, worshipping the celestial Rishi's feet, stood with joined hands before him, properly veiled, The illustrious Narada, pronouncing various benedictions on her, commanded the princess to retire. After Krishna had retired, the illustrious Rishi, addressing in private all the Pandavas with Yudhishthira at their head, said, 'The renowned princess of Panchala is the wedded wife of you all. Establish a rule amongst yourselves so that disunion may not arise amongst you. There were, in former days, celebrated throughout the three worlds, two brothers named Sunda and Upasunda living together and incapable of being slain by anybody unless each slew the other. They ruled the same kingdom, lived in the same house, slept on the same bed, sat on the same seat, and ate from the same dish. And yet they killed each for the sake of Tilottama. Therefore, O Yudhishthira, preserve your friendship for one another and do that which may not produce disunion amongst you.'
"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were Asuras called Sunda and Upasunda? Whence arose that dissension amongst them, and why did they slay each other? Whose daughter also was this Tilottama for whose love the maddened brothers killed each other? Was she an Apsara (water nymph) or the daughter of any celestial? O thou whose wealth is asceticism, we desire, O Brahmana, to hear in detail everything as it happened. Indeed, our curiosity hath become great.'"
SECTION CCXI
(Rajya-labha Parva continued)
"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied, 'O son of Pritha, listen with thy brothers to me as I recite this old story, O Yudhishthira, exactly as everything happened. In olden days, a mighty Daitya named Nikumbha, endued with great energy and strength was born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha, were born two sons called Sunda and Upasunda. Both of them were mighty Asuras endued with great energy and terrible prowess. The brothers were both fierce and possessed of wicked hearts. And those Daityas were both of the same resolution, and ever engaged in achieving the same tasks and ends. They were ever sharers with each other in happiness as well as in woe. Each speaking and doing what was agreeable to the other, the brothers never were unless they were together, and never went anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts. Endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. Always entertaining the same purpose, desirous of subjugating the three worlds, the brothers, after due initiation, went to the mountains of Vindhya. And severe were the ascetic penances they performed there. Exhausted with hunger and thirst, with matted locks on their heads and attired in barks of trees, they acquired sufficient ascetic merit at length. Besmearing themselves with dirt from head to foot, living upon air alone, standing on their toes, they threw pieces of the flesh of their bodies into the fire. Their arms upraised, and eye fixed, long was the period for which they observed their vows. And during the course of their ascetic penances, a wonderful incident occurred there. For the mountains of Vindhya, heated for a long course of years by the power of their ascetic austerities, began to emit vapour from every part of their bodies. And beholding the severity of their austerities, the celestials became alarmed. The gods began to cause numerous obstructions to impede the progress of their asceticism. The celestials repeatedly tempted the brothers by means of every precious possession and the most beautiful girls. The brothers broke not their vows. Then the celestials once more manifested, before the illustrious brothers, their powers of illusion. For it seemed their sisters, mothers, wives, and other relatives, with disordered hair and ornaments and robes, were running towards them in terror, pursued and struck by a Rakshasa with a lance in hand. And it seemed that the women implored the help of the brothers crying, 'O save us!' But all this went for nothing, for firmly wedded thereto, the brothers did not still break their vows. And when it was found that all this produced not the slightest impression on any of the two, both the women and the Rakshasa vanished from sight. At last the Grandsire himself, the Supreme Lord ever seeking the welfare of all, came unto those great Asuras and asked them to solicit the boon they desired. Then the brothers Sunda and Upasunda, both of great prowess, beholding the Grandsire, rose from their seats and waited with joined palms. And the brothers both said unto the God, 'O Grandsire, if thou hast been pleased with these our ascetic austerities, and art, O lord, propitious unto us, then let us have knowledge of all weapons and of all powers of illusion. Let us be endued with great strength, and let us be able to assume any form at will. And last of all, let us also be immortal.' Hearing these words of theirs, Brahman said, 'Except the immortality you ask for, you shall be given all that you desire. Solicit you some form of death by which you may still be equal unto the immortals. And since you have undergone these severe ascetic austerities from desire of sovereignty alone I cannot confer on you the boon of immortality. You have performed your ascetic penances even for the subjugation of the three worlds. It is for this, O mighty Daityas, that I cannot grant you what you desire.'
"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda said, 'O Grandsire, let us have no fear then from any created thing, mobile or immobile, in the three worlds, except only from each other!' The Grandsire then said, 'I grant you what you have asked for, even this your desire'. And granting them this boon, the Grandsire made them desist from their asceticism, and returned to his own region. Then the brothers, those mighty Daityas, having received those several boons became incapable of being slain by anybody in the universe. They then returned to their own abode. All their friends and relatives, beholding those Daityas of great intelligence, crowned with success in the matter of the boons they had obtained, became exceedingly glad. And Sunda and Upasunda then cut off their matted locks and wore coronets on their heads. Attired in costly robes and ornaments, they looked exceedingly handsome. They caused the moon to rise over their city every night even out of his season. And friends and relatives gave themselves up to joy and merriment with happy hearts. Eat, feed, give, make merry, sing, drink--these were the sounds heard everyday in every house. And here and there arose loud uproars of hilarity mixed with clappings of hands which filled the whole city of the Daityas, who being capable of assuming any form at will, were engaged in every kind of amusement and sport and scarcely noticed the flight of time, even regarding a whole year as a single day.'"
SECTION CCXII
(Rajya-labha Parva continued)
'Narada continued, 'As soon as those festivities came to an end, the brothers Sunda and Upasunda, desirous of the Sovereignty of the three worlds, took counsel and commanded their forces to be arranged. Obtaining the assent of their friends and relatives, of the elders of the Daitya race and of their ministers of state, and performing the preliminary rites of departure, they set out in the night when the constellation Magha was in the ascendant. The brothers set out with a large Daitya force clad in mail and armed with maces and axes and lances and clubs. The Daitya heroes set out on their expedition with joyous hearts, the charanas (bards) chanting auspicious panegyrics indicative of their future triumphs. Furious in war, the Daitya brothers, capable of going everywhere at will, ascended the skies and went to the region of the celestials. The celestials knowing they were coming and acquainted also with the boons granted unto them by the Supreme Deity left heaven and sought refuge in the region of Brahman. Endued with fierce prowess, the Daitya heroes soon subjugated the region of Indra, and vanquishing the diverse tribes of Yakshas and Rakshasas and every creature ranging the skies, came away. Those mighty car-warriors next subjugated the Nagas of the nether region, and then the inmates of the ocean and then all the tribes of the Mlechchhas. Desirous next of subjugating the whole earth, those heroes of irresistible sway, summoning their soldiers, issued these cruel commands, 'Brahmanas and royal sages (on earth) with their libations and other food offered at grand sacrifices, increase the energy and strength of the gods, as also their prosperity. Engaged in such acts, they are the enemies of the Asuras. All of us, therefore, mustering together should completely slaughter them off the face of the earth!' Ordering their soldiers thus on the eastern shore of the great ocean, and entertaining such a cruel resolution, the Asura brothers set out in all directions. And those that were performing sacrifices and the Brahmanas that were assisting at those sacrifices, the mighty brothers instantly slew. And slaughtering them with violence they departed for some other place. Whilst their soldiers threw into the water the sacrificial fires that were in the asylums of Munis with souls under complete control, the curses uttered by the illustrious Rishis in wrath, rendered abortive by the boons granted (by Brahman), affected not the Asura brothers. When the Brahmanas saw that their curses produced not the slightest effect like shafts shot at stones they fled in all directions, forsaking their rites and vows. Even those Rishis on earth that were crowned with ascetic success, and had their passions under complete control and were wholly engrossed in meditation of the Deity, from fear of the Asura brothers, fled like snakes at the approach of Vinata's son (Garuda the snake-eater). The sacred asylums were all trodden down and broken. The sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground. The whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution. And, O king, after the Rishis had all disappeared and made themselves invisible both the great Asuras, resolved upon their destruction, began to assume various forms. Assuming the forms of maddened elephants with temples rent from excess of juice, the Asura pair, searching out the Rishis who had sheltered themselves in caves, sent them to the region of Yama. Sometimes becoming as lions and again as tigers and disappearing the next moment, by these and other methods the cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study ceased, and kings and Brahmanas were exterminated. The earth became utterly destitute of sacrifices and festivals. And the terrified people uttered cries of Oh and Alas and all buying and selling were stopped. All religious rites ceased, and the earth became destitute of sacred ceremonies and marriages. Agriculture was neglected and cattle were no longer tended. Towns and asylums became desolate. And scattered over with bones and skeletons, the earth assumed a frightful aspect. All ceremonies in honour of the Pitris were suspended, and the sacred sound of Vashat and the whole circle of auspicious rites ceased. The earth became frightful to behold. The Sun and the Moon, the Planets and Stars, and Constellations, and the other dwellers in the firmament, witnessing these acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of heaven by means of such cruel acts, the Asura brothers took up their abode in Kurukshetra, without a single rival.'"
SECTION CCXIII
(Rajya-labha Parva continued)
"Narada continued, 'Then the celestial Rishis, the Siddhas, and the high-souled Rishis possessing the attributes of tranquillity and self-restraint, beholding that act of universal slaughter, were afflicted with great grief. With passions and senses and souls under complete control, they then went to the abode of the Grandsire, moved by compassion for the universe. Arrived there, they beheld the Grandsire seated with gods, Siddhas, and Brahmarshis around him. There were present that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma and Surya and Sakra, and Rishis devoted to the contemplation of Brahma, and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas, the Ajas, the Avimudas, and other ascetics of great energy. All those Rishis were sitting with the Grandsire, when the celestial and other Rishis, approaching Brahman with sorrowful hearts, represented unto him all the acts of Sunda and Upasunda. And they told the Grandsire in detail everything that the Asura brothers had done, and how they had done it, and in what order. Then all the celestials and the great Rishis pressed the matter before the Grandsire. The Grandsire, hearing everything they said, reflected for a moment and settled in his mind what he should do. Resolving to compass the destruction of the Asura brothers, he summoned Viswakarman (the celestial architect). Seeing Viswakarman before him, the Grandsire possessed of supreme ascetic merit commanded him, saying, 'Create thou a damsel capable of captivating all hearts.' Bowing down unto the Grandsire and receiving his command with reverence, the great artificer of the universe created a celestial maiden with careful attention. Viswakrit first collected all handsome features upon the body of the damsel he created. Indeed, the celestial maiden that he created was almost a mass of gems. And created with great care by Viswakarman, the damsel, in beauty, became unrivalled among the women of the three worlds. There was not even a minute part of her body which by its wealth of beauty could not attract the gaze of beholders. And like unto the embodied Sri herself, that damsel of extraordinary beauty captivated the eyes and hearts of every creature. And because she had been created with portions of every gem taken in minute measures, the Grandsire bestowed upon her the name of Tilottama. And as soon as he started it into life, the damsel bowed to Brahman and with joined palms said, 'Lord of every created thing, what task am I to accomplish and what have I been created for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda and Upasunda. O amiable one, tempt them with thy captivating beauty. And, O damsel, conduct thyself there in such a way that the Asura brothers may, in consequence of the wealth of thy beauty, quarrel with each other as soon as they cast their eyes upon thee.'
"Narada continued, 'Bowing unto the Grandsire and saying, 'So be it,'--the damsel walked round the celestial conclave. The illustrious Brahman was then sitting with face turned eastwards, and Mahadeva with face also towards the east, and all the celestials with faces northwards, and the Rishis with faces towards all directions. While Tilottama walked round the conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva) were the only ones that succeeded in preserving their tranquillity of mind. But exceedingly desirous as Mahadeva was (of beholding Tilottama) when the damsel (in her progress round the celestial conclave) was at his side, another face like a full-blown lotus appeared on the southern side of his body. And when she was behind him, another face appeared on the west. And when the damsel was on the northern side of the great god, a fourth face appeared on the northern side of his body. Mahadeva (who was eager to behold the damsel) came also to have a thousand eyes, each large and slightly reddish, before, behind and on his flanks. And it was thus that Sthanu the great god came to have four faces, and the slayer of Vala, a thousand eyes. And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama walked round them. Except the divine Grandsire himself, the glances of those illustrious personages, even of all of them fell upon Tilottama's body. And when Tilottama set out (for the city of the Asuras) with the wealth of her beauty, all regarded the task as already accomplished. After Tilottama had gone away, the great god who was the First Cause of the Universe, dismissed all the celestials and the Rishis.'"
SECTION CCXIV
(Rajya-labha Parva continued)
"Narada continued, 'Meanwhile the Asura brothers having subjugated the earth were without a rival. The fatigue of exertion gone, they, having brought the three worlds under equal sway, regarded themselves as persons that had nothing more to do. Having brought all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the kings of the earth, the brothers began to pass their days in great happiness. When they saw they had no rivals (in the three worlds), they gave up all exertion and devoted their time to pleasure and merriment, like the celestials. They experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes and floral wreaths and viands, and drinks and many other agreeable objects all in profusion. In houses and woods and gardens, on hills and in forests, wherever they liked they passed their time in pleasure and amusement, like the immortals. And it so happened that one day they went for purposes of pleasure to a tableland of the Vindhya range, perfectly level and stony, and overgrown with blossoming trees. After every object of desire, all of the most agreeable kind, had been brought, the brothers sat on an excellent seat, with happy hearts and accompanied by handsome women. And those damsels, desirous of pleasing the brothers, commenced a dance in accompaniment to music, and sweetly chanted many a song in praise of the mighty pair.'
"Meanwhile Tilottama attired in a single piece of red silk that exposed all her charms, came along, plucking wild flowers on her way. She advanced slowly to where those mighty Asuras were. The Asura brothers, intoxicated with the large portions they had imbibed, were smitten upon beholding that maiden of transcendent beauty. Leaving their seats they went quickly to where the damsel was. Both of them being under the influence of lust, each sought the maiden for himself. And Sunda seized that maid of fair brows by her right hand. Intoxicated with the boons they had obtained, with physical might, with the wealth and gems they had gathered from every quarter, and with the wine they had drunk, maddened with all these, and influenced by wishful desire, they addressed each other, each contracting his bow in anger, 'She is my wife, and therefore your superior,' said Sunda. 'She is my wife, and therefore your sister-in-law', replied Upasunda. And they said unto each other, 'She is mine not yours.' And soon they were under the influence of rage. Maddened by the beauty of the damsel, they soon forgot their love and affection for each other. Both of them, deprived of reason by passion, then took up their fierce maces. Each repeating, I was the first, I was the first,' (in taking her hand) struck the other. And the fierce Asuras, struck by each other with the mace, fell down upon the ground, their bodies bathed in blood, like two suns dislodged from the firmament. And beholding this, the women that had come there, and the other Asuras there present, all fled away trembling in grief and fear, and took refuge in the nether regions. The Grandsire himself of pure soul, then came there, accompanied by the celestials, and the great Rishis. And the illustrious Grandsire applauded Tilottama and expressed his wish of granting her a boon. The Supreme Deity, before Tilottama spoke, desirous of granting her a boon, cheerfully said, 'O beautiful damsel, thou shalt roam in the region of the Adityas. Thy splendour shall be so great that nobody will ever be able to look at thee for any length of time!' The Grandsire of all creatures, granting this boon unto her, establishing the three worlds in Indra as before, returned to his own region.'
"Narada continued, 'It was thus that Asuras, ever united and inspired by the same purpose slew each other in wrath for the sake of Tilottama. Therefore, from affection I tell you, ye foremost ones of Bharata's line, that if you desire to do anything agreeable to me, make some such arrangements that you may not quarrel with one another for the sake of Draupadi.'
"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the great Rishi Narada, consulting with one another, established a rule amongst themselves in the presence of the celestial Rishi himself endued with immeasurable energy. And the rule they made was that when one of them would be sitting with Draupadi, any of the other four who would see that one thus must retire into the forest for twelve years, passing his days as a Brahmacharin. After the virtuous Pandavas had established that rule amongst themselves, the great Muni Narada, gratified with them, went to the place he wished. Thus, O Janamejaya, did the Pandavas urged by Narada, established a rule amongst themselves in regard to their common wife. And it was for this, O Bharata, that no dispute ever arose between them.'"
SECTION CCXV
(Arjuna-vanavasa Parva)
"Vaisampayana said, 'The Pandavas, having established such a rule, continued to reside there. By the prowess of their arms they brought many kings under their sway. And Krishna became obedient unto all the five sons of Pritha, those lions among men, of immeasurable energy. Like the river Saraswati decked with elephants, which again take pleasure in that stream, Draupadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceedingly virtuous in their practice, the whole race of Kurus, free from sin, and happy, grew in prosperity.
"After some time, O king, it so happened that certain robbers lifted the cattle of a Brahmana, and while they were carrying away the booty, the Brahmana, deprived of his senses by anger, repaired to Khandavaprastha, and began to reprove the Pandavas in accents of woe. The Brahmana said, 'Ye Pandavas, from this your dominion, my kine are even now being taken away by force by despicable and wicked wretches! Pursue ye the thieves. Alas, the sacrificial butter of a peaceful Brahmana is being taken away by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A king that taketh the sixth part of the produce of the land without protecting the subject, hath been called by the wise to be the most sinful person in the whole world. The wealth of a Brahmana is being taken away by robbers! Virtue itself is sustaining a diminution! Take me up by the hand, ye Pandavas for I am plunged in grief!"
"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those accents of the Brahmana weeping in bitter grief. As soon as he heard those accents, he loudly assured the Brahmana, saying, 'No fear!' But it so happened that the chamber where the illustrious Pandavas had their weapons was then occupied by Yudhishthira the just with Krishna. Arjuna, therefore, was incapable of entering it or, going alone with the Brahmana, though repeatedly urged (to do either) by the weeping accents of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I should certainly dry up his tears. He hath come to our gate, and is weeping even now. If I do not protect him, the king will be touched with sin in consequence of my indifference; our own irreligiousness will be cited throughout the kingdom, and we shall incur a great sin. If, disregarding the king, I enter the chamber, without doubt I shall be behaving untruthfully towards the monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body and lasteth after the body hath perished!' Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhishthira. Coming out with the bow, he cheerfully told the Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched robbers may not go much ahead of us. I shall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves.' Then Dhananjaya, capable of using both his arms with equal skill, armed with the bow and cased in mail and riding in his war-chariot decked with a standard, pursued the thieves, and piercing them with his arrows, compelled them to give up the booty. Benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero returned to the capital. Bowing unto all the elders, and congratulated by everybody, Partha at last approached Yudhishthira, and addressing him, said, 'Give me leave, O lord, to observe the vow I took. In beholding thee sitting with Draupadi, I have violated the rule established by ourselves. I shall therefore go into the woods, for this is even our understanding.' Then Yudhishthira, suddenly hearing those painful words, became afflicted with grief, and said in an agitated voice, 'Why!' A little while after, king Yudhishthira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words, 'O sinless one, if I am an authority worthy of regard, listen to what I say. O hero, full well do I know the reason why thou hadst entered my chamber and didst what thou regardest to be an act disagreeable to me. But there is no displeasure in my mind. The younger brother may, without fault, enter the chamber where the elder brother sitteth with his wife. It is only the elder brother that acts against the rules of propriety by entering the room where the younger brother sitteth with his wife. Therefore, O thou of mighty arms, desist from thy purpose. Do what I say. Thy virtue hath sustained no diminution. Thou hast not disregarded me.'
"Arjuna, hearing this, replied, 'I have heard, even from thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon.'
"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna prepared himself for a forest-life; and he went to the forest to live there for twelve years.'"
SECTION CCXVI
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that illustrious hero to a certain distance. Followed by Brahmanas conversant with the Vedas and their branches and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by reciters of Puranas, by narrators of sacred stories by devotees leading celibate lives, by Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by various other classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Maruts. And, O thou of Bharata's race, that bull among the Bharatas saw, as he journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and waters. At length, on arriving at the source of the Ganges the mighty hero thought of settling there.
"Listen now, O Janamejaya, to a wonderful feat which that foremost of the sons of Pandu, of high soul, did, while living there. When that son of Kunti, O Bharata, and the Brahmanas who had followed him, took up their residence in that region, the latter performed innumerable Agnihotras (sacrificial rites by igniting the sacred fire). And, O king, in consequence of those learned vow-observing, and illustrious Brahmanas, who never deviated from the right path, daily establishing and igniting with mantras on the banks of that sacred stream, after the performance of their ablutions, fires for their sacrifices, and pouring libations of clarified butter into the same, and worshipping those fires with offerings of flowers, that region itself where the Ganges entered the plains became exceedingly beautiful. One day that bull amongst the Pandavas, while residing in that region in the midst of those Brahmanas, descended (as usual) into the Ganges to perform his ablutions. After his ablutions had been over, and after he had offered oblations of water unto his deceased ancestors, he was about to get up from the stream to perform his sacrificial rites before the fire, when the mighty-armed hero, O king, was dragged into the bottom of the water by Ulupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Pandu was carried into the beautiful mansion of Kauravya, the king of the Nagas. Arjuna saw there a sacrificial fire ignited for himself. Beholding that fire, Dhananjaya, the son of Kunti performed his sacrificial rites with devotion. And Agni was much gratified with Arjuna for the fearlessness with which that hero had poured libations into his manifest form. After he had thus performed his rites before the fire, the son of Kunti, beholding the daughter of the king of the Nagas, addressed her smilingly and said, 'O handsome girl, what an act of rashness hast thou done. O timid one! Whose is this beautiful region, who art thou and whose daughter?'
"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the name of Kauravya, born in the line of Airavata. I am, O prince, the daughter of that Kauravya, and my name is Ulupi. O tiger among men, beholding thee descend into the stream to perform thy ablutions, I was deprived of reason by the god of desire. O sinless one, I am still unmarried. Afflicted as I am by the god of desire on account of thee, O thou of Kuru's race, gratify me today by giving thyself up to me.'
"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am undergoing the vow of Brahmacharin for twelve years. I am not free to act in any way I like. But, O ranger of the waters, I am still willing to do thy pleasure (if I can). I have never spoken an untruth in my life. Tell me, therefore, O Naga maid, how I may act so that, while doing thy pleasure, I may not be guilty of any untruth or breach of duty.'
"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the earth, and why thou hast been commanded to lead the life of a Brahmacharin by the superior. Even this was the understanding to which all of you had been pledged, viz., that amongst you all owning Drupada's daughter as your common wife, he who would from ignorance enter the room where one of you would be sitting with her, should lead the life of a Brahmacharin in the woods for twelve years. The exile of any one amongst you, therefore, is only for the sake of Draupadi. Thou art but observing the duty arising from that vow. Thy virtue cannot sustain any diminution (by acceding to my solicitation). Then again, O thou of large eyes, it is a duty to relieve the distressed. Thy virtue suffereth no diminution by relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a small diminution, thou wilt acquire great merit by saving my life. Know me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even this, O lord, is the opinion of the wise (viz., that one should accept a woman that wooeth). If thou do not act in this way, know that I will destroy myself. O thou of mighty arms, earn great merit by saving my life. I seek thy shelter, O best of men! Thou protectest always, O son of Kunti, the afflicted and the masterless. I seek thy protection, weeping in sorrow. I woo thee, being filled with desire. Therefore, do what is agreeable to me. It behoveth thee to gratify my wish by yielding thy self up to me.'
"Vaisampayana said, 'Thus addressed by the daughter of the king of the Nagas, the son of Kunti did everything she desired, making virtue his motive. The mighty Arjuna, spending the night in the mansion of the Naga rose with the sun in the morning. Accompanied by Ulupi he came back from the palace of Kauravya to the region where the Ganges entereth the plains. The chaste Ulupi, taking her leave there, returned to her own abode. And, O Bharata, she granted unto Arjuna a boon making him invincible in water, saying, 'Every amphibious creature shall, without doubt, be vanquishable by thee.'"
SECTION CCXVII
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then the son of the wielder of the thunderbolt narrated everything unto those Brahmanas (residing with him there), set out for the breast of Himavat. Arriving at the spot called Agastyavata, he next went to Vasishtha's peak. Thence the son of Kunti proceeded to the peak of Bhrigu. Purifying himself with ablutions and other rites there, that foremost of the Kurus gave away unto Brahmanas many thousands of cows and many houses. Thence that best of men proceeded to the sacred asylum called Hiranyavindu. Performing his ablutions there, that foremost of the sons of Pandu saw many holy regions. Descending from those heights that chief of men, O Bharata, accompanied by the Brahmanas, journeyed towards the east, desiring to behold the regions that lay in that direction. That foremost one of Kuru's race saw many regions of sacred waters one after another. And beholding in the forest of Naimisha the delightful river Utpalini (full of lotuses) and the Nanda and the Apara Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and all the regions of sacred water, he purified himself, O Bharata, (with the usual rites), and gave away many cows unto Brahmanas. Whatever regions of sacred waters and whatever other holy palaces there were in Vanga and Kalinga, Arjuna visited all of them. Seeing them all and performing proper ceremonies, he gave away much wealth. Then, O Bharata, all those Brahmanas following the son of Pandu, bade him farewell at the gate of the kingdom of Kalinga and desisted from proceeding with him any further. The brave Dhananjaya, the son of Kunti, obtaining their leave, went towards the ocean, accompanied by only a few attendants. Crossing the country of the Kalingas, the mighty one proceeded, seeing on his way diverse countries and sacred spots and diverse delightful mansions and houses. Beholding the Mahendra mountain adorned with the ascetics (residing there), he went to Manipura, proceeding slowly along the sea-shore. Beholding all the sacred waters and other holy places in that province, the strong-armed son of Pandu at last went, O king, to the virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a daughter of great beauty named Chitrangada. And it so happened that Arjuna beheld her in her father's palace roving at pleasure. Beholding the handsome daughter of Chitravahana, Arjuna desired to possess her. Going unto the king (her father), he represented unto him what he sought. He said. 'Give away unto me thy daughter, O king! I am an illustrious Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?' Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king, hearing this, spoke unto him these words in sweet accents, 'There was in our race a king of the name of Prabhanjana, who was childless. To obtain a child, he underwent severe ascetic penances. By his severe asceticism, O Partha, he gratified that god of gods, Mahadeva, the husband of Uma, that supreme Lord holding (the mighty bow called) Pinaka. The illustrious Lord granted him the boon that each successive descendant of his race should have one child only. In consequence of that boon only one child is born unto every successive descendant of this race. All my ancestors (one after another) had each a male child. I, however, have only a daughter to perpetuate my race. But, O bull amongst men, I ever look upon this daughter of mine as my son. O bull of Bharata's race, I have duly made her a Putrika. Therefore, one amongst the sons that may be begotten upon her by thee, O Bharata, shall be the perpetuator of my race. That son is the dower for which I may give away my daughter. O son of Pandu, if them choosest, thou canst take her upon this understanding.' Hearing these words of the king, Arjuna accepted them all, saying, 'So be it.' Taking Chitravahana's daughter (as his wife), the son of Kunti resided in that city for three years. When Chitrangada at last gave birth to a son, Arjuna embraced that handsome princess affectionately. And taking leave of the king (her father), he set out on his wanderings again.'"
SECTION CCXVIII
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred waters on the banks of the southern ocean, all adorned with the ascetics residing there. And there lay scattered five such regions where also dwelt many ascetics. But those five waters themselves were shunned by all of them. Those sacred waters were called Agastya, and Saubhadra and Pauloma of great holiness, and Karandhama of great propitiousness yielding the fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja, that great washer of sins. That foremost one among the Kurus, beholding those five sacred waters, and finding them uninhabited, and ascertaining also that they were shunned by the virtuous ascetics dwelling around, asked those pious men with joined hands, saying, 'Why O ascetics, are these five sacred waters shunned by utterers of Brahma?' Hearing him, the ascetics replied, 'There dwell in these waters five large crocodiles which take away the ascetics that may happen to bathe in them. It is for this, O son of Kuru's race, that these waters are shunned.'
"Vaisampayana continued, 'Hearing these words of the ascetics, that foremost of men endued with mighty arms, though dissuaded by them went to behold those waters. Arrived at the excellent sacred water called Saubhadra after a great Rishi, the brave scorcher of all foes suddenly plunged into it to have a bath. As soon as that tiger among men had plunged into the water a great crocodile (that was in it) seized him by the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost of all men endued with might, seized that struggling ranger of the water and dragged it forcibly to the shore. But dragged by the renowned Arjuna to the land, that crocodile became (transformed into) a beautiful damsel bedecked with ornament. O king, that charming damsel of celestial form seemed to shine for her beauty and complexion. Dhananjaya, the son of Kunti, beholding that strange sight, asked that damsel with a pleased heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the waters? Why also didst thou commit such a dreadful sin?' The damsel replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the celestial woods. I am, O mighty one, Varga by name, and ever dear unto the celestial treasurer (Kuvera). I have four other companions, all handsome and capable of going everywhere at will. Accompanied by them I was one day going to the abode of Kuvera. On the way we beheld a Brahmana of rigid vows, and exceedingly handsome, studying the Vedas in solitude. The whole forest (in which he was sitting) seemed to be covered with his ascetic splendour. He seemed to have illuminated the whole region like the Sun himself. Beholding his ascetic devotion of that nature and his wonderful beauty, we alighted in that region, in order to disturb his meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata, approached that Brahmana, O Bharata, at the same time. We began to sing and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana (youth) set not his heart even once upon us. His mind fixed on pure meditation, that youth of great energy suffered not his heart to waver, O bull among Kshatriyas, the glance he cast upon us was one of wrath. And he said, staring at us, 'Becoming crocodiles, range ye the waters for a hundred years.'"
SECTION CCXIX
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of Bharata's race, deeply distressed at this curse. We sought to propitiate that Brahmana of ascetic wealth that departed not from his vow. Addressing him, we said, 'Inflated with a sense of our beauty and youth, and urged by the god of desire, we have acted very improperly. It behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death to us that we had at all come hither to tempt thee of rigid vows and ascetic wealth. The virtuous, however, have said that women should never be slain. Therefore grow thou in virtue. It behoveth thee not to slay us so. O thou that art conversant with virtue, it hath been said that a Brahmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true. The eminent always protect those that seek protection at their hands. We seek thy protection. It behoveth thee to grant us pardon.'
"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul and good deeds and equal in splendour, O hero, unto the sun or the moon, became propitious unto them. And the Brahmana said, 'The words hundred and hundred thousand are all indicative of eternity. The word hundred, however, as employed by me is to be understood as a limited period and not indicative of a period without end. Ye shall, therefore, becoming crocodiles, seize and take away men (for only a hundred years as explained by me). At the end of that period, an exalted individual will drag you all from water to the land. Then ye will resume your real forms. Never have I spoken an untruth even in jest. Therefore, all that I have said must come to pass. And those sacred waters (within which I assign you your places), will, after you will have been delivered by that individual, become known all over the world by the name of Nari-tirthas (or sacred waters connected with the sufferings and the deliverance of females), and all of them shall become sacred and sin cleansing in the eyes of the virtuous and the wise.'
"Vaisampayana continued, 'Varga then addressing Arjuna, finished her discourse, saying, 'Hearing these words of the Brahmana, we saluted him with reverence and walked round him. Leaving that region we came away with heavy hearts, thinking as we proceeded, 'Where shall we all soon meet with that man who will give us back our own shapes (after our transformation)?' As we were thinking of it, in almost a moment, O Bharata, we beheld even the eminent celestial Rishi Narada. Beholding that Rishi of immeasurable energy, our hearts were filled with joy. Saluting him with reverence, O Partha, we stood before him, with blushing faces. He asked of us the cause of our sorrow and we told him all. Hearing what had happened the Rishi said, 'In the low-lands bordering on the southern ocean, there are five regions of sacred water. They are delightful and eminently holy. Go ye thither without delay. That tiger among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver you, without doubt, from this sad plight.' O hero, hearing the Rishi's words, all of us came hither. O sinless one, true it is that I have today been delivered by thee. But those four friends of mine are still within the other waters here. O hero, do a good deed by delivering them also.'
"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas, endued with great prowess, cheerfully delivered all of them from that curse. Rising from the waters they all regained their own forms. Those Apsaras then, O king, all looked as before. Freeing those sacred waters (from the danger for which they had been notorious), and giving the Apsaras leave to go where they chose, Arjuna became desirous of once more beholding Chitrangada. He, therefore, proceeded towards the city of Manipura. Arrived there, he beheld on the throne the son he had begotten upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing Chitrangada once more, Arjuna proceeded, O monarch, towards the spot called Gokarna.'"
SECTION CCXX
(Arjuna-vanavasa Parva continued)
"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after another, all the sacred waters and other holy places that were on the shores of the western ocean. Vibhatsu reached the sacred spot called Prabhasa. When the invisible Arjuna arrived at that sacred and delightful region, the slayer of Madhu (Krishna) heard of it. Madhava soon went there to see his friend, the son of Kunti. Krishna and Arjuna met together and embracing each other enquired after each other's welfare. Those dear friends, who were none else than the Rishis Nara and Narayana of old, sat down. Vasudeva asked Arjuna about his travels, saying, 'Why, O Pandava art thou wandering over the earth, beholding all the sacred waters and other holy places?' Then Arjuna told him everything that had happened. Hearing everything, that mighty hero of Vrishni's race said, 'This is as it should be.' And Krishna and Arjuna having sported as they liked, for some time at Prabhasa, went to the Raivataka mountain to pass some days there. Before they arrived at Raivataka, that mountain had, at the command of Krishna been well-adorned by many artificers. Much food also had, at Krishna's command, been collected there. Enjoying everything that had been collected there for him, Arjuna sat with Vasudeva to see the performances of the actors and the dancers. Then the high-souled Pandava, dismissing them all with proper respect, laid himself down on a well-adorned and excellent bed. As the strong-armed one lay on that excellent bed, he described unto Krishna everything about the sacred waters, the lakes and the mountains, the rivers and the forests he had seen. While he was speaking of these, stretched upon that celestial bed, sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by sweet songs and melodious notes of the Vina (guitar) and the panegyrics and benedictions of the bards. After he had gone through the necessary acts and ceremonies, he was affectionately accosted by him of the Vrishni race. Riding upon a golden car, the hero then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya, for honouring the son of Kunti, the city of Dwaraka, was well-adorned, even all the gardens and houses within it. The citizens of Dwaraka, desirous of beholding the son of Kunti, began to pour eagerly into the public thoroughfares by hundreds of thousands. In the public squares and thoroughfares, hundreds and thousands of women, mixing with the men, swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna was welcomed with respect by all the sons of Bhojas, the Vrishnis, and the Andhakas. And he, in his turn, worshipped those that deserved his worship, receiving their blessings. The hero was welcomed with affectionate reception by all the young men of the Yadava tribe. He repeatedly embraced all that were equal to him in age. Wending then to the delightful mansion of Krishna that was filled with gems and every article of enjoyment, he took up his abode there with Krishna for many days.'"
SECTION CCXXI
(Subhadra-harana Parva)
"Vaisampayana said, 'O best of monarchs, within a few days after this, there commenced on the Raivataka mountain, a grand festival of the Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the Vrishnis and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. The region around that hill, O king was adorned with many a mansion decked with gems and many an artificial tree of gaudy hue. The musicians struck up in concert and the dancers began to dance and the vocalists to sing. And the youth of the Vrishni race, endued with great energy, adorned with every ornament, and riding in their gold-decked cars, looked extremely handsome. The citizens, some on foot and some in excellent cars, with their wives and followers were there by hundreds and thousands. And there was the lord Haladhara (Valarama), roving at will, hilarious with drink, accompanied by (his wife) Revati, and followed by many musicians and vocalists. There came Ugrasena also, the powerful king of he Vrishni race, accompanied by his thousand wives and followed by sweet singers. And Raukmineya and Shamva also, ever furious in battle, roved there, excited with drink and adorned with floral wreaths of great beauty and with costly attires, and disported themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and many others whose names are not given, accompanied by their wives that followed by bands of singers, adorned that mountain-festival. When that delightful festival of immense grandeur commenced, Vasudeva and Partha went about, together, beholding everything around. While wandering there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked with every ornament, in the midst of her maids. As soon as Arjuna beheld her he was possessed by the god of desire. Then, O Bharata, that tiger among men, Krishna, observing Partha contemplate her with absorbed attention, said with a smile, 'How is this? Can the heart of one that rangeth the woods be agitated by the god of desire? This is my sister, O Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the favourite daughter of my father. Tell me if thy heart is fixed upon her, for I shall then speak to my father myself.'
"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna) sister; endued with so much beauty, whom can she not fascinate? If this thy sister, this maid of the Vrishni race, becometh my wife, truly may I win prosperity in everything. Tell me, O Janardana, by what means I may obtain her. To get her I will achieve anything that is achievable by man.'
"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained for the marriage of Kshatriyas. But that is doubtful (in its consequences), O Partha, as we do not know this girl's temper and disposition. In the case of Kshatriyas that are brave, a forcible abduction for purposes of marriage is applauded, as the learned have said. Therefore O Arjuna, carry away this my beautiful sister by force, for who knows what she may do at a self-choice.' Then Krishna and Arjuna, having thus settled as to what should be done sent some speedy messengers unto Yudhishthira at Indraprastha, informing him of everything. The strong-armed Yudhishthira, as soon as he heard it, gave his assent to it.'"
SECTION CCXXII
(Subhadra-harana Parva continued)
"Vaisampayana said, 'Then Dhananjaya, informed of the assent of Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to the Raivataka hill, obtained the assent of Vasudeva also, after having settled in consultation with him all that required to be done. Then that bull of Bharata's race, that foremost of men, with Krishna's assent, riding in his well-built car of gold equipped with rows of small bells and with every kind of weapon and the clatter of whose wheels resembled the roar of the clouds and whose splendour was like unto that of a blazing fire and which struck terror into the hearts of all foes and unto which were yoked the steeds Saivya and Sugriva, himself accoutred in mail and armed with sword and his fingers encased in leathern gloves, set out, as it were, on a hunting expedition. Meanwhile Subhadra, having paid her homage unto that prince of hills, Raivataka and having worshipped the deities and made the Brahmanas utter benedictions upon her, and having also walked round the hill, was coming towards Dwaravati. The son of Kunti, afflicted with the shafts of the god of desire, suddenly rushed towards that Yadava girl of faultless features and forcibly took her into his car. Having seized that girl of sweet smiles, that tiger among men proceeded in his car of gold towards his own city (Indraprastha). Meanwhile, the armed attendants of Subhadra, beholding her thus seized and taken away, all ran, crying towards the city of Dwaraka. Reaching all together the Yadava court called by the name of Sudharma, they represented everything about the prowess of Partha unto the chief officer of the court. The chief officer of the court, having heard everything from those messengers, blew his gold-decked trumpet of loud blare, calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis, and the Andhakas began to pour in from all sides. Those that were eating left their food, and those that were drinking left their drink. Those tigers among men, those great warriors of the Vrishni and the Andhaka tribes, took their seats upon their thousand thrones of gold covered with excellent carpets and variegated with gems and corals and possessed of the lustre of blazing fire. Indeed they took their seats upon those thrones, like blazing fires receiving faggots to increase their splendour. And after they were seated in that court which was like unto a conclave of the celestials themselves, the chief officer of the court, assisted by those that stood at his back, spoke of the conduct of Jishnu. The proud Vrishni heroes, of eyes red with wine, as soon as they heard of it, rose up from their seats, unable to brook what Arjuna had done. Some amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and some said, 'Bring our costly bows and strong coats of mail; and some loudly called upon their charioteers to harness their cars, and some, from impatience, themselves yoked their horses decked with gold unto their cars. And while their cars and armours and standards were being brought, loud became the uproar of those heroes. Then Valadeva, white and tall as the peak of Kailasa, decked with garlands of wild flowers and attired in blue robes, and proud and intoxicated with drink, said these words:
'Ye senseless men, what are ye doing, when Janardana sitteth silent? Without knowing what is in his mind, vainly do we roar in wrath! Let the high-souled Krishna give out what he proposeth. Accomplish promptly what he desireth to do.' Then all of them, hearing those words of Halayudha that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They then all became silent. Silence having been restored by the words of the intelligent Valadeva, they took their seats once more in that assembly. Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honoured by us. It seemeth, however, that that vile wretch deserved not our homage. What man is there born of a respectable family that would break the plate after having dined from it! Even if one desireth to make such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that acts so rashly? That Pandava disregarding us and thee too hath today outraged Subhadra, desiring (to compass) his own death. He hath placed his foot on the crown of my head. How shall I, O Govinda, tamely bear it? Shall I not resent it, even like a snake that is trodden upon? Alone shall I today make the earth destitute of Kauravas! Never shall I put up with this transgression by Arjuna.' Then all the Bhojas, Vrishnis, and Andhakas, present there, approved of everything that Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"
SECTION CCXXIII
(Haranaharana Parva)
"Vaisampayana said, 'When the heroes of the Vrishni race began to speak repeatedly in this strain, Vasudeva uttered these words pregnant with deep import and consistent with true morality. Gudakesa (the conqueror of sleep or he of the curly hair), by what he hath done, hath not insulted our family. He hath without doubt, rather enhanced our respect. Partha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a self-choice as doubtful in its results. Who also would approve of accepting a bride in gift as if she were an animal? What man again is there on earth that would sell his offspring? I think Arjuna, seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadra is a renowned girl. Partha too possesseth renown. Perhaps, thinking of all this, Arjuna hath taken her away by force. Who is there that would not desire to have Arjuna for a friend, who is born in the race of Bharata and the renowned Santanu, and the son also of the daughter of Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras, the person that can by force vanquish Partha in battle, except the three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those steeds of mine. Partha as a warrior is well-known; and his lightness of hand is well-known. Who shall be equal to him? Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no disgrace, however, in conciliation.' Hearing, O monarch, those words of Vasudeva, they did as he directed. Stopped by them, Arjuna returned to Dwaraka and was united in marriage with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka. The last year of his exile the exalted one passed at the sacred region of Pushkara. After the twelve years were complete he came back to Khandavaprastha. He approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. Draupadi, from jealousy, spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where the daughter of the Satwata race is! A second tie always relaxeth the first one upon a faggot!' And Krishna lamented much in this strain. But Dhananjaya pacified her repeatedly and asked for her forgiveness. And returning soon unto where Subhadra, attired in red silk, was staying, Arjuna, sent her into the inner apartments dressed not as a queen but in the simple garb of a cowherd woman. But arrived at the palace, the renowned Subhadra looked handsomer in that dress. The celebrated Bhadra of large and slightly red eyes first worshipped Pritha. Kunti from excess of affection smelt the head of that girl of perfectly faultless features, and pronounced infinite blessing upon her. Then that girl of face like the full moon hastily went unto Draupadi and worshipped her, saying, 'I am thy maid!' Krishna rose hastily and embraced the sister of Madhava from affection, and said, 'Let thy husband be without a foe!' Bhadra then, with a delighted heart, said unto Draupadi, 'So be it!' From that time, O Janamejaya, those great warriors, the Pandavas, began to live happily, and Kunti also became very happy.'
"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of pure soul and eyes, like lotus-petals, heard that the foremost of the Pandavas, viz., Arjuna, had reached his own excellent city of Indraprastha, he came thither accompanied by Rama and the other heroes and great warriors of the Vrishni and the Andhaka tribes, and by his brothers and sons and many other brave warriors. And Saurin came accompanied by a large army that protected him. And there came with Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of great intelligence and renown, the generalissimo of the brave Vrishni host. And there also came Anadhrishti of great prowess, and Uddhava of great renown, of great intelligence, of great soul, and a disciple of Vrihaspati himself. And there also came Satyaka and Salyaka and Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku; and Charudeshna, and Jhilli of great prowess, and Viprithu also and Sarana of mighty arms and Gada, the foremost of learned men. These and many other Vrishnis and Bhojas, and Andhakas came to Indraprastha, bringing with them many nuptial presents. King Yudhishthira, hearing that Madhava had arrived, sent the twins out to receive him. Received by them, the Vrishni host of great prosperity entered Khandavaprastha well-adorned with flags and ensigns. The streets were well-swept and watered and decked with floral wreaths and bunches. These were, again, sprinkled over with sandalwood water that was fragrant and cooling. Every part of the town was filled with the sweet scent of burning aloes. And the city was full of joyous and healthy people and adorned with merchants and traders. That best of men, viz., Kesava of mighty arms, accompanied by Rama and many of the Vrishnis, Andhakas and Bhojas, having entered the town, was worshipped by the citizens and Brahmanas by thousands. At last Kesava entered the palace of the king which was like unto the mansion of Indra himself. Beholding Rama, Yudhishthira received him with due ceremonies. The king smelt the head of Kesava and embraced him. Govinda, gratified with the reception, humbly worshipped Yudhishthira. He also paid homage unto Bhima, that tiger among men. Yudhishthira the son of Kunti then received the other principal men of the Vrishni and the Andhaka tribes with due ceremonies. Yudhishthira reverentially worshipped some as his superiors, and welcomed others as equals. And some he received with affection and by some he was worshipped with reverence. Then Hrishikesa of great renown gave unto the party of the bridegroom much wealth. And unto Subhadra he gave the nuptial presents that had been given to her by her relatives. Krishna gave unto the Pandavas a thousand cars of gold furnished with rows of bells, and unto each of which were put four steeds driven by well-trained charioteers. He also gave unto them ten thousand cows belonging to the country of Mathura, and yielding much milk and all of excellent colour. Well-pleased, Janardana also gave them a thousand mares with gold harnesses and of colour white as the beams of the moon. He also gave them a thousand mules, all well-trained and possessing the speed of the wind, of white colour with black manes. And he of eyes like lotus-petals also gave unto them a thousand damsels well-skilled in assisting at bathing and at drinking, young in years and virgins all before their first-season, well-attired and of excellent complexion, each wearing a hundred pieces of gold around her neck, of skins perfectly polished, decked with every ornament, and well-skilled in every kind of personal service. Janardana also gave unto them hundreds of thousands of draft horses from the country of the Valhikas as Subhadra's excellent dower. That foremost one of Dasarha's race also gave unto Subhadra as her peculium ten carrier-loads of first class gold possessing the splendour of fire, some purified and some in a state of ore. And Rama having the plough for his weapon and always loving bravery gave unto Arjuna, as a nuptial present, a thousand elephants with secretions flowing in three streams from the three parts of their bodies (the temple, the ears, and the anus) each large as a mountain summit, irresistible in battle, decked with coverlets and bells, well-adorned with other golden ornaments, and equipped with excellent thrones on their backs. And that large wave of wealth and gems that the Yadavas presented, together with the cloths and blankets that represented its foam, and the elephants its alligators and sharks, and the flags its floating weeds swelling into large proportions, mingled with the Pandu ocean and filled it to the brim, to the great sorrow of all foes. Yudhishthira accepted all those presents and worshipped all those great warriors of the Vrishni and the Andhaka races. Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races passed their days in pleasure and merriment there like virtuous men (after death) in the celestial regions. The Kurus and the Vrishnis with joyous hearts amused themselves there, setting up at times loud shouts mingled with clappings of the hand. Spending many days in sports and merriment there, and worshipped by the Kurus all the while, the Vrishni heroes endued with great energy then returned to the city of Dwaravati. And the great warriors of the Vrishni and the Andhaka races set out with Rama in the van, carrying with them those gems of the purest rays that had been given them by those foremost ones of Kuru's race. And, O Bharata, the high-souled Vasudeva remained there with Arjuna in the delightful city of Indraprastha. And the illustrious one wandered over the banks of the Yamuna in search of deer. And he sported with Arjuna piercing with his shafts deer and wild boars. Then Subhadra, the favourite sister of Kesava, gave birth to an illustrious son, like Puloma's daughter, (the queen of heaven) bringing forth Jayanta. And the son that Subhadra brought forth was of long arms, broad chest, and eyes as large as those of a bull. That hero and oppressor of foes came to be called Abhimanyu. And the son of Arjuna, that grinder of foes and bull among men, was called Abhimanyu because he was fearless and wrathful. And that great warrior was begotten upon the daughter of the Satwata race by Dhananjaya, like fire produced in a sacrifice from within the sami wood by the process of rubbing. Upon the birth of this child, Yudhishthira, the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and coins of gold. The child from his earliest years became the favourite of Vasudeva and of his father and uncles, like the moon of all the people of the world. Upon his birth, Krishna performed the usual rites of infancy. The child began to grow up like the Moon of the bright fortnight. That grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapon both celestial and human, consisting of four branches and ten divisions.
"Endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and great lightness of hand and fleetness of motion forward and backward and transverse and wheeling. Abhimanyu became like unto his father in knowledge of the scriptures and rites of religion. And Dhananjaya, beholding his son, became filled with joy. Like Maghavat beholding Arjuna, the latter beheld his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. He was invisible in battle and broad-shouldered as the bull. Possessing a broad face as (the hood of) the snake, he was proud like the lion. Wielding a large bow, his prowess was like that of an elephant in rut. Possessed of a face handsome as the full-moon, and of a voice deep as the sound of the drum or the clouds, he was equal unto Krishna in bravery and energy, in beauty and in features. The auspicious Panchali also, from her five husbands, obtained five sons all of whom were heroes of the foremost rank and immovable in battle like the hills. Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva,--these were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityas. And the Brahmanas, from their foreknowledge, said unto Yudhishthira that as the son of his would be capable of bearing like the Vindhya mountains the weapons of the foe, he should be called Prativindhya. And because the child that Draupadi bore to Bhimasena was born after Bhima had performed a thousand Soma sacrifices, he came to be called Sutasoma. And because Arjuna's son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called Srutakarman. While Nakula named his son Satanika after a royal sage of that name, in the illustrious race of Kuru. Again the son that Draupadi bore to Sahadeva was born under the constellation called Vahni-daivata (Krittika), therefore was he called after the generalissimo of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were born, each at the interval of one year, and all of them became renowned and much attached to one another. And, O monarch, all their rites of infancy and childhood, such as Chudakarana and Upanayana (first shave of the head and investiture with the sacred threads) were performed by Dhaumya according to the ordinance. All of them, of excellent behaviour and vows, after having studied the Vedas, acquired from Arjuna a knowledge of all the weapons, celestial and human. And, O tiger among kings, the Pandavas, having obtained sons all of whom were equal unto the children of the celestials and endued with broad chests, and all of whom became great warriors, were filled with joy.'"
SECTION CCXXIV
(Khandava-daha Parva)
"Vaisampayana said, 'The Pandavas, after they had taken up their abode at Indraprastha at the command of Dhritarashtra and Bhishma began to bring other kings under their sway. All the subjects (of the kingdom) lived most happily depending upon Yudhishthira the just, like a soul living happily depending upon a body blest with auspicious marks and pious deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto virtue, pleasure, and profit, in judicious proportion, as if each were a friend dear unto him as his own self. It seemed as if the three pursuits--virtue, pleasure, and profit--became personified on earth, and amongst them the king shone as a fourth. The subjects having obtained Yudhishthira as their king, obtained in their monarch one that was devoted to the study of the Vedas, one that was performer of the great sacrifices, and one that was protector of all good people. In consequence of Yudhishthira's influence, the good fortune of all the monarchs of the earth became stationary, and their hearts became devoted to the meditation of the Supreme Spirit, and virtue itself began to grow every way all round. And in the midst of and assisted by his four brothers, the king looked more resplendent (than he would have done if he were alone), like a great sacrifice depending upon and assisted by the four Vedas. Many learned Brahmanas with Dhananjaya at their head, each like unto Vrihaspati, waited upon the monarch, like the celestials waiting upon the Lord of the creation. From excess of affection, the eyes and hearts of all the people equally took great delight in Yudhishthira who was even as the full moon without a stain. The people took delight in him not only because he was their king but also from sincere affection. The king always did what was agreeable to them. The sweet-speeched Yudhishthira of great intelligence never uttered anything that was improper or untrue or unbearable or disagreeable. The best of monarchs of the Bharata race, endued with great energy, passed his days happily for the welfare of all as his own. His brothers also bringing by their energy other kings under their sway, passed their days in happiness, without a foe to disturb their peace.
"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days have set in, O Krishna! Therefore, let us go to the banks of the Yamuna. O slayer of Madhu, sporting there in the company of friends, we will, O Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of Kunti, this is also my wish. Let us, O Partha, sport in the waters as we please, in the company of friends.'
"Vaisampayana continued, 'Then, O Bharata, having consulted thus with each other, Partha and Govinda, with Yudhishthira's leave, set out, surrounded by friends. Reaching a fine spot (on the banks of the Yamuna) suitable for purposes of pleasure, overgrown with numerous tall trees and covered with several high mansions that made the place look like the celestial city and within which had been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and various perfumes, the party entered without delay the inner apartments adorned with many precious gems of pure rays. Entering those apartments, everybody, O Bharata, began to sport, according to his pleasure. The women of the party, all of full rotund hips and deep bosoms and handsome eyes, and gait unsteady with wine began to sport there at the command of Krishna and Partha. Some amongst the women sported as they liked in the woods, some in the waters, and some within the mansions, as directed by Partha and Govinda. Draupadi and Subhadra, exhilarated with wine, began to give away unto the women so sporting, their costly robes and ornaments. And some amongst those women began to dance in joy, and some began to sing; and some amongst them began to laugh and jest, and some to drink excellent wines. Some began to obstruct one another's progress and some to fight with one another, and to discourse with one another in private. Those mansions and the woods, filled with the charming music of flutes and guitars and kettledrums, became the scene of Prosperity personified.
"When such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not far from the place where the others were. O monarch, the high-souled Krishna, and that subjugators of hostile cities, viz., Arjuna, going thither, sat down upon two very costly seats. Vasudeva and Partha amused themselves there with discoursing upon many past achievements of prowess and other topics. Unto Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven, a certain Brahmana came. The Brahmana that came there looked like a tall Sala tree. His complexion was like unto molten gold; his beard was bright yellow tinged with green; and the height and the thickness of the body were in just proportion. Of matted locks and dressed in rags, he resembled the morning sun in splendour. Of eyes like lotus-petals and of a tawny hue, he seemed to be blazing with effulgence. Beholding that foremost of Brahmanas blazing with splendour approach towards them both Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for his commands).'"
SECTION CCXXV
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, 'Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.' The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, 'I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you--you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!'
"Janamejaya said, 'Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.'
"Vaisampayana said, 'O chief of men, I will narrate to you the story of the conflagration of Khandava as told by Rishis in the Purana. It hath been heard, O king, in the Purana that there was a celebrated king of the name of Swetaki who was endued with strength and prowess and who was equal unto Indra himself. No one on earth has equalled him in sacrifices, charity, and intelligence. Swetaki performed the five great sacrifices and many others, at all of which the presents unto Brahmanas were large. The heart of that monarch, O king, was always set upon sacrifices, religious rites, and gifts of all kinds. And king Swetaki of great intelligence, assisted by his Ritwiks performed sacrifices for many long years, till those sacrificial priests with eyes afflicted by the continued smoke and becoming very weak, left that monarch, wishing never more to assist at his sacrifices. The king, however, repeatedly asked those Ritwiks to come to him. But they came not to his sacrifice in consequence of the painful state of their eyes. The king, therefore, invited at the command of his own Ritwiks, others like unto them, and completed the sacrifice that he had begun. After some days had elapsed, king Swetaki desired to perform another sacrifice which should extend for a hundred years. But the illustrious monarch obtained not any priest to assist him in it. The celebrated king then, with his friends and relatives, casting off all sloth, repeatedly courted his priests with great persistence, by bowing down unto them, by conciliatory speeches, and by gifts of wealth. All of them, however, refused to accomplish the purpose which that king of immeasurable energy had in view. Then that royal sage, getting angry, addressed those Brahmanas sitting in their asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I were wanting in homage and service to you, I should then deserve to be abandoned without scruple by you and by other Brahmanas at the same time. But as I am neither degraded nor wanting in homage to you, it behoveth you not to obstruct the performance by me of my sacrifice or to abandon me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye Brahmanas, your protection! It behoveth you to be propitious unto me. But, ye foremost of Brahmanas, if you abandon me from enmity alone or any improper motive, I shall go unto other priests for their assistance in this sacrifice of mine, and conciliating them by sweet words and gifts, I shall represent unto them the business I have on hand, so that they may accomplish it.' Having said this, the monarch became silent. And, O chastiser of foes, when those priests well knew that they could not assist at the king's sacrifice, they pretended to be angry, and addressing that best of monarchs said, 'O best of kings, thy sacrifices are incessant! By assisting thee always, we have all been fatigued. And as we have been wearied in consequence of these labours, it behoveth thee to give us leave. O sinless one, from loss of judgment thou canst not wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy sacrifice!' Hearing those words of censure and wrath, king Swetaki became angry. And the monarch wending to the mountains of Kailasa, devoted himself to asceticism there. And, O king, the monarch began to worship Mahadeva, with fixed attention, and by observing the most rigid vows. And foregoing all food at times, he passed a long period. The monarch ate only fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the whole day. King Swetaki stood for six months, rapt in attention, with arms upraised and steadfast eyes, like the trunk of a tree or a column rooted to the ground. And, O Bharata, Sankara at last gratified with that tiger among kings, who was undergoing such hard penances, showed himself unto him. And the god spake unto the monarch in a calm and grave voice, saying, 'O tiger among kings, O chastiser of foes, I have been gratified with thee for thy asceticism! Blest be thou! Ask now the boon that thou, O king, desirest.' Hearing these words of Rudra of immeasurable energy, the royal sage bowed unto that deity and replied, saying, 'O illustrious one, O thou that art worshipped by the three worlds, if thou hast been gratified with me, then, O god of gods, assist me thyself, O lord of the celestials, in my sacrifice!' Hearing these words spoken by the monarch, the illustrious god was gratified, and smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O king, hast undergone severe penances, desirous of obtaining a boon, I will, O chastiser of foes, assist at thy sacrifice, upon, O king, this condition.' And Rudra continued, 'If, O king of kings, thou canst, for twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the while the life of a Brahmacharin with rapt attention, then thou shalt obtain from me what thou askest.' King Swetaki, thus addressed by Rudra, did all that he was directed to do by the wielder of the trident. And after twelve years had elapsed, he again came unto Maheswara. And Sankara, the Creator of the worlds upon seeing Swetaki, that excellent monarch, immediately said, in great gratification, 'I have been gratified by thee, O best of kings, with this thy own act! But, O chastiser of foes, the duty of assisting at sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of foes, I will not myself assist at thy sacrifice today. There is on earth an exalted Brahmana who is even a portion of my own self. He is known by the name of Durvasa. Even that Brahmana endued with great energy will assist you in thy sacrifice. Let, therefore, every preparation be made.' Hearing these words uttered by Rudra, the king, returning to his own capital, began to collect all that was necessary. After everything had been collected, the monarch again presented himself before Rudra and said, 'Every necessary article hath been collected, and all my preparations are complete, through thy grace, O god of gods! Let me, therefore, be installed at the sacrifice tomorrow.' Having heard these words of that illustrious king, Rudra summoned Durvasa before him and said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my command, O best of Brahmanas, assist even this king in his sacrifice.' And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for which king Swetaki had made those preparations, took place. And the illustrious monarch's sacrifice was performed according to the ordinance and in proper season. And the gifts, on that occasion, unto the Brahmanas were large. And after that monarch's sacrifice had come to an end, all the other priests who had come to assist at it went away with Durvasa's leave. All other Sadasyas also of immeasurable energy, who had been installed at that sacrifice, then went away. That exalted monarch then entered his own palace, worshipped by exalted Brahmanas conversant with the Vedas, eulogised by chanters of panegyrical hymns and congratulated by the citizens.
"Such was the history of that best of monarchs, the royal sage Swetaki, who, when the time came, ascended to heaven, having won great renown on earth, and accompanied by the Ritwiks and the Sadasyas that had helped him in life.'
"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk clarified butter for twelve years. Indeed, clarified butter had been poured into Agni's mouth in a continuous stream for that period. Having drunk so much butter, Agni, satiated, desired not to drink butter again from the hand of anybody else at any other sacrifice. Agni became pale, having lost his colour, and he could not shine as before. He felt a loss of appetite from surfeit, and his energy itself decreased and sickness afflicted him. Then when the drinker of sacrificial libations perceived that his energy was gradually diminishing, he went to the sacred abode of Brahman that is worshipped by all. Approaching the great Deity seated on his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice) gratified me to excess. Even now I am suffering from surfeit which I cannot dispel. O Lord of the universe, I am being reduced both in splendour and strength. I desire to regain, through thy grace, my own permanent nature.' Hearing these words from Hutavaha, the illustrious Creator of all things smilingly replied unto him, saying, 'O exalted one, thou hast eaten, for twelve years, a continuous stream of sacrificial butter poured into thy mouth! It is for this that illness hath seized thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own nature. I shall dispel this surfeit of thine and the time for it is even come. The dreadful forest Khandava, that abode of the enemies of the gods, which thou hadst of old once consumed to ashes at the request of the gods, hath now become the home of numerous creatures. When thou will have eaten the fat of those creatures, thou shalt regain thy own nature. Proceed thither in haste to consume that forest with its living population. Thou wilt then be cured of thy malady.' Hearing the words that fell from the lips of the Supreme Deity, Hutasana proceeded with great speed and soon reached the forest of Khandava in great vigour. Arrived there, he suddenly blazed forth in anger, assisted by Vayu. Beholding Khandava on fire the dwellers (in the forest) that were there, made great efforts to extinguish the conflagration. Elephants by hundreds of thousands, speeding in anger, brought water in their trunks and scattered it upon the fire. Thousands of many-hooded snakes, mad with anger, hastily began to scatter upon fire much water from those many hoods of theirs. And so, O bull of Bharata's race, the other creatures dwelling in that forest, by various appliances and efforts, soon extinguished the fire. In this way, Agni blazed forth in Khandava repeatedly, even for seven times. And it was in this way that the blazing fire was extinguished there as often by the denizens of that forest.'"
SECTION CCXXVI
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grandsire. And he represented unto Brahman all that had happened: The illustrious deity, reflecting for a moment, said unto him, 'O sinless one. I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra. Those old deities, Nara and Narayana, have become incarnate in the world of men to accomplish the business of the celestials. They are called on earth Arjuna and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consuming that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (in aiding any one in the escape). I have no doubt of this!' Hearing these words, Agni came in haste unto Krishna and Partha. O king, I have already told thee what he said, having approached the illustrious pair. O tiger among kings, hearing those words of Agni who was desirous of consuming the forest of Khandava against the will of Indra, Vibhatsu said unto him these words well-suited to the occasion, I have numberless excellent celestial weapons with which I can fight even many wielders of the thunderbolt. But, O exalted one, I have no bow suited to the strength of my arms, and capable of bearing the might I may put forth in battle. In consequence of the lightness of my hands also I require arrows that must never be exhausted. My car also is scarcely able to bear load of arrows that I would desire to keep by me. I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna's energy and with which Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra in pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess can do. But, O exalted one, it behoveth thee to give us the adequate means.'"
SECTION CCXXVII
(Khandava-daha Parva continued)
"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered Hutasana, desirous of an interview with Varuna, recollected that son of Aditi,--that deity protecting one of the points of the heavens and having his home in the water and ruling that element. Varuna, knowing that he was thought of by Pavaka, immediately appeared before that deity. The smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokapalas, said unto that eternal god of gods, 'Give me without loss of time that bow and quiver, and that ape-bannered car also, which were obtained from king Soma. Partha will achieve a great task with Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me today.' Hearing these words, Varuna replied unto Pavaka, saying, 'Well, I am giving them.' He then gave that wonderful jewel of a bow that was endued with great energy. That bow was the enhancer of fame and achievements, and was incapable of being injured by any weapon. It was the chief of all weapons, and the grinder of them all. And it was the smiter of hostile armies and was alone equal to a hundred thousand bows. It was the multiplier of kingdoms, and was variegated with excellent colours. It was well-adorned, and beautiful to behold, and without a mark of weakness or injury anywhere. And it was always worshipped both by the celestials and the Gandharvas. Varuna also gave two inexhaustible quivers, and he also gave a car furnished with celestial weapons and whose banner bore a large ape. Yoked unto that car were steeds white as silver of the fleecy clouds, and born in the region of the Gandharvas, and decked with golden harness, and resembling in fleetness the wind or the mind. And it was equipped with implement of war, and was incapable of being vanquished by the celestials or the Asuras. Its splendour was great and the sounds of its wheels was tremendous. It delighted the heart of every creature that looked at it. It had been made by Viswakarman, the architect of the universe and one of the lords of creation, after severe ascetic meditation. Its splendour, like that of the sun, was so great that no one could gaze at it. It was the very car from which the lord Soma had vanquished the Danavas. Resplendent with beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. It was furnished with an excellent flag-staff of golden colour and great beauty. And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy's soldiers to faint. Then Arjuna, accoutred in mail and armed with the sword, and his fingers cased in leathern gloves, walking round that excellent car adorned with numerous flags and bowing unto the gods, ascended it like a virtuous man riding in the celestial car that bears him to heaven. And taking up that celestial and first of bows created by Brahman of old and called Gandiva, Arjuna was filled with joy. And bowing unto Hutasana, Partha endued with great energy, took up the bow and strung it forcibly. Those who heard the noise that was made while the mighty Pandava strung that bow, quaked with fear. And having obtained that car and that bow, and the two inexhaustible quivers, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron pole attached to a hole in the centre. And it was a fiery weapon and became his favourite. Having obtained that weapon, Krishna also became equal to the task. Pavaka then, addressing Krishna, said, 'With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.' And the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying every Daitya and producing, when hurled, a roar like that of the thunder. Then Arjuna and Achyuta, filled with joy said unto Pavaka, 'O exalted one, furnished with weapons and knowing their use, possessed of cars with flags and flagstaffs, we are now able to fight with even all the celestials and the Asuras (together), let alone the wielder of the thunderbolt desirous of fighting for the sake of the Naga (his friend Takshaka).' Arjuna also said, 'O Pavaka, while Hrishikesa, endued with abundant energy, moves on the field of battle with this discus in hand, there is nothing in the three worlds that he will not be able to consume by hurling this weapon. Having obtained the bow Gandiva and this couple of inexhaustible quivers I also am ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able to help thee.'
"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the illustrious god then put forth his most energetic form, and prepared to consume the forest. Surrounding it on all sides with his seven flames, he began to consume the forest of Khandava, exhibiting his all-consuming form like that at the end of the Yuga (cycle). And, O bull of Bharata's race, surrounding that forest and catching it from all sides with a roar like that of the clouds, Agni made every creature within it tremble. And, O Bharata, that burning forest then looked resplendent like the king of mountains, Meru, blazing with the rays of the sun fallen thereupon.'"
SECTION CCXXVIII
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and Arjuna), riding in their cars and placing themselves on opposite sides of that forest, began a great slaughter, on all sides, of the creatures dwelling in Khandava. At whatever point any of the creatures residing in Khandava could be seen attempting to escape, thither rushed those mighty heroes (to prevent its flight). Indeed those two excellent cars seemed to be but one, and the two warriors also therein but one individual. And while the forest was burning, hundreds and thousands of living creatures, uttering frightful yells, began to run about in all directions. Some had particular limbs burnt, some were scorched with excessive heat, and some came out, and some ran about from fear. And some clasping their children and some their parents and brothers, died calmly without, from excess of affection, being able to abandon these that were dear to them. And many there were who biting their nether lips rose upwards and soon fell whirling into the blazing element below. And some were seen to roll on the ground with wings, eyes, and feet scorched and burnt. These creatures were all seen to perish there almost soon enough. The tanks and ponds within that forest, heated by the fire around, began to boil; the fishes and the tortoises in them were all seen to perish. During that great slaughter of living creatures in that forest, the burning bodies of various animals looked as if fire itself had assumed many forms. The birds that took wings to escape from that conflagration were pierced by Arjuna with his shafts, and cut into pieces, they fell down into the burning element below. Pierced all over with Arjuna's shafts, the birds dropped down into the burning forest, uttering loud cries. The denizens of the forest, struck with those shafts, began to roar and yell. The clamour they raised was like unto the frightful uproar heard during the churning of the ocean (in days of yore). The mighty flames of the blazing fire reaching the firmament, caused great anxiety to the celestials themselves. Then all the illustrious dwellers in heaven went in a body unto him of a hundred sacrifices and thousand eyes, viz., their chief, that grinder of Asuras. Approaching Indra, the celestial said, 'Why, O lord of immortals, doth Agni burn these creatures below? Hath the time come for the destruction of the world?'
"Vaisampayana continued, 'Hearing these words of the gods, and himself beholding what Agni was doing, the slayer of Vritra set out for the protection of the forest of Khandava. And Vasava, the chief of the celestials soon covering the sky with masses of clouds of every kind began to shower upon the burning forest. Those masses of clouds by hundreds and thousands, commanded by Indra began to pour rain upon Khandava in showers thick as the flag-staffs of battle-cars. But the showers were all dried up in the sky itself by the heat of the fire and could not, therefore, reach the fire at all! Then the slayer of Namuchi, getting angry with Agni, collected huge masses of clouds and caused them to yield a heavy downpour. Then with the flames contending with those heavy showers, and with masses of clouds overhead, that forest, filled with smoke and flashes of lightning, became terrible to behold.'"
SECTION CCXXIX
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his excellent weapons, prevented that shower of rain by Indra, by means of a shower of his own weapons. And Arjuna of immeasurable soul soon covered the forest of Khandava with innumerable arrows like the moon covering the atmosphere with a thick fog. When the sky above that forest was thus covered with the arrows of Arjuna no living creature could then escape from below. And it so happened that while that forest was burning, Takshaka, the chief of the Nagas, was not there, having gone at that time to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka, was there. He made great efforts to escape from that fire; but confined by Arjuna's shafts he succeeded not in finding a way. It was then that his mother, the daughter of a snake, determined to save him by swallowing him first. His mother first swallowed his head and then was swallowing his tail. And desirous of saving her son, the sea-snake rose (up from the earth) while still employed in swallowing her son's tail. But Arjuna as soon as he beheld her escaping, severed her head from her body by means of a sharp and keen-edged arrow. Indra saw all this, and desiring to save his friend's son, the wielder of the thunderbolt, by raising a violent wind, deprived Arjuna of consciousness. During those few moments, Aswasena succeeded in effecting his escape. Beholding that manifestation of the power of illusion, and deceived by that snake, Arjuna was much enraged. He forthwith cut every animal seeking to escape by the skies, into two, three, or more pieces. And Vibhatsu in anger, and Agni, and Vasudeva also, cursed the snake that had escaped so deceitfully, saying, 'Never shalt thou be famous!' And Jishnu remembering the deception practised upon him, became angry, and covering the firmament with a cloud of arrows, sought to fight with him of a thousand eyes. The chief of the celestials also, seeing Arjuna in anger, sought to fight with him, and hurled his own fierce weapons, covering the wide expanse of the firmament. Then the winds, making a loud roar and agitating all the oceans, brought together masses of clouds in the sky, charged with torrents of rain. Those masses of clouds began to vomit thunder and terrible flashes of lightning charged with the thunderclap. Then Arjuna possessing a knowledge of means, hurled the excellent weapon called Vayavya with proper mantras to dispel those clouds. With that weapon the energy and force of Indra's thunderbolt and of those clouds were destroyed. And the torrents of rain with which those clouds were charged were all dried up, and the lightning that played amongst them was also destroyed. Within a moment the sky was cleared of dust and darkness, and a delicious, cool breeze began to blow and the disc of the sun resumed its normal state. Then the eater of clarified butter (Agni), glad because none could baffle him, assumed various forms, and sprinkled over with the fat exuded by the bodies of creatures, blazed forth with all his flames, filling the universe with his roar. Then numerous birds of the Garuda tribe bearing excellent feathers, beholding that the forest was protected by Krishna and Arjuna, descended filled with pride, from the upper skies, desirous of striking those heroes with their thunderlike wings, beaks and claws. Innumerable Nagas also, with faces emitting fire descending from high, approached Arjuna, vomiting the most virulent poison all the while. Beholding them approach, Arjuna cut them into pieces by means of arrows steeped in the fire of his own wrath. Then those birds and snakes, deprived of life, fell into the burning element below. And there came also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas and Rakshasas and Nagas sending forth terrific yells. Armed with machines vomiting from their throats (mouths?) iron balls and bullets, and catapults for propelling huge stones, and rockets, they approached to strike Krishna and Partha, their energy and strength increased by wrath. But though they rained a perfect shower of weapons, Vibhatsu, addressing them reproachfully, struck off their heads with his own sharp arrows. That slayer of foes, Krishna, also, endued with great energy, made a great slaughter of the Daitya and the Danava with his discus. Many Asuras of immeasurable might, pierced with Krishna's arrows and smitten with the force of his discus, became motionless like waifs and strays stranded on the bank by the violence of the waves. Then Sakra the lord of the celestials, riding on his white elephant, rushed at those heroes, and taking up his thunderbolt which could never go in vain, hurled it with great force. And the slayer of Asuras said unto the gods, 'These two are slain.' Beholding the fierce thunderbolt about to be hurled by their chief, the celestials all took up their respective weapons. Yama, O king, took up the death-dealing mace, and Kuvera his spiked club, and Varuna his noose and beautiful missile. And Skanda (Kartikeya) took up his long lance and stood motionless like the mountain of Meru. The Aswins stood there with resplendent plants in their hands. Dhatri stood, bow in hand, and Jaya with a thick club. Tvashtri of great strength took up in wrath, a huge mountain and Surya stood with a bright dart, and Mrityu with a battle-axe. Aryaman stalked about with a terrible bludgeon furnished with sharp spikes, and Mitra stood there with a discus sharp as a razor. And, O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and Partha with bows and scimitars in hand. And Rudras and the Vasus, the mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with their own energy,--these and many other celestials, armed with various weapons rushed against those exalted of men, Krishna and Partha, for smiting them down. Then were seen in that great conflict wonderful portents all around robbing every creature of his sense, and resembling those that appeared at the time of the universal dissolution. But Arjuna and Krishna, fearless and invincible in battle, beholding Sakra and the other celestials prepared for fight, calmly waited, bows in hands. Skilled in battle, those heroes in wrath assailed the advancing host of celestials with their own thunderlike arrows. The celestials repeatedly routed by Krishna and Arjuna, at last left the field of battle for fear and sought the protection of Indra. The Munis who were witnessing the battle from the skies, beholding the celestials defeated by Madhava and Arjuna, were filled with wonder. Sakra also repeatedly witnessing their prowess in battle, became exceedingly gratified, and once more rushed to the assault. The chastiser of Paka then caused a heavy shower of stones, desiring to ascertain the prowess of Arjuna who was able to draw the bow even with his left hand. Arjuna, in great wrath, dispelled with his arrows that thick shower. Then he of a hundred sacrifices beholding that shower baffled, once more caused a thicker shower of stones. But the son of the chastiser of Paka (viz., Arjuna) gratified his father by baffling that shower also with his swift arrows. Then Sakra, desirous of smiting down the son of Pandu, tore up with his hands a large peak from Mandara, with tall trees on it, and hurled it against him. But Arjuna divided that mountain-peak into a thousand pieces by his swift-going and fire-mouthed arrows. The fragments of that mountain, in falling through the skies, looked as if the sun and the moon and the planets, displaced from their positions fell down on earth. That huge peak fell down upon that forest and by its fall killed numerous living creatures that dwelt in Khandava.'"
SECTION CCXXX
(Khandava-daha Parva continued)
"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the Danavas and Rakshasas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes and deer and buffaloes by hundreds, and birds, and various other creatures, frightened at the falling stones and extremely anxious, began to fly in all directions. They saw the forest (burning all around) and Krishna and Arjuna also ready with their weapons. Frightened at the terrible sounds that were audible there those creatures lost their power of movement. Beholding the forest burning in innumerable places and Krishna also ready to smite them down with his weapons, they all set up a frightful roar. With that terrible clamour as also with the roar of fire, the whole welkin resounded, as it were, with the voice of portentous clouds. Kesava of dark hue and mighty arms, in order to compass their destruction, hurled at them his large and fierce discus resplendent with its own energy. The forest-dwellers including the Danavas and the Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and fell unto the mouth of Agni. Mangled by Krishna's discus, the Asuras were besmeared with blood and fat and looked like evening clouds. And, O Bharata, he of the Vrishni race moved able like death itself, slaying Pisachas and birds and Nagas and other creatures by thousands. The discus itself, repeatedly hurled from the hands of Krishna, that slayer of all foes, came back to his hands after slaughtering numberless creatures. The face and form of Krishna that soul of every created thing--became fierce to behold while he was thus employed in the slaughter of the Pisachas, Nagas and Rakshasas. No one among the celestials, who had mustered there could vanquish in battle Krishna and Arjuna. When the celestials saw that they could not protect that forest from the might of Krishna and Arjuna by extinguishing that conflagration, they retired from the scene. Then, O monarch, he of a hundred sacrifices (Indra), beholding the immortals retreat, became filled with joy and applauded Krishna and Arjuna. And when the celestials gave up the fight, an incorporeal voice, deep and loud, addressing him of a hundred sacrifices, said, 'Thy friend Takshaka, that chief of snakes, hath not been slain! Before the conflagration commenced in Khandava he had journeyed to Kurukshetra. Know from my words, O Vasava, that Vasudeva and Arjuna are incapable of being vanquished in battle by any one! They are Nara and Narayana--those gods of old heard of in heaven! Thou knowest what their energy is and what their prowess. Invincible in battle, these best of old Rishis are unconquerable by any one in all the worlds! They deserve the most reverential worship of all the celestials and Asuras; of Yakshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O Vasava, it behoveth thee to go hence with all the celestials. The destruction of Khandava hath been ordained by Fate!' Then the chief of the immortals, ascertaining those words to be true abandoned his wrath and jealousy, and went back to heaven. The dwellers in heaven, O monarch, beholding the illustrious Indra abandon the fight, followed him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when they saw the chief of the celestials retreat accompanied by all the gods, set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had left the scene, became exceedingly glad. Those heroes then fearlessly assisted at the conflagration of the forest. Arjuna scattered the celestials like the wind scattering the clouds, and slew with showers of his arrows, numberless creatures that dwelt in Khandava. Cut off by Arjuna's arrows, no one amongst the innumerable creatures could escape from the burning forest. Far from fighting with him, none amongst even the strongest creatures mustered there could look at Arjuna whose weapons were never futile. Sometimes piercing hundred creatures with one shaft and sometimes a single creature with hundred shafts, Arjuna moved about in his car. The creatures themselves, deprived of life, began to fall into the mouth of Agni (god of fire), struck down as it were by death itself. On the banks of rivers or on uneven plains or on crematoriums, go where they did, the creatures (dwelling in Khandava) found no ease, for wherever they sought shelter there they were afflicted by the heat. And hosts of creatures roared in pain, and elephants and deer and wolves set up cries of affliction. At that sound the fishes of the Ganges and the sea, and the various tribes of Vidyadharas dwelling in that forest all became frightened. O thou of mighty arms, let alone battling with them, no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew with his discus those Rakshasas and Danavas and Nagas that rushed at him in bands. Of huge bodies, their heads and trunks were cut off by the swift motion of the discus, and deprived of life they fell down into the blazing fire. Gratified with large quantities of flesh, blood, and fat, the flames rose up to a great height without a curling wreath of smoke. Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and large mouth, and the hair on the crown of his head all fiery, drinking, with the help of Krishna and Arjuna, that nectar-like stream of animal fat, became filled with joy. Gratified greatly, Agni derived much happiness.
"And it so happened that the slayer of Madhu suddenly beheld an Asura of the name of Maya escaping from the abode of Takshaka. Agni having Vayu for his car-driver, assuming a body with matted locks on head, and roaring like the clouds, pursued the Asura, desirous of consuming him. Beholding the Asura, Vasudeva stood with his weapon upraised, ready to smite him down, seeing the discus uplifted and Agni pursuing from behind to burn him, Maya said 'Run to me, O Arjuna, and protect me!' Hearing his affrighted voice Arjuna said, 'Fear not!' That voice of Arjuna, O Bharata, seemed to give Maya his life. As the merciful son of Pritha said unto Maya that there was nothing to fear, he of the Dasarha race no longer desired to slay Maya who was the brother of Namuchi, and Agni also burned him not.'
"Vaisampayana continued, 'Protected from Indra by Krishna and Partha, Agni gifted with great intelligence, burned that forest for five and ten days. And while the forest burned Agni spared only six of its dwellers, viz., Aswasena, Maya, and four birds called Sarngakas.'"
SECTION CCXXXI
(Khandava-daha Parva continued)
"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in that way, Agni consumed not the birds called Sarngakas? Thou hast, O Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not having been consumed. But thou hast not as yet said what the cause was of the escape of the Sarngakas? The escape of those birds, O Brahmana, appeareth to me to be wonderful. Tell us why they were not destroyed in that dreadful conflagration.'
"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to why Agni did not burn up those birds during the conflagration. There was, O king, a great Rishi known by the name of Mandapala, conversant with all the shastras, of rigid vows, devoted to asceticism, and the foremost of all virtuous persons. Following in the wake of Rishis that had drawn up their virile fluid, that ascetic, O monarch, with every sense under complete control, devoted himself to study and virtue. Having reached the opposite shores of asceticism, O Bharata, he left his human form and went to the region of the Pitris. But going thither he failed to obtain the (expected) fruit of his acts. He asked the celestials that sat around the king of the dead as to the cause of his treatment, saying, 'Why have these regions become unattainable by me,--regions that I had thought had been acquired by me by my ascetic devotions? Have I not performed those acts whose fruits are these regions? Ye inhabitants of heaven, tell me why these regions are shut against me! I will do that which will give me the fruit of my ascetic penances.'
"The celestials answered, 'Hear, O Brahmana, of those acts and things on account of which men are born debtors. Without doubt, it is for religious rites, studies according to the ordinance, and progeny, that men are born debtors. These debts are all discharged by sacrifices, asceticism, and offspring. Thou art an ascetic and hast also performed sacrifices; but thou hast no offspring. These regions are shut against thee only for want of children. Beget children, therefore! Thou shalt then enjoy multifarious regions of felicity. The Vedas declared that the son rescueth the father from a hell called Put. Then, O best of Brahmanas, strive to beget offspring.'
"Vaisampayana continued, 'Mandapala, having heard these words of the dwellers in heaven, reflected how best he could obtain the largest number of offspring within the shortest period of time. The Rishi, after reflection, understood that of all creatures birds alone were blest with fecundity. Assuming the form of a Sarngaka the Rishi had connection with a female bird of the same species called by the name of Jarita. And he begat upon her four sons who were all reciters of the Vedas. Leaving all those sons of his with their mother in that forest, while they were still within eggs, the ascetic went to (another wife called by the name of) Lapita. And, O Bharata, when the exalted sage went away for the company of Lapita, moved by affection for her offspring, Jarita became very thoughtful. Though forsaken by their father in the forest of Khandava, Jarita, anxious in her affection for them, could not forsake her offspring, those infant Rishis encased in eggs. Moved by parental affection, she brought up these children born of her, herself following the pursuits proper to her own species. Some time after, the Rishi, in wandering over that forest in the company of Lapita, saw Agni coming towards Khandava to burn it down. Then the Brahmana Mandapala, knowing the intention of Agni and remembering also that his children were all young moved by fear, gratified the god, of the burning element, that regent of the universe, endued with great energy. And he did this, desiring to put in a word for his unfledged offspring. Addressing Agni, the Rishi said, 'Thou art, O Agni, the mouth of all the worlds! Thou art the carrier of the sacrificial butter! O purifier (of all sins), thou movest invisible with the frame of every creature! The learned have spoken of thee as an One, and again as possessed of triple nature. The wise perform their sacrifices before thee, taking thee as consisting of eight (mouths). The great Rishis declare that this universe hath been created by thee. O thou that feedest on sacrificial butter, without thee this whole universe would be destroyed in a single day. Bowing to thee, the Brahmanas, accompanied by their wives and children, go to eternal regions won by them by help of their own deeds. O Agni, the learned represent thee as the clouds in the heavens charged with lightning. O Agni, the flames put forth by thee consume every creature. O thou of great splendour, this universe hath been created by thee. The Vedas are thy word. All creatures, mobile and immobile, depend upon thee. Water primarily dependeth on thee, so also the whole of this universe. All offerings of clarified butter and oblations of food to the pitris have been established in thee. O god, thou art the consumer, and thou art the creator and thou art Vrihaspati himself (in intelligence). Thou art the twin Aswins; thou art Surya; thou art Soma; thou art Vayu.
"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was gratified with that Rishi of immeasurable energy; and the god, well-pleased, replied, 'What good can I do to thee?' Then Mandapala with joined palms said unto the carrier of clarified butter, 'While thou burnest the forest of Khandava, spare my children.' The illustrious bearer of clarified butter replied, 'So be it.' It was, therefore, O monarch, that he blazed not forth, while consuming the forest of Khandava, for the destruction of Mandapala's children.'"
SECTION CCXXXII
(Khandava-daha Parva continued)
"Vaisampayana said, 'When the fire blazed forth in the forest of Khandava, the infant birds became very much distressed and afflicted. Filled with anxiety, they saw not any means of escape. Their mother, the helpless Jarita, knowing that they were too young to escape, was filled with sorrow and wept aloud. And she said, 'Oh, the terrible conflagration, illuminating the whole universe and burning the forest down, approacheth towards us, increasing my woe. These infants with immature understanding, without feathers and feet, and the sole refuge of our deceased ancestors, afflict me. Oh, this fire approacheth, spreading fear all around, and licking with its tongue the tallest trees. But my unfledged children are incapable of effecting their escape. I myself am not capable of escaping, taking all these with me. Nor am I capable of abandoning them, for my heart is distressed on their account. Whom amongst my sons, shall I leave behind, and whom shall I carry with me? What (act) should I do now that is consistent with duty? What also do you, my infant sons, think? I do not, even by reflection, see any way of escape for you. I shall even cover you with my wings and die with you. Your cruel father left me some time before, saying, 'Upon this Jaritari, because he is the eldest of my sons, will my race depend. My second Sarisrikka will beget progeny for the expansion of my ancestors' race. My third, Stamvamitra, will be devoted to asceticism, and my youngest, Drona, will become the foremost of those acquainted with the Vedas.' But how hath this terrible calamity overtaken us! Whom shall I take with me? As I am deprived of judgment what should I do that is consistent with duty? I do not see, by the exercise of my own judgment, the escape of my children from the fire!'
"Vaisampayana said, 'Unto their mother indulging in these lamentations, the infant ones said. 'O mother, relinquishing thy affection for us, go thou to a place where there is no fire. If we are killed here, thou mayest have other children born to thee. If thou, O mother be killed, we can have no more children in our race. Reflecting upon both these calamities, the time hath come for thee, O mother, to do that which is beneficial to our race. Do not be influenced by affection for thy offspring, which promises to destroy both us and thee. If thou savest thyself, our father, who is even desirous of winning regions of felicity, may have his wishes gratified.'
"Hearing what the infants said. Jarita replied, 'There is a hole here in the ground near to this tree, belonging to a mouse. Enter this hole without loss of time. You shall have then no fear of fire. After ye have entered it, I shall, ye children, cover its mouth with dust. This is the only means of escape that I see from the blazing fire. Then when the fire will be put out, I shall return hither to remove the dust. Follow my advice if you are to escape from the conflagration.'
"The infant birds replied, 'Without feathers we are but so many balls of flesh. If we enter the hole, certain it is that the carnivorous mouse will destroy us all. Beholding this danger before us, we cannot enter this hole. Alas, we do not see any means by which we may escape from the fire or from the mouse. We do not see how our father's act of procreation may be prevented from becoming futile, and how also our mother may be saved. If we enter the hole, the mouse will destroy us; we remain where we are and the sky-ranging fire will destroy us. Reflecting upon both the calamities, a death by fire is preferable to a death by being eaten up. If we are devoured by the mouse within the hole, that death is certainly ignoble, whereas the destruction of the body in fire is approved by the wise.'"
SECTION CCXXXIII
(Khandava-daha Parva continued)
"Vaisampayana said, 'Hearing those words of her sons Jarita continued, 'The little mouse that had come out of this hole was seized by a hawk with his claws and carried away hence. Therefore, ye may fearlessly enter this hole now.' The young ones replied, 'We are not by any means certain of that mouse having been taken away by the hawk. There may be other mice living here. From them we have every fear. Whereas it is doubtful whether fire will at all approach us here. Already we see an adverse wind blowing the flames away. If we enter the hole, death is certain at the hands of the dwellers in the hole. But if we remain where we are, death is uncertain. O mother, a position in which death is uncertain is better than that in which it is certain. It is thy duty, therefore, to escape thyself, for, if thou livest thou mayest obtain other children as good.'
"Their mother then said, 'Ye children, I myself saw the mighty hawk, that best of birds, swoop down and fly away with the mouse from the hole. And while he was flying away swiftly, I followed him behind and pronounced blessing on him for his having taken away the mouse from the hole. I said unto him. 'O king of hawks, because thou art flying away with our enemy, the mouse, in thy claws, mayest thou, without a foe, live in heaven with a golden body.' Afterwards when that hawk devoured the mouse, I came away, obtaining his leave. Therefore, ye children, enter this hole trustfully. Ye have nothing to fear. The mouse that was its inmate was seized and taken away by the hawk in my sight.' The young ones again said, 'O mother, we do not by any means know that the mouse hath been carried away by the hawk. We cannot enter this hole in the ground without being certain of the fact.' Their mother said, 'I know to a certainty that the mouse hath been carried away by the hawk. Therefore, ye children, ye have nothing to fear; do what I say.' The young ones again said, 'We do not, O mother, say that thou art dispelling our fears with a false story. For whatever is done by a person when his reason hath been disturbed can scarcely be said to be that person's deliberate act. Thou hast not been benefited by us, nor dost thou know who we are. Why dost thou, therefore, strive to protect us at so much cost to thyself? Who are we to thee? Thou art young and handsome, and capable of seeking out thy husband. Go unto thy husband. Thou shalt obtain good children again. Let us by entering the fire attain to regions of felicity. If, however, the fire consume us not, thou mayest come back and obtain us again.'
"Vaisampayana said, 'The parent bird then, thus addressed by her sons, left them in Khandava and hastily went to the spot where there was no fire and there was safety. Then Agni in haste and with fierce flames approached the spot where the sons of Mandapala were. The young birds saw the blazing fire come towards them. Then Jaritari, the eldest of the four, in the hearing of Agni, began to speak.'"
SECTION CCXXXIV
(Khandava-daha Parva continued)
"Jaritari said, 'The person that is wise remaineth wakeful in view of death. Accordingly, when the hour of death approacheth, he feeleth no pangs. But the person of perplexed soul, who remaineth not awake, when the hour of death comes, feeleth the pangs of death and never attaineth salvation.'
"The second brother Sarisrikka, said, 'Thou art patient and intelligent. The time is come when our lives are threatened. Without doubt, one only amongst many becometh wise and brave.'
"The third brother, Stamvamitra, said, 'The eldest brother is called the protector. It is the eldest brother that rescueth (the younger ones) from danger. If the eldest himself faileth to rescue them, what can the younger ones do?'
"The fourth and the youngest brother, Drona said, 'The cruel god of fire, with seven tongues and seven mouths quickly cometh towards our habitation, blazing forth in splendour and licking up everything in his path.'
"Vaisampayana continued, 'Having addressed one another thus, the sons of Mandapala then each devotedly addressed an eulogistic hymn to Agni. Listen now, O monarch, to those hymns as I recite them.'
"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of the Earth's vegetation! O Sukra, water is thy parent as thou art the parent of water! O thou of great energy, thy flames, like the rays of the sun, extend themselves above, below, behind, and on each side.'
"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen, and we know not our father! Our feathers have not grown as yet. We have none to protect us save thee. Therefore, O Agni, infants that we are protect us! O Agni, as we are distressed, protect us with that auspicious form thou hast and with those seven flames of thine! We seek protection at thy hands. Thou alone, O Agni, art the giver of heat (in the universe). O lord, there is none else (save thee) that giveth heat to the rays of the sun. O, protect us who are young and who are Rishis. O Havyavaha (carrier of sacrificial butter), be pleased to go hence by some other route.'
"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole universe is established in thee! Thou sustainest every creature, and thou supportest the universe! Thou art the carrier of the sacrificial butter, and thou art the excellent sacrificial butter itself! The wise know thee to be one (as cause) and many (as effects)! Having created the three worlds, thou, O Havyavaha, again destroyest them when the time cometh, swelling thyself forth! Thou art the productive cause of the whole universe, and thou also art the essence in which the universe dissolveth itself!'
"Drona said, 'O lord of the universe, growing in strength and remaining within their bodies, thou causest the food that living creatures eat to be digested. Everything therefore, is established in thee. O Sukra, O thou from whose mouth the Vedas have sprung, it is thou who assumests the form of the sun, and sucking up the waters of the earth and every liquid juice that the earth yields, givest them back in time in the form of rain and causest everything to grow! From thee, O Sukra, are these plants and creepers with green foliage! From thee have sprung these tanks and pools, and the great ocean also that is ever blessed! O thou of fierce rays, this our (human) body dependeth on Varuna (the water-god)! We are unable to bear thy heat. Be thou, therefore, our auspicious protector! O, destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou whose path is marked by a black colour, save us by going along any remote route, as indeed, the ocean saveth the house on its banks!'
"Vaisampayana continued, 'Thus addressed by Drona--that utterer of Brahma--Agni, well-pleased at what he heard, and remembering also the promise he had made to Mandapala, replied unto him, saying, 'Thou art a Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to the effect that I should spare his sons, while consuming the forest. The words he spoke and thy speech also are entitled to great weight to me. Say what I am to do. O best of Brahmanas, I have been greatly pleased with thy hymn. Blest be thou, O Brahmana!'
"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana; consume them with their friends and relatives.'
"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him to do, telling them of his intentions. And, O Janamejaya, growing in strength, he began then to consume the forest of Khandava.'"
SECTION CCXXXV
(Khandava-daha Parva continued)
"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became very anxious about his children, although he had spoken of them to the god of fierce rays. Indeed, his mind was not in peace. Distressed on account of his sons, he addressed Lapita (his second wife with whom he then was), saying, 'O Lapita, as my children are incapable of the power of moving, how are they? When the fire will grow in strength and the wind begin to blow violently, my children will scarcely be able to save themselves. How will their mother be able to rescue them? That innocent woman will be afflicted with great sorrow when she will find herself unable to save her offspring. Oh, how will she compose herself, uttering various lamentations on account of my children who are all incapable of taking wing or rising up into the air. Oh, how is Jaritari, my son, and how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also is their helpless mother?'
"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata, thus replied, under the influence of jealousy, 'Thou need not worry for thy children who, as thou hast assured me, are all Rishis endued with energy and prowess! They can have no fear from fire. Didst thou not speak to Agni in my presence, in their behalf? Has not the illustrious deity promised to save them? One of the regents of the universe as Agni is, he will never falsify his speech. Thou hast no anxiety, nor is thy heart inclined towards benefiting friends. It is only by thinking of her--my rival (Jarita) that thou art so distracted! Certain it is that the love thou bearest to me is not equal to what thou hadst for her at first. He that hath two parties dividing his attention, can easily behold one of those suffer all sorts of pangs; but he should not disregard the party that is next to his heart. Then go thou to Jarita, for whom thy heart is sorrowing! As for myself, I shall henceforth wander alone, as a fit reward for my having attached myself to a wicked person.'
"Hearing these words, Mandapala replied, 'I do not wander over the earth with such intentions as thou conceivest. It is only for the sake of progeny that I am here. And even those that I have are in danger. He who casteth off what he hath for the sake of what he may acquire, is a wicked person. The world disregardeth and insulteth him. (Therefore, go I must). As for thyself thou art free to do what thou choosest. This blazing fire that licketh up the trees causeth sorrow in my anxious heart and raiseth therein evil presentiments.'
"Vaisampayana continued, 'Meanwhile, after the fire had left the spot where the Sarngakas dwelt, Jarita, much attached to her children, hastily came thither to see how they were. She found that all of them had escaped from the fire and were perfectly well. Beholding their mother, they began to weep, though safe and sound. She too shed tears upon beholding them alive. And she embraced, one by one, all her weeping children. Just at that time, O Bharata, the Rishi Mandapala arrived there. But none of his sons expressed joy, upon beholding him. The Rishi, however, began to speak to them one after another and unto Jarita also, repeatedly. But neither his sons nor Jarita spoke anything well or ill unto him in return.'
"Mandapala then said, 'Who amongst these is thy first born, and who the next after him? And who is the third, and who the youngest? I am speaking unto thee woefully; why dost thou not reply to me? I left thee, it is true, but I was not happy where I was.'
"Jarita then said, 'What hast thou to do with the eldest of these, and what with him that is next? And what with the third and what with the youngest? Go now unto that Lapita of sweet smiles and endued with youth, unto whom thou didst go of old, beholding me deficient in everything!' Mandapala replied, 'As regards females, there is nothing so destructive of their happiness whether in this or the other world as a co-wife and a clandestine lover. There is nothing like these two that, inflames the fire of hostility and causes such anxiety. Even the auspicious and well-behaved Arundhati, celebrated amongst all creatures, had been jealous of the illustrious Vasishtha of great purity of mind and always devoted to the good of his wife. Arundhati insulted even the wise Muni amongst the (celestial) seven. In consequence of such insulting thoughts of hers, she has become a little star, like fire mixed with smoke, sometimes visible and sometimes invisible, like an omen portending no good (amongst a constellation of seven bright stars representing the seven Rishis). I look to thee for the sake of children. I never wronged thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by thy jealousy behaved towards me like Arundhati of old towards Vasishtha. Men should never trust women even if they be wives. Women, when they have become mothers, do not much mind serving their husbands.'
"Vaisampayana continued, 'After this, all his children came forward to worship him. And he also began to speak kindly towards them all, giving them every assurance.'"
SECTION CCXXXVI
(Khandava-daha Parva continued)
"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I had spoken unto Agni for the safety of you all. The illustrious deity had assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.'
"Vaisampayana continued, 'Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country.
"It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, 'Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.'
"Vaisampayana continued, 'Then Partha asked from Indra all his weapons. At this Sakra of great splendour, having fixed the time for giving them, said, 'When the illustrious Madhava becomes pleased with thee, then, O son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I shall know when the time cometh. Even for thy austere asceticism I will give thee all my weapons of fire and all my Vayavya weapons, and thou also wilt accept them all of me.' Then Vasudeva asked that his friendship with Arjuna might be eternal. The chief of the celestials granted unto the intelligent Krishna the boon he desired. And having granted these boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the celestials, ascended to heaven, having also spoken to Hutasana (one whose food is sacrificial butter). Agni also, having burnt that forest with its animals and birds for five and ten days, became gratified and ceased to burn. Having eaten flesh in abundance and drunk fat and blood, he became highly gratified, and addressing Achyuta and Arjuna said, 'I have been gratified by you two tigers among men. At my command, ye heroes, ye shall be competent to go wheresoever ye choose!' Thus addressed by the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these three,--having wandered a little at last sat themselves down on the delightful banks of a river.'"
END OF ADI PARVA
FOOTNOTES
1. These are divisions of time
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Orange Juice Jones
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 2
SABHA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
SECTION I
(Sabhakriya Parva)
Om! After having bowed down to Narayana, and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
"Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava, having worshipped Arjuna, repeatedly spoke unto him with joined hands and in amiable words,--'O son of Kunti, saved have I been by thee from this Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me what I have to do for thee.
"Arjuna said,--'O great Asura, everything hath already been done by thee (even by this offer of thine). Blest be thou. Go whithersoever thou likest. Be kind and well-disposed towards me, as we are even kind to and well-pleased with thee!'
"Maya said,--'O bull amongst men, what thou hast said is worthy of thee, O exalted one. But O Bharata, I desire to do something for thee cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of Pandu, being what I am, I desire to do something for thee.'
"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me) from imminent death. Even if it hath been so, I cannot make thee do anything for me. At the same time, O Danava, I do not wish to frustrate thy intentions. Do thou something for Krishna. That will be a sufficient requital for my services to thee.'
Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya, Vasudeva reflected for a moment as to what he should ask Maya to accomplish. Krishna, the Lord of the universe and the Creator of every object, having reflected in his mind, thus commanded Maya,--'Let a palatial sabha (meeting hall) as thou choosest, be built (by thee), if thou, O son of Diti, who art the foremost of all artists, desirest to do good to Yudhishthira the just. Indeed, build thou such a palace that persons belonging to the world of men may not be able to imitate it even after examining it with care, while seated within. And, O Maya, build thou a mansion in which we may behold a combination of godly, asuric and human designs.'"
Vaisampayana continued,--"Having heard those words, Maya became exceedingly glad. And he forthwith built a magnificent palace for the son of Pandu like unto the palace of the celestials themselves. Then Krishna and Partha (Arjuna) after having narrated everything unto king Yudhishthira the just, introduced Maya unto him. Yudhishthira received Maya with respect, offering him the honour he deserved. And, O Bharata, Maya accepted that honour thinking highly of it. O monarch of the Bharata race, that great son of Diti then recited unto the sons of Pandu the history of the Danava Vrisha-parva, and that foremost of artists then, having rested awhile, set himself after much thoughtful planning to build a palace for the illustrious sons of Pandu. Agreeably to the wishes of both Krishna and the sons of Pritha, the illustrious Danava of great prowess, having performed on an auspicious day the initial propitiatory rites of foundation and having also gratified thousands of well-versed Brahmanas with sweetened milk and rice and with rich presents of various kinds, measured out a plot of land five thousand cubits square, which was delightful and exceedingly handsome to behold and which was favourable for construction of a building well-suited to the exigencies of every season."
SECTION II
"Vaisampayana said,--"Janardana deserving the worship of all, having lived happily at Khandavaprastha for some time, and having been treated all the while with respectful love and affection by the sons of Pritha, became desirous one day of leaving Khandavaprastha to behold his father. That possessor of large eyes, unto whom was due the obeisance of the universe, then saluted both Yudhishthira and Pritha and made obeisance with his head unto the feet of Kunti, his father's sister. Thus revered by Kesava, Pritha smelt his head and embraced him. The illustrious Hrishikesa approached his own sister Subhadra affectionately, with his eyes filled with tears, and spoke unto her words of excellent import and truth, terse proper, unanswerable and fraught with good. The sweet-speeched Subhadra also, saluting him in return and worshipping him repeatedly with bent head, told him all that she wished to be conveyed to her relatives on the paternal side. And bidding her farewell and uttering benedictions on his handsome sister, he of the Vrishni race, next saw Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya, and consoling Draupadi obtained leave from her. Then the learned and mighty Krishna, accompanied by Partha, went to his cousins. And surrounded by the five brothers, Krishna shone like Sakra in the midst of the celestials. He whose banner bore the figure of Garuda, desirous of performing the rites preparatory to the commencement of a journey, purified himself by a bath and adorned his person with ornaments. The bull of the Yadu race then worshipped the gods and Brahmanas with floral wreaths, mantras, bows of the head, and excellent perfumes. Having finished all these rites, that foremost of steady and virtuous persons then thought of setting out. The chief of the Yadu race then came out of the inner to the outer apartment, and issuing thence he made unto Brahmanas, deserving of worship, offerings of vessel-fulls of curd and fruits, and parched-grain and caused them to pronounce benedictions upon him. And making unto them presents also of wealth, he went round them. Then ascending his excellent car of gold endued with great speed and adorned with banner bearing the figure of Tarkhya (Garuda) and furnished also with mace, discus, sword, his bow Sharnga and other weapons, and yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses set out at an excellent moment of a lunar day of auspicious stellar conjunction. And Yudhishthira, the king of the Kurus, from affection, ascended the chariot after Krishna, and causing that best charioteer Daruka to stand aside, himself took the reins. And Arjuna also, of long arms, riding on that car, walked round Krishna and fanned him with a white chamara furnished with a handle of gold. And the mighty Bhimasena accompanied by the twin brothers Nakula and Sahadeva and the priests and citizens all followed Krishna from behind. And Kesava, that slayer of hostile heroes, followed by all the brothers, shone like a preceptor followed by his favourite pupils. Then Govinda spoke unto Arjuna and clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the twins. And embraced in return by the three elder Pandavas, he was reverentially saluted by the twins. After having gone about half a Yojana (two miles), Krishna, that subjugator of hostile towns, respectfully addressed Yudhishthira and requested him, O Bharata, to stop following him further. And Govinda, conversant with every duty, then reverentially saluted Yudhishthira and took hold of his feet. But Yudhishthira soon raised Kesava and smelt his head. King Yudhishthira the just, the son of Pandu, having raised Krishna endued with eyes like lotus-petals and the foremost of the Yadava race, gave him leave, saying,--'Good bye!' Then the slayer of Madhu, making an appointment with them (about his return) in words that were proper, and preventing with difficulty the Pandavas from following him further on foot, gladly proceeded towards his own city, like Indra going towards Amravati. Out of the love and affection they bore him, the Pandavas gazed on Krishna as long as he was within sight, and their minds also followed him when he got out of sight. And Kesava of agreeable person soon disappeared from their sight, unsatiated though their minds were with looking at him. Those bulls among men, the sons of Pritha, with minds fixed on Govinda, desisted (from following him further) and unwillingly returned to their own city in haste. And Krishna in his car soon reached Dwaraka followed by that hero Satyaki. Then Sauri, the son of Devaki, accompanied by his charioteer Daruka reached Dwaraka with the speed of Garuda."
Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading glory, accompanied by his brothers and surrounded by friends, entered his excellent capital. And that tiger among men, dismissing all his relatives, brothers, and sons, sought to make himself happy in the company of Draupadi. And Kesava also, worshipped by the principal Yadavas including Ugrasena, entered with a happy heart his own excellent city. And worshipping his old father and his illustrious mother, and saluting (his brother) Valadeva, he of eyes like lotus-petals took his seat. Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and Bhanu, and obtaining the leave of all the elderly men, Janardana entered the apartments of Rukmini."
SECTION III
"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of successful warriors, saying,--'I now go with thy leave, but shall come back soon. On the north of the Kailasa peak near the mountains of Mainaka, while the Danavas were engaged in a sacrifice on the banks of Vindu lake, I gathered a huge quantity of delightful and variegated vanda (a kind of rough materials) composed of jewels and gems. This was placed in the mansion of Vrishaparva ever devoted to truth. If it be yet existing, I shall come back, O Bharata, with it. I shall then commence the construction of the delightful palace of the Pandavas, which is to be adorned with every kind of gems and celebrated all over the world. There is also, I think, O thou of the Kuru race, a fierce club placed in the lake Vindu by the King (of the Danavas) after slaughtering therewith all his foes in battle. Besides being heavy and strong and variegated with golden knobs, it is capable of bearing great weight, and of slaying all foes, and is equal in strength unto an hundred thousand clubs. It is a fit weapon for Bhima, even as the Gandiva is for thee. There is also (in that lake) a large conch-shell called Devadatta of loud sound, that came from Varuna. I shall no doubt give all these to thee. Having spoken thus unto Partha, the Asura went away in a north-easterly direction. On the north of Kailasa in the mountains of Mainaka, there is a huge peak of gems and jewels called Hiranya-sringa. Near that peak is a delightful lake of the name of Vindu. There, on its banks, previously dwelt king Bhagiratha for many years, desiring to behold the goddess Ganga, since called Bhagirathee after that king's name. And there, on its banks, O thou best of the Bharatas, Indra the illustrious lord of every created thing, performed one hundred great sacrifices. There, for the sake of beauty, though not according to the dictates of the ordinance, were placed sacrificial stakes made of gems and altars of gold. There, after performing those sacrifices, the thousand-eyed lord of Sachi became crowned with success. There the fierce Mahadeva, the eternal lord of every creature, has taken up his abode after having created all the worlds and there he dwelleth, worshipped with reverence by thousands of spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth, perform their sacrifices at the expiration of a thousand yugas. There, for the establishment of virtue and religion, Vasudeva, with pious devotion, performed his sacrifices extending for many, many long years. There were placed by Keshava thousands and tens of thousands of sacrificial stakes adorned with golden garlands and altars of great splendour. Going thither, O Bharata, Maya brought back the club and the conch-shell and the various crystalline articles that had belonged to king Vrishaparva. And the great Asura, Maya, having gone thither, possessed himself of the whole of the great wealth which was guarded by Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a peerless palace, which was of great beauty and of celestial make, composed entirely of gems and precious stones, and celebrated throughout the three worlds. He gave unto Bhimasena that best of clubs, and unto Arjuna the most excellent conch-shell at whose sound all creatures trembled in awe. And the palace that Maya built consisted of columns of gold, and occupied, O monarch, an area of five thousand cubits. The palace, possessing an exceedingly beautiful form, like unto that of Agni or Suryya, or Soma, shone in great splendour, and by its brilliance seemed to darken even the bright rays of the sun. And with the effulgence it exhibited, which was a mixture of both celestial and terrestrial light, it looked as if it was on fire. Like unto a mass of new clouds conspicuous in the sky, the palace rose up coming into view of all. Indeed, the palace that the dexterous Maya built was so wide, delightful, and refreshing, and composed of such excellent materials, and furnished with such golden walls and archways, and adorned with so many varied pictures, and was withal so rich and well-built, that in beauty it far surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself. And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and endued with great strength, of red coppery eyes and arrowy ears, well-armed and capable of ranging through the air, used to guard and protect that palace. Within that palace Maya placed a peerless tank, and in that tank were lotuses with leaves of dark-coloured gems and stalks of bright jewels, and other flowers also of golden leaves. And aquatic fowls of various species sported on its bosom. Itself variegated with full-blown lotuses and stocked with fishes and tortoises of golden hue, its bottom was without mud and its water transparent. There was a flight of crystal stairs leading from the banks to the edge of the water. The gentle breezes that swept along its bosom softly shook the flowers that studded it. The banks of that tank were overlaid with slabs of costly marble set with pearls. And beholding that tank thus adorned all around with jewels and precious stones, many kings that came there mistook it for land and fell into it with eyes open. Many tall trees of various kinds were planted all around the palace. Of green foliage and cool shade, and ever blossoming, they were all very charming to behold. Artificial woods were laid around, always emitting a delicious fragrance. And there were many tanks also that were adorned with swans and Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about the mansion. And the breeze bearing the fragrance of lotuses growing in water and (of those growing on land) ministered unto the pleasure and happiness of the Pandavas. And Maya having constructed such a palatial hall within fourteen months, reported its completion unto Yudhishthira."
SECTION IV
"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered that palatial sabha having first fed ten thousand Brahmanas with preparations of milk and rice mixed with clarified butter and honey with fruits and roots, and with pork and venison. The king gratified those superior Brahmanas, who had come from various countries with food seasoned with seasamum and prepared with vegetables called jibanti, with rice mixed with clarified butter, with different preparations of meat--with indeed various kinds of other food, as also numberless viands that are fit to be sucked and innumerable kinds of drinks, with new and unused robes and clothes, and with excellent floral wreaths. The king also gave unto each of those Brahmanas a thousand kine. And, O Bharata, the voice of the gratified Brahmanas uttering,--'What an auspicious day is this! became so loud that it seemed to reach heaven itself. And when the Kuru king entered the palatial sabha having also worshipped the gods with various kinds of music and numerous species of excellent and costly perfumes, the athletes and mimes and prize-fighters and bards and encomiasts began to gratify that illustrious son of Dharma by exhibiting their skill. And thus celebrating his entry into the palace, Yudhishthira with his brothers sported within that palace like Sakra himself in heaven. Upon the seats in that palace sat, along with the Pandavas, Rishis and kings that came from various countries, viz., Asita and Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya, Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves; Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya, Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka, Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and Parijataka; the exalted Parvata, and the great Muni Markandeya; Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya, Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura, Venujangha, Kalapa and Katha;--these virtuous and learned Munis with senses and souls under complete control, and many others as numerous, all well-skilled in the Vedas and Vedangas and conversant with (rules of) morality and pure and spotless in behaviour, waited on the illustrious Yudhishthira, and gladdened him by their sacred discourses. And so also numerous principal Kshatriyas, such as the illustrious and virtuous Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the king of Kamvoja, and the mighty Kampana who alone made the Yavanas to ever tremble at his name just as the god that wieldeth the thunder-bolt maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the kings of Anga and Vanga, and Pandrya, and the king of Udhara, and Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes; Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha, Srutayu endued with great strength; the invincible Anuparaja, the handsome Karmajit; Sisupala with his son, the king of Karusha; and the invincible youths of the Vrishni race, all equal in beauty unto the celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas endured with great might, all well-armed and wealthy, and many others also regarded as the foremost, all waited upon Yudhishthira, the son of Kunti, in that Sabha, desirous of ministering to his happiness. And those princes also, endued with great strength, who dressing themselves in deer-skins learnt the science of weapons under Arjuna, waited upon Yudhishthira. And O king, the princes also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva, and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya that foremost of men who had learnt the science of arms under Arjuna these and many other kings, O lord of the Earth, used to wait on Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru, and the Gandharva Chittasena with his ministers, any many other Gandharvas and Apsaras, well-skilled in vocal and instrumental music and in cadence and Kinnaras also well-versed in (musical) measures and motions singing celestial tunes in proper and charming voices, waited upon and gladdened the sons of Pandu and the Rishis who sat in that Sabha. And seated in that Sabha, those bull among men, of rigid vows and devoted to truth, all waited upon Yudhishthira like the celestials in heaven waiting upon Brahma."
SECTION V
(Lokapala Sabhakhayana Parva)
"Vaisampayana said,--"While the illustrious Pandavas were seated in that Sabha along with the principal Gandharvas, there came, O Bharata, unto that assembly the celestial Rishi Narada, conversant with the Vedas and Upanishadas, worshipped by the celestials acquainted with histories and Puranas, well-versed in all that occurred in ancient kalpas (cycles), conversant with Nyaya (logic) and the truth of moral science, possessing a complete knowledge of the six Angas (viz., pronunciation, grammar, prosody, explanation of basic terms, description of religious rites, and astronomy). He was a perfect master in reconciling contradictory texts and differentiating in applying general principles to particular cases, as also in interpreting contraries by reference to differences in situation, eloquent, resolute, intelligent, possessed of powerful memory. He was acquainted with the science of morals and politics, learned, proficient in distinguishing inferior things from superior ones, skilled in drawing inference from evidence, competent to judge of the correctness or incorrectness of syllogistic statements consisting of five propositions. He was capable of answering successively Vrihaspati himself while arguing, with definite conclusions properly framed about religion, wealth, pleasure and salvation, of great soul and beholding this whole universe, above, below, and around, as if it were present before his eyes. He was master of both the Sankhya and Yoga systems of philosophy, ever desirous of humbling the celestials and Asuras by fomenting quarrels among them, conversant with the sciences of war and treaty, proficient in drawing conclusions by judging of things not within direct ken, as also in the six sciences of treaty, war, military campaigns, maintenance of posts against the enemy and stratagems by ambuscades and reserves. He was a thorough master of every branch of learning, fond of war and music, incapable of being repulsed by any science or any course, of action, and possessed of these and numberless other accomplishments. The Rishi, having wandered over the different worlds, came into that Sabha. And the celestial Rishi of immeasurable splendour, endued with great energy was accompanied, O monarch, by Parijata and the intelligent Raivata and Saumya and Sumukha. Possessing the speed of the mind, the Rishi came thither and was filled with gladness upon beholding the Pandavas. The Brahmana, on arriving there, paid homage unto Yudhishthira by uttering blessings on him and wishing him victory. Beholding the learned Rishi arrive, the eldest of the Pandavas, conversant with all rules of duty, quickly stood up with his younger brothers. Bending low with humility, the monarch cheerfully saluted the Rishi, and gave with due ceremonies a befitting seat unto him. The king also gave him kine and the usual offerings of the Arghya including honey and the other ingredients. Conversant with every duty the monarch also worshipped the Rishi with gems and jewels with a whole heart. Receiving that worship from Yudhishthira in proper form, the Rishi became gratified. Thus worshipped by the Pandavas and the great Rishis, Narada possessing a complete mastery over the Vedas, said unto Yudhishthira the following words bearing upon religion, wealth, pleasures and salvation.
"Narada said--'Is the wealth thou art earning being spent on proper objects? Doth thy mind take pleasure in virtue? Art thou enjoying the pleasures of life? Doth not thy mind sink under their weight? O chief of men, continuest thou in the noble conduct consistent with religion and wealth practised by thy ancestors towards the three classes of subjects, (viz., good, indifferent, and bad)? Never injurest thou religion for the sake of wealth, or both religion and wealth for the sake of pleasure that easily seduces? O thou foremost of victorious men ever devoted to the good of all, conversant as thou art with the timeliness of everything, followest thou religion, wealth, pleasure and salvation dividing thy time judiciously? O sinless one, with the six attributes of kings (viz., cleverness of speech, readiness in providing means, intelligence in dealing with the foe, memory, and acquaintance with morals and politics), dost thou attend to the seven means (viz., sowing dissensions, chastisement, conciliation, gifts, incantations, medicine and magic)? Examinest thou also, after a survey of thy own strength and weakness, the fourteen possessions of thy foes? These are the country, forts, cars, elephants, cavalry, foot-soldiers, the principal officials of state, the zenana, food supply, computations of the army and income, the religious treatises in force, the accounts of state, the revenue, wine-shops and other secret enemies. Attendest thou to the eight occupations (of agriculture, trade, &c), having examined, O thou foremost of victorious monarchs, thy own and thy enemy's means, and having made peace with thy enemies? O bull of the Bharata race, thy seven principal officers of state (viz., the governor of the citadel, the commander of forces, the chief judge, the general in interior command, the chief priest, the chief physician, and the chief astrologer), have not, I hope, succumbed to the influence of thy foes, nor have they, I hope, become idle in consequence of the wealth they have earned? They are, I hope, all obedient to thee. Thy counsels, I hope, are never divulged by thy trusted spies in disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what thy friends, foes and strangers are about? Makest thou peace and makest thou war at proper times? Observest thou neutrality towards strangers and persons that are neutral towards thee? And, O hero, hast thou made persons like thyself, persons that are old, continent in behaviour, capable of understanding what should be done and what should not, pure as regards birth and blood, and devoted to thee, thy ministers? O Bharata, the victories of kings can be attributed to good counsels. O child, is thy kingdom protected by ministers learned in Sastras, keeping their counsels close? Are thy foes unable to injure it? Thou hast not become the slave of sleep? Wakest thou at the proper time? Conversant with pursuits yielding profit, thinkest thou, during the small hours of night, as to what thou shouldst do and what thou shouldst not do the next day? Thou settlest nothing alone, nor takest counsels with many? The counsels thou hast resolved upon, do not become known all over thy kingdom? Commencest thou soon to accomplish measures of great utility that are easy of accomplishment? Such measures are never obstructed? Keepest thou the agriculturists not out of thy sight? They do not fear to approach thee? Achievest thou thy measures through persons that are trusted incorruptible, and possessed of practical experience? And, O brave king. I hope, people only know the measures already accomplished by thee and those that have been partially accomplished and are awaiting completion, but not those that are only in contemplation and uncommenced? Have experienced teachers capable of explaining the causes of things and learned in the science of morals and every branch of learning, been appointed to instruct the princes and the chiefs of the army? Buyest thou a single learned man by giving in exchange a thousand ignorant individuals? The man that is learned conferreth the greatest benefit in seasons of distress. Are thy forts always filled with treasure, food, weapons, water, engines and instruments, as also with engineers and bowmen? Even a single minister that is intelligent, brave, with his passions under complete control, and possessed of wisdom and judgment, is capable of conferring the highest prosperity on a king or a king's son. I ask thee, therefore, whether there is even one such minister with thee? Seekest thou to know everything about the eighteen Tirthas of the foe and fifteen of thy own by means of three and three spies all unacquainted with one another? O slayer of all foes, watchest thou all thy enemies with care and attention, and unknown to them? Is the priest thou honourest, possessed of humility, and purity of blood, and renown, and without jealousy and illiberality? Hath any well-behaved, intelligent, and guileless Brahmana, well-up in the ordinance, been employed by thee in the performance of thy daily rites before the sacred fire, and doth he remind thee in proper time as to when thy homa should be performed? Is the astrologer thou hast employed skilled in reading physiognomy, capable of interpreting omens, and competent to neutralise the effect of the disturbances of nature? Have respectable servants been employed by thee in offices that are respectable, indifferent ones in indifferent offices, and low ones in offices that are low? Hast thou appointed to high offices ministers that are guileless and of well conduct for generations and above the common run? Oppressest thou not thy people with cruel and severe punishment? And, O bull of the Bharata race, do thy ministers rule thy kingdom under thy orders? Do thy ministers ever slight thee like sacrificial priests slighting men that are fallen (and incapable of performing any more sacrifices) or like wives slighting husbands that are proud and incontinent in their behaviour? Is the commander of thy forces possessed of sufficient confidence, brave, intelligent, patient, well-conducted, of good birth, devoted to thee, and competent? Treatest thou with consideration and regard the chief officers of thy army that are skilled in every kind of welfare, are forward, well-behaved, and endued with prowess? Givest thou to thy troops their sanctioned rations and pay in the appointed time? Thou dost not oppress them by withholding these? Knowest thou that the misery caused by arrears of pay and irregularity in the distribution of rations driveth the troops to mutiny, and that is called by the learned to be one of the greatest of mischiefs? Are all the principal high-born men devoted to thee, and ready with cheerfulness to lay down their lives in battle for thy sake? I hope no single individual of passions uncontrolled is ever permitted by thee to rule as he likes a number of concerns at the same time appertaining to the army? Is any servant of thine, who hath accomplished well a particular business by the employment of special ability, disappointed in obtaining from thee a little more regard, and an increase of food and pay? I hope thou rewardest persons of learning and humility, and skill in every kind of knowledge with gifts of wealth and honour proportionate to their qualifications. Dost thou support, O bull in the Bharata race, the wives and children of men that have given their lives for thee and have been distressed on thy account? Cherishest thou, O son of Pritha, with paternal affection the foe that hath been weakened, or him also that hath sought thy shelter, having been vanquished in battle? O lord of Earth, art thou equal unto all men, and can every one approach thee without fear, as if thou wert their mother and father? And O bull of the Bharata race, marchest thou, without loss of time, and reflecting well upon three kinds of forces, against thy foe when thou hearest that he is in distress? O subjugator of all foes beginnest thou thy march when the time cometh, having taken into consideration all the omens you might see, the resolutions thou hast made, and that the ultimate victory depends upon the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay to the troops in advance)? And, O persecutor of all foes, givest thou gems and jewels, unto the principal officers of enemy, as they deserve, without thy enemy's knowledge? O son of Pritha, seekest thou to conquer thy incensed foes that are slaves to their passions, having first conquered thy own soul and obtained the mastery over thy own senses? Before thou marchest out against thy foes, dost thou properly employ the four arts of reconciliation, gift (of wealth) producing disunion, and application of force? O monarch, goest thou out against thy enemies, having first strengthened thy own kingdom? And having gone out against them, exertest thou to the utmost to obtain victory over them? And having conquered them, seekest thou to protect them with care? Are thy army consisting of four kinds of forces, viz., the regular troops, the allies, the mercenaries, and the irregulars, each furnished with the eight ingredients, viz., cars, elephants, horses, offices, infantry, camp-followers, spies possessing a thorough knowledge of the country, and ensigns led out against thy enemies after having been well trained by superior officers? O oppressor of all foes, O great king, I hope thou slayest thy foes without regarding their seasons of reaping and of famine? O king, I hope thy servants and agents in thy own kingdom and in the kingdoms of thy foes continue to look after their respective duties and to protect one another. O monarch, I hope trusted servants have been employed by thee to look after thy food, the robes thou wearest and the perfumes thou usest. I hope, O king, thy treasury, barns, stables arsenals, and women's apartments, are all protected by servants devoted to thee and ever seeking thy welfare. I hope, O monarch, thou protectest first thyself from thy domestic and public servants, then from those servants of thy relatives and from one another. Do thy servants, O king, ever speak to thee in the forenoon regarding thy extravagant expenditure in respect of thy drinks, sports, and women? Is thy expenditure always covered by a fourth, a third or a half of thy income? Cherishest thou always, with food and wealth, relatives, superiors, merchants, the aged, and other proteges, and the distressed? Do the accountants and clerks employed by thee in looking after thy income and expenditure, always appraise thee every day in the forenoon of thy income and expenditure? Dismissest thou without fault servants accomplished in business and popular and devoted to thy welfare? O Bharata, dost thou employ superior, indifferent, and low men, after examining them well in offices they deserve? O monarch, employest thou in thy business persons that are thievish or open to temptation, or hostile, or minors? Persecutest thou thy kingdom by the help of thievish or covetous men, or minors, or women? Are the agriculturists in thy kingdom contented. Are large tanks and lakes constructed all over thy kingdom at proper distances, without agriculture being in thy realm entirely dependent on the showers of heaven? Are the agriculturists in thy kingdom wanting in either seed or food? Grantest thou with kindness loans (of seed-grains) unto the tillers, taking only a fourth in excess of every measure by the hundred? O child, are the four professions of agriculture, trade, cattle-rearing, and lending at interest, carried on by honest men? Upon these O monarch, depends the happiness of thy people. O king, do the five brave and wise men, employed in the five offices of protecting the city, the citadel, the merchants, and the agriculturists, and punishing the criminals, always benefit thy kingdom by working in union with one another? For the protection of thy city, have the villages been made like towns, and the hamlets and outskirts of villages like villages? Are all these entirely under thy supervision and sway? Are thieves and robbers that sack thy town pursued by thy police over the even and uneven parts of thy kingdom? Consolest thou women and are they protected in thy realm? I hope thou placest not any confidence in them, nor divulgest any secret before any of them? O monarch, having heard of any danger and having reflected on it also, liest thou in the inner apartments enjoying every agreeable object? Having slept during the second and the third divisions of the night, thinkest thou of religion and profit in the fourth division wakefully. O son of Pandu, rising from bed at the proper time and dressing thyself well, showest thou thyself to thy people, accompanied by ministers conversant with the auspiciousness or otherwise of moments? O represser of all foes, do men dressed in red and armed with swords and adorned with ornaments stand by thy side to protect thy person? O monarch! behavest thou like the god of justice himself unto those that deserve punishment and those that deserve worship, unto those that are dear to thee and those that thou likest not? O son of Pritha, seekest thou to cure bodily diseases by medicines and fasts, and mental illness with the advice of the aged? I hope that the physicians engaged in looking after thy health are well conversant with the eight kinds of treatment and are all attached and devoted to thee. Happeneth it ever, O monarch, that from covetousness or folly or pride thou failest to decide between the plaintiff and the defendant who have come to thee? Deprivest thou, through covetousness or folly, of their pensions the proteges who have sought thy shelter from trustfulness or love? Do the people that inhabit thy realm, bought by thy foes, ever seek to raise disputes with thee, uniting themselves with one another? Are those amongst thy foes that are feeble always repressed by the help of troops that are strong, by the help of both counsels and troops? Are all the principal chieftains (of thy empire) all devoted to thee? Are they ready to lay down their lives for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men according to their merits in respect of various branches of learning? I tell thee, such worship is without doubt, highly beneficial to thee. Hast thou faith in the religion based on the three Vedas and practised by men who have gone before thee? Dost thou carefully follow the practices that were followed by them? Are accomplished Brahmanas entertained in thy house and in thy presence with nutritive and excellent food, and do they also obtain pecuniary gifts at the conclusion of those feasts? Dost thou, with passions under complete control and with singleness of mind, strive to perform the sacrifices called Vajapeya and Pundarika with their full complement of rites? Bowest thou unto thy relatives and superiors, the aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian) in villages, that are of so much benefit to people? O sinless one, causest thou ever grief or anger in any one? Do priests capable of granting thee auspicious fruits ever stand by thy side? O sinless one, are thy inclinations and practices such as I have described them, and as always enhance the duration of life and spread one's renown and as always help the cause of religion, pleasure, and profit? He who conducteth himself according to this way, never findeth his kingdom distressed or afflicted; and that monarch, subjugating the whole earth, enjoyeth a high degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and respected person is ever ruined and his life taken, on a false charge or theft, by thy ministers ignorant of Sastras and acting from greed? And, O bull among men, I hope thy ministers never from covetousness set free a real thief, knowing him to be such and having apprehended him with the booty about him? O Bharata, I hope, thy ministers are never won over by bribes, nor do they wrongly decide the disputes that arise between the rich and the poor. Dost thou keep thyself free from the fourteen vices of kings, viz., atheism, untruthfulness, anger, incautiousness, procrastination, non-visit to the wise, idleness, restlessness of mind, taking counsels with only one man, consultation with persons unacquainted with the science of profit, abandonment of a settled plan, divulgence of counsels, non-accomplishment of beneficial projects, and undertaking everything without reflection? By these, O king, even monarchs firmly seated on their thrones are ruined. Hath thy study of the Vedas, thy wealth and knowledge of the Sastras and marriage been fruitful?
"Vaisampayana continued,--After the Rishi had finished, Yudhishthira asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the Sastras bear fruit?"
"The Rishi answered,--"The Vedas are said to bear fruit when he that hath studied them performeth the Agnihotra and other sacrifices. Wealth is said to bear fruit when he that hath it enjoyeth it himself and giveth it away in charity. A wife is said to bear fruit when she is useful and when she beareth children. Knowledge of the Sastras is said to bear fruit when it resulteth in humility and good behaviour."
"Vaisampayana continued,--The great ascetic Narada, having answered Yudhishthira thus, again asked that just ruler,-"Do the officers of thy government, O king, that are paid from the taxes levied on the community, take only their just dues from the merchants that come to thy territories from distant lands impelled by the desire of gain? Are the merchants, O king, treated with consideration in thy capital and kingdom, capable of bringing their goods thither without being deceived by the false pretexts of (both the buyers and the officers of government)?
Listenest thou always, O monarch, to the words, fraught with instructions in religion and wealth, of old men acquainted with economic doctrines? Are gifts of honey and clarified butter made to the Brahmanas intended for the increase of agricultural produce, of kine, of fruits and flowers, and for the sake of virtue? Givest thou always, O king, regularly unto all the artisans and artists employed by thee the materials of their works and their wages for periods not more than four months? Examinest thou the works executed by those that are employed by thee, and applaudest thou them before good men, and rewardest thou them, having shewn them proper respect? O bull of the Bharata race, followest thou the aphorisms (of the sage) in respect of every concern particularly those relating to elephants, horses, and cars? O bull of the Bharata race, are the aphorisms relating to the science of arms, as also those that relate to the practice of engines in warfare--so useful to towns and fortified places, studied in thy court? O sinless one, art thou acquainted with all mysterious incantations, and with the secrets of poisons destructive of all foes? Protectest thou thy kingdom from the fear of fire, of snakes and other animals destructive of life, of disease, and Rakshasas? As acquainted thou art with every duty, cherishest thou like a father, the blind, the dumb, the lame, the deformed, the friendless, and ascetics that have no homes. Hast thou banished these six evils, O monarch, viz., sleep, idleness, fear, anger, weakness of mind, and procrastination?'
"Vaisampayana continued,--The illustrious bull among the Kurus, having heard these words of that best of Brahmanas, bowed down unto him and worshipped his feet. And gratified with everything he heard, the monarch said unto Narada of celestial form,--"I shall do all that thou hast directed, for my knowledge hath expanded under thy advice!' Having said this the king acted conformably to that advice, and gained in time the whole Earth bounded by her belt of seas. Narada again spoke, saying,--"That king who is thus employed in the protection of four orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days here happily and attaineth hereafter to the region of Sakra (heaven).'"
SECTION VI
"Vaisampayana said,--At the conclusion of Narada's words, king Yudhishthira the just worshipped him duly; and commanded by him the monarch began to reply succinctly to the questions the Rishi had asked.
"Yudhishthira said--'O holy one, the truths of religion and morality thou hast indicated one after another, are just and proper. As regards myself, I duly observe those ordinances to the best of my power. Indeed, the acts that were properly performed by monarchs of yore are, without doubt, to be regarded as bearing proper fruit, and undertaken from solid reasons for the attainment of proper objects. O master, we desire to walk in the virtuous path of those rulers that had, besides, their souls under complete control."
"Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of great glory, having received with reverence the words of Narada and having also answered the Rishi thus, reflected for a moment. And perceiving a proper opportunity, the monarch, seated beside the Rishi, asked Narada sitting at his ease and capable of going into every world at will, in the presence of that assembly of kings, saying,--'Possessed of the speed of mind, thou wanderest over various and many worlds created in days of yore by Brahma, beholding everything. Tell me, I ask thee, if thou hast, O Brahmana, ever beheld before anywhere an assembly room like this of mine or superior to it!' Hearing these words of Yudhishthira the just, Narada smilingly answered the son of Pandu in these sweet accents,--
"Narada said,--'O child, O king I did neither see nor hear of ever before amongst men, any assembly room built of gems and precious stones like this of thine, O Bharata. I shall, however, describe unto thee the rooms of the king of the departed (Yama), of Varuna (Neptune) of great intelligence, of Indra, the King of Gods and also of him who hath his home in Kailasha (Kuvera). I shall also describe unto thee the celestial Sabha of Brahma that dispelleth every kind of uneasiness. All these assembly rooms exhibit in their structure both celestial and human designs and present every kind of form that exists in the universe. And they are ever worshipped by the gods and the Pitris, the Sadhyas, (under-deities called Gana), by ascetics offering sacrifices, with souls under complete command, by peaceful Munis engaged without intermission in Vedic sacrifices with presents to Brahmanas. I shall describe all these to you if, O bull of the Bharata race, thou hast any inclinations to listen to me!'"
"Vaisampayana continued,--"Thus addressed by Narada, the high-souled king Yudhishthira the just, with his brothers and all those foremost of Brahmanas (seated around him), joined his hands (in entreaty). And the monarch then asked Narada, saying,--'Describe unto us all those assembly rooms. We desire to listen to thee. O Brahmana, what are the articles with which each of the Sabhas are made of? What is the area of each, and what is the length and breadth of each? Who wait upon the Grandsire in that assembly room? And who also upon Vasava, the Lord of the celestials and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera in their respective assembly rooms. O Brahmana Rishi, tell us all about these. We all together desire to hear thee describe them. Indeed, our curiosity is great.' Thus addressed by the son of Pandu, Narada replied, saying,--'O monarch, hear ye all about those celestial assembly rooms one after another."
SECTION VII
"Narada said,--the celestial assembly room of Sakra is full of lustre. He hath obtained it as the fruit of his own acts. Possessed of the splendour of the sun, it was built, O scion of the Kuru race, by Sakra himself. Capable of going everywhere at will, this celestial assembly house is full one hundred and fifty yojanas in length, and hundred yojanas in breadth, and five yojanas in height. Dispelling weakness of age, grief, fatigue, and fear, auspicious and bestowing good fortune, furnished with rooms and seats and adorned with celestial trees, it is delightful in the extreme. There sitteth in that assembly room, O son of Pritha, on an excellent seat, the Lord of celestials, with his wife Sachi endowed with beauty and affluence. Assuming a form incapable of description for its vagueness, with a crown on his head and bright bracelets on the upper arms, attired in robes of pure white and decked with floral wreaths of many hues, there he sitteth with beauty, fame, and glory by his side. And the illustrious deity of a hundred sacrifices is daily waited upon. O monarch, in that assembly by the Marutas in a body, each leading the life of a householder in the bosom of his family. And the Siddhyas, celestial Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion and adorned with golden garlands,--all of them in celestial form and decked in ornaments, always wait upon and worship the illustrious chief of the immortals, that mighty represser of all foes. And O son of Pritha, the celestial Rishis also, all of pure souls, with sins completely washed off and resplendent as the fire, and possessed of energy, and without sorrow of any kind, and freed from the fever of anxiety, and all performers of the Soma sacrifice, also wait upon and worship Indra. And Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni, Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas; and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka, Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta, and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala; Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and Vishwakarman, and Tumuru; and other Rishis, some born of women and others living upon air, and others again living upon fire, these all worship Indra, the wielder of the thunderbolt, the lord of all the worlds. And Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of truthful speech, and Prachetas ever fulfilling their promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya, and Kaushika;--all are present there along with the celestial waters and plants; and faith, and intelligence, and the goddess of learning, and wealth, religion, and pleasure; and lightning. O son of Pandu; and the rain-charged clouds, and the winds, and all the loud-sounding forces of heaven; the eastern point, the twenty seven fires conveying the sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor (Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas, and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and the stars, O Bharata, and the mantras that are uttered in sacrifices--all these are present there. And, O King, many Apsaras and Gandharvas, by various kinds of dances and music both instrumental and vocal, and by the practice of auspicious rites, and by the exhibition of many feats of skill, gratify the lord of the celestials--Satakratu--the illustrious slayer of Vala and Vritra. Besides these, many other Brahmanas and royal and celestial Rishis, all resplendent as the fire, decked in floral wreaths and ornaments, frequently come to and leave that assembly, riding on celestial cars of various kinds. And Vrihaspati and Sukra are present there on all occasions. These and many other illustrious ascetics of rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto Brahma himself, come to and leave that assembly house, riding on cars beautiful as the car of Soma, and themselves looking as bright therein as Soma himself. This, O mighty armed monarch, is the assembly house, called Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen now to the account of Yama's assembly house."
SECTION VIII
"Narada said,--'O Yudhisthira, I shall now describe the assembly house of Yama, the son of Vivaswat, which, O son of Pritha, was built by Viswakarma. Listen now to me. Bright as burnished gold, that assembly house, O monarch, covers an area of much more than a hundred yojanas. Possessed of the splendour of the sun, it yieldeth everything that one may desire. Neither very cool nor very hot, it delighteth the heart. In that assembly house there is neither grief nor weakness of age, neither hunger nor thirst. Nothing disagreeable findeth a place there, nor any kind of evil feelings there. Every object of desire, celestial or human, is to be found in that mansion. And all kinds of enjoyable articles, as also of sweet, juicy, agreeable, and delicious edibles in profusion that are licked, sucked, and drunk, are there, O chastiser of all enemies. The floral wreaths in that mansion are of the most delicious fragrance, and the trees that stand around it yield fruits that are desired of them. There are both cold and hot waters and these are sweet and agreeable. In that mansion many royal sages of great sanctity and Brahmana sages also of great purity, cheerfully wait upon, O child, and worship Yama, the son of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha, Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva, Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha, Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa, Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin; Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika, Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama, Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana, and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa, and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya; Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna, Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna, Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a hundred kings of the Matsya race and hundred of the Vipa and a hundred of the Haya races; a hundred kings of the name of Dhritarashtra, eighty kings of the name of Janamejaya; a hundred monarchs called Brahmadatta, and a hundred kings of the name of Iri; more than two hundred Bhishmas, and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja, Jayadratha; the intelligent royal sage Vrishadarva with his ministers; and a thousand other kings known by the name of Sasa-vindu, and who have died, having performed many grand horse-sacrifices with large presents to the Brahmanas--these holy royal sages of grand achievements and great knowledge of the Sastras, wait upon, O King, and worship the son of Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins; the Prtris (belonging to the classes--called Agniswattas, Fenapa, Ushampa, Swadhavat, and Verhishada), as also those others that have forms; the wheel of time, and the illustrious conveyer himself of the sacrificial butter; all sinners among human beings, as also those that have died during the winter solstice; these officers of Yama who have been appointed to count the allotted days of everybody and everything; the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied forms, these all, O king, wait upon and worship the god of justice in that assembly house of his. These and many others are present at the Sabha of the king of the Pitris (manes). So numerous are they that I am incapable of describing them either by mentioning their names or deeds. O son of Pritha, the delightful assembly house, moving everywhere at the will of its owner, is of wide extent. It was built by Viswakarma after a long course of ascetic penances. And, O Bharata, resplendent with his own effulgence, it stands glorified in all its beauty. Sannyasis of severe ascetic penance, of excellent vows, and of truthful speech, peaceful and pure and sanctified by holy deeds, of shining bodies and attired in spotless robes, decked with bracelets and floral garlands, with ear-rings of burnished gold, and adorned with their own holy acts as with the marks of their order (painted over their bodies), constantly visit that Sabha (Assembly). Many illustrious Gandharvas, and many Apsaras fill every part of that mansion with music; both instrumental and vocal and with sounds of laughter and dance. And, O son of Pritha, excellent perfumes, and sweet sounds and garlands of celestial flowers always contribute towards making that mansion supremely blest. And hundreds of thousands of virtuous persons, of celestial beauty and great wisdom, always wait upon and worship the illustrious Yama, the lord of created beings in that assembly house. Such, O monarch, is the Sabha, of the illustrious king of the Pitris! I shall now describe unto the assembly house of Varuna also called Pushkaramalini!"
SECTION IX
'Narada said--O Yudhishthira, the celestial Sabha of Varuna is unparalleled in splendour. In dimensions it is similar to that of Yama. Its walls and arches are all of pure white. It hath been built by Viswakarma (the celestial architect) within the waters. It is surrounded on all sides by many celestial trees made of gems and jewels and yielding excellent fruits and flowers. And many plants with their weight of blossoms, blue and yellow, and black and darkish, and white and red, that stand there, or excellent bowers around. Within those bowers hundreds and thousands of birds of diverse species, beautiful and variegated, always pour forth their melodies. The atmosphere of that mansion is extremely delightful, neither cold nor hot. Owned by Varuna, that delightful assembly house of pure white consists of many rooms and is furnished with many seats. There sitteth Varuna attired in celestial robe, decked in celestial ornaments and jewels, with his queen, adorned with celestial scents and besmeared with paste of celestial fragrance. The Adityas wait upon and worship the illustrious Varuna, the lord of the waters. And Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita; Padma and Chitra endued with great energy; the Nagas called Kamvala and Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the Earth; and Prahlada and Mushikada, and Janamejaya,--all having auspicious marks and mandalas and extended hoods;--these and many other snakes. O Yudhishthira, without anxiety of any kind, wait upon and worship the illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka the subjugator of the whole Earth; Sanghraha and Viprachitti, and those Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva, Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada, and Indratapana--these Daityas and Danavas, all bedecked with ear-rings and floral wreaths and crowns, and attired in the celestial robes, all blessed with boons and possessed of great bravery, and enjoying immortality, and all well of conduct and of excellent vows, wait upon and worship in that mansion the illustrious Varuna, the deity bearing the noose as his weapon. And, O king, there are also the four oceans, the river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati; the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the great Sone (Soane); the Charmanwati and the great river Parnasa; the Sarayu, the Varavatya, and that queen of rivers the Langali, the Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the Sandhya, and also the Trisrotasi--these and other rivers which are all sacred and are world-renowned places of pilgrimage, as also other rivers and sacred waters and lakes and wells and springs, and tanks, large or small, in their personified form, O Bharata, wait upon and worship the lord Varuna. The points of the heavens, the Earth, and all the Mountains, as also every species of aquatic animals, all worship Varuna there. And various tribes of Gandharvas and Apsaras, devoted to music, both vocal and instrumental, wait upon Varuna, singing eulogistic hymns unto him. And all those mountains that are noted for being both delightful and rich in jewels, wait (in their personified forms) in that Sabha, enjoying sweet converse with one another. And the chief minister of Varuna, Sunabha by name, surrounded by his sons and grandsons, also attend upon his master, along with (the personified form) of a sacred water called go. These all, in their personified forms, worship the deity. O bull of the Bharata race, such is the assembly room of Varuna seen by me before, in the course of my wanderings. Listen now to the account I give of the assembly room of Kuvera.'"
SECTION X
"Narada said,--'Possessed of great splendour, the assembly house of Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in breadth. It was built, O king, by Vaisravana himself using his ascetic power. Possessing the splendour of the peaks of Kailasa, that mansion eclipses by its own the brilliance of the Moon himself. Supported by Guhyakas, that mansion seems to be attached to the firmament. Of celestial make, it is rendered extremely handsome with high chambers of gold. Extremely delightful and rendered fragrant with celestial perfumes, it is variegated with numberless costly jewels. Resembling the peaks of a mass of white clouds, it seems to be floating in the air. Painted with colours of celestial gold, it seems to be decked with streaks of lightning. Within that mansion sitteth on an excellent seat bright as the sun and covered with celestial carpets and furnished with a handsome footstool, king Vaisravana of agreeable person, attired in excellent robes and adorned with costly ornaments and ear-rings of great brilliance, surrounded by his thousand wives. Delicious and cooling breezes murmuring through forests of tall Mandaras, and bearing fragrance of extensive plantations of jasmine, as also of the lotuses on the bosom of the river Alaka and of the Nandana-gardens, always minister to the pleasure of the King of the Yakshas. There the deities with the Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena, and Suchismita; and Charunetra, and Gritachi and Menaka, and Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira, and Varga and Sauraveyi, and Samichi, and Vududa, and Lata--these and a thousand other Apsaras and Gandharvas, all well-skilled in music and dance, attend upon Kuvera, the lord of treasures. And that mansion, always filled with the notes of instrumental and vocal music, as also with the sounds of dance of various tribes of Gandharvas, and Apsaras hath become extremely charming and delicious. The Gandharvas called Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota; Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica, Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and Chiravasas--these O Bharata, and many other Yakshas by hundred and thousands always wait upon Kuvera. The goddess Lakshmi always stayeth there, also Kuvera's son Nalakuvera. Myself and many others like myself often repair thither. Many Brahmana Rishis and celestial Rishis also repair there often. Many Rakshasas, and many Gandharvas, besides those that have been named, wait upon the worship, in that mansion, the illustrious lord of all treasures. And, O tiger among kings, the illustrious husband of Uma and lord of created things, the three-eyed Mahadeva, the wielder of the trident and the slayer of the Asura called Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes of spirits in their hundreds and thousands, some of dwarfish stature, some of fierce visage, some hunch-backed, some of blood-red eyes, some of frightful yells, some feeding upon fat and flesh, and some terrible to behold, but all armed with various weapons and endued with the speed of wind, with the goddess (Parvati) ever cheerful and knowing no fatigue, always waiteth here upon their friend Kuvera, the lord of treasures. And hundreds of Gandharva chiefs, with cheerful hearts and attired in their respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and Parvatta, and Sailusha; and Chitrasena skilled in music and also Chitraratha,--these and innumerable Gandharvas worship the lord of treasures. And Chakradhaman, the chief of the Vidyadharas, with his followers, waiteth in that mansion upon the lord of treasures. And Kinnaras by hundreds and innumerable kings with Bhagadatta as their chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief of the Rakshasas, and Gandhamadana accompanied by many Yakshas and Gandharvas and many Rakshasas wait upon the lord of treasures. The virtuous Vibhishana also worshippeth there his elder brother the lord Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa, Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and Eastern and the Western hills--these and many other mountains, in their personified forms, with Meru standing before all, wait upon and worship the illustrious lord of treasures. The illustrious Nandiswaras, and Mahakala, and many spirits with arrowy ears and sharp-pointed mouths, Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the mighty white bull of Siva roaring deep, all wait in that mansion. Besides these many other Rakshasas and Pisachas (devils) worship Kuvera in that assembly house. The son of Pulastya (Kuvera) formerly used always to worship in all the modes and sit, with permission obtained, beside the god of gods, Siva, the creator of the three worlds, that supreme Deity surrounded by his attendants. One day the exalted Bhava (Siva) made friendship with Kuvera. From that time, O king, Mahadeva always sitteth on the mansion of his friend, the lord of treasures. Those best of all jewels, those princes of all gems in the three worlds, viz., Sankha and Padma, in their personified forms, accompanied by all the jewels of the earth (also in their personified forms) worship Kuvera."
"This delightful assembly house of Kuvera that I have seen, attached to the firmament and capable of moving along it, is such, O king. Listen now to the Sabha I describe unto thee, belonging to Brahma the Grandsire."
SECTION XI
"Narada said,--Listen to me, O child, as I tell thee of the assembly house of the Grandsire, that house which none can describe, saying it is such. In the Krita (golden) age of old, O king, the exalted deity Aditya (once) came down from heaven into the world of men. Having seen before the assembly-house of Brahma the Self-created, Aditya was cheerfully wandering over the Earth in human form, desirous of beholding what could be seen here. It was on that occasion, O son of Pandu, that the god of day spoke unto me, O bull of the Bharata race, of that celestial Sabha (assembly) of the Grandsire, immeasurable and immaterial and indescribable, as regards form and shape, and capable of delighting the heart of every creature by its splendour. Hearing, O bull of the Bharata race, of the merits of that Sabha, I became, O king, desirous of beholding it. I then asked Aditya, saying,--O exalted one, I desire to behold the sacred Sabha of the Grandsire. O lord of light, tell me, O exalted one, by what ascetic penances, or by what acts, or by what charms or by what rites, I may be enabled to behold that excellent sin-cleaning Sabha."--Hearing these words of mine, Aditya the god of day, the deity of a thousand rays, answered me, O chief of the Bharata race, thus: Observe thou, with mind rapt in meditation, the Brahma vow extending for a thousand years. Repairing then to the breast of the Himavat, I commenced that great vow, and after I had completed it the exalted and sinless deity Surya endued with great energy, and knowing no fatigue, took me with him to the Sabha of the Grandsire. O king, it is impossible to describe that Sabha, saying--it is such, for within a moment it assumes a different form that language fails to paint. O Bharata, it is impossible to indicate its dimensions or shape. I never saw anything like it before. Ever contributing to the happiness of those within it, its atmosphere is neither cold nor warm. Hunger and thirst or any kind of uneasiness disappear as soon as one goeth thither. It seems to be made up of brilliant gems of many kinds. It doth not seem to be supported on columns, it knoweth no deterioration, being eternal. That self effulgent mansion, by its numerous blazing, celestial indications of unrivalled splendour, seems to surpass the moon, the sun and the fire in splendour. Stationed in heaven, it blazes forth, censuring as it were the maker of the day. In that mansion O king, the Supreme Deity, the Grand-sire of all created things, having himself created everything by virtue of his creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental and prime causes of the world,--all stay in that mansion beside the lord Brahma. And Agastya of great energy, and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous Rishyasringa, the illustrious Sanatkumara of great ascetic merit and the preceptor in all matters affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth; Rishava, Ajitasatru, and Mani of great energy; and the Science of healing with its eight branches--all in their personified forms, O Bharata; the moon with all the stars and the stellar conjunctions; Aditya with all his rays; the winds; the Sacrifices, the Declarations of purpose (in sacrifices), the Vital principles,--these illustrious and vow-observing beings in their personified forms, and many others too numerous to mention, attend all upon Brahma in that mansion. Wealth and Religion and Desire, and Joy, and Aversion, and Asceticism and Tranquillity--all wait together upon the Supreme Deity in that palace. The twenty tribes of the Gandharvas and Apsaras, as also their seven other tribes, and all the Lokapalas (chief protectors of several regions), and Sukra, and Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other planets; the Mantras (of the Sama Veda), the special Mantras (of the same Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas, Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and Atharva; all Sciences and branches of learning; Histories and all minor branches of learning; the several branches of the Vedas; the planets, the Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame, Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general, and various kinds of Verses and Songs; various Commentaries with arguments;--all in their personified forms, O king, and various Dramas and Poems and Stories and abridged Glosses--these also, and many others wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day, Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the four kinds of Days and Nights (viz., appearing to man, to the Pitris, to the gods, and to Brahma) and that eternal, indestructible, undeteriorating, excellent Wheel of Time and also the Wheel of Virtue,--these always wait there. O Yudhishthira; and Aditi, Diti, Danu, Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the goddesses Pradha, and Kadru;--these mothers of the celestials, and Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha, Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati, Srishti, Rati,--these and many other goddesses wait upon the Creator of all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas Sadhyas, and the Pitris gifted with the speed of the mind; these all wait there upon the Grandsire. And, O bull amongst men, know thou that there are seven classes of Pitris, of which four classes have embodied forms and the remaining three without embodied forms. It is well known that the illustrious Vairajas and Agniswattas and Garhapattyas (three classes of Pitris) range in heaven. And those amongst the Pitris that are called the Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever worshipped amongst the four orders of men. Gratified with the Soma (juice), first, these gratify Soma afterwards. All these tribes of Pitris wait upon the Lord of the creation and cheerfully worship the Supreme Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile great beings;--all worship the Grandsire. And Purandara the chief of the celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya) also adoreth there the Grandsire. Narayana himself, and the celestial Rishis, and those Rishis called Valakhillyas, and all beings born of females and all those not born of females, and whatever else is seen in the three worlds--both mobile and immobile, were all seen by me there, know O king. And eighty thousand Rishis with vital seed drawn up, and O Pandu, fifty thousand Rishis having sons, were all seen by me there. And all the dwellers in heaven repairing thither behold the Supreme Deity when they please, and worshipping him with a bow of their head return whence they came. And, O king of men, the Grandsire of all created beings, the Soul of the universe, the Self create Brahma of immeasurable intelligence and glory, equally kind unto all creatures, honoureth as they deserve, and gratifieth with sweet speech and gift of wealth and other enjoyable articles, the gods, the Daityas, the Nagas, the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the Apsaras, and all other exalted beings that came to him as his guests. And that delicious Sabha, O child, is always crowded with persons coming and going. Filled with every kind of energy, and worshipped by Brahmarshis, that celestial Sabha blazes forth with the graceful possessions of Brahma and looks extremely handsome, O tiger among kings as this Sabha of yours is unrivalled in the world of men, so is that Sabha of Brahma, seen by me unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in regions of the celestials. This thy Sabha is unquestionably the foremost in the world of men!"
SECTION XII
"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast described the different Sabhas unto me, it appeareth that almost all the monarchs of the earth are to be found in the Sabha of Yama. And, O master, almost all the Nagas, and principal Daityas, and rivers, and oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama) having the bull for his vehicle, are to be found in the Sabha of the lord of treasures. Thou hast said that in the Sabha of the Grandsire are to be seen all the great Rishis, all the gods, all the branches of learning. As regards the Sabha of Sakra, however, thou hast named, O Muni, all the gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast mentioned one and only one king, viz., the royal Rishi Harishchandra as living in the Sabha of the illustrious chief of the gods. What act was performed by that celebrated king, or what ascetic penances with steady vows, in consequence of which he hath been equal to Indra himself? O Brahmana, how didst thou also meet with my father, the exalted Pandu, now a guest in the region of the Pitris? O exalted one of excellent vows hath he told thee anything? O tell me all as I am exceedingly curious to hear all this from thee."
"Narada said,--'O king of kings, I shall tell thee all that thou askest me about Harischandra, I shall presently tell thee of his high excellence. He was a powerful king, in fact, an emperor over all the kings of the earth. Indeed, all the kings of the earth obeyed his sway. O monarch, mounted alone upon a victorious car adorned with gold, that king by the prowess of his weapons brought the whole earth with her seven islands under his sway. And, O monarch, having subjugated the whole earth with her mountains, forests, and woods, he made preparations for the great sacrifice called the Rajasuya. And all the kings of the earth brought at his command wealth unto that sacrifice. All of them consented to become distributors of food and gifts unto the Brahmanas that were fed on the occasion. At that sacrifice king Harishchandra gave away unto all who asked, wealth that was five times what each had solicited. At the conclusion of the sacrifice, the king gratified the Brahmanas that came from various countries with large presents of various kinds of wealth. The Brahmanas gratified with various kinds of food and enjoyable articles, given away unto them to the extent of their desires, and with the heaps of jewels distributed amongst them, began to say,--King Harischandra is superior to all kings in energy and renown.--And know, O monarch, O bull of the Bharata race, it was for this reason that Harischandra shone more brightly than thousands of other kings. The powerful Harischandra having concluded his great sacrifice, became installed, O king, in the sovereignty of the earth and looked resplendent on his throne. O bull of the Bharata race, all those monarchs that perform the sacrifice of Rajasuya, (attaining to the region of Indra) pass their time in felicity in Indra's company. And, O bull of the Bharata race, those kings also that yield up their lives without turning their backs on the field of battle attain to the mansion of Indra and live in joy with him. Those again that yield up their bodies after severe ascetic penances also attain to the same region and shine brightly there for ages. O king of the Kuru race, O son of Kunti, thy father Pandu, beholding the good fortune of Harischandra and wondering much thereat, hath told thee something. Knowing that I was coming to the world of men, he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi, that he can subjugate the whole Earth inasmuch as his brothers are all obedient to him. And having done this let him commence the grand sacrifice called Rajasuya. He is my son; if he performeth that sacrifice, I may, like Harischandra, soon attain to the region of Indra, and there in his Sabha pass countless years in continuous joy. I told him in reply,--O King, I shall tell thy son all this, if I go to the world of man. I have now told thee what he said, O tiger among men. Accomplish then, O son of Pandu, the desires of thy father. If thou performest that sacrifice, thou shall then be able to go, along with thy deceased ancestors, into the same region that is inhabited by the chief of the immortals. It hath been said,--O king, that the performance of this great sacrifice is attended with many obstacles. A class of Rakshasas called Brahma Rakshasas, employed in obstructing all sacrifices, always search for loop-holes when this great sacrifice is commenced. On the commencement of such a sacrifice a war may take place destroying the Kshatriyas and even furnishing occasion for the destruction of the whole Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting upon all this, O king of kings do what is for thy good. Be thou watchful and ready in protecting the four orders of thy subjects. Grow, thou in prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with gifts of wealth. I have now answered in detail all that thou hast asked me. With thy leave I will now go to the city (Dwaravati) of that Dasarhas."
Vaisampayana said,--'O Janamejaya, having said this unto the son of Pritha, Narada went away, accompanied by those Rishis with whom he had come. And after Narada had gone away, king Yudhishthira, O thou of the Kuru race, began to think, along with his brothers, of that foremost of sacrifices called Rajasuya.'
SECTION XIII
Vaisampayana said,--"Yudhishthira, having heard these words of Narada, began to sigh heavily. And, O Bharata, engaged in his thoughts about the Rajasuya, the king had no peace of mind. Having heard of this glory of the illustrious monarchs (of old) and being certain about the acquisition of regions of felicity by performers of sacrifices in consequence of their sacred deeds, and thinking especially of that royal sage Harischandra who had performed the great sacrifice king Yudhishthira desired to make preparations for the Rajasuya sacrifice. Then worshipping his counsellors and others present at his Sabha, and worshipped by them in return, he began to discuss with them about that sacrifice. Having reflected much, that king of kings, that bull amongst the Kurus, inclined his mind towards making preparations for the Rajasuya. That prince of wonderful energy and prowess, however, reflecting upon virtue and righteousness, again set his heart to find out what would be for the good of all his people. For Yudhishthira, that foremost of all virtuous men, always kind unto his subjects, worked for the good of all without making any distinctions. Indeed, shaking off both anger and arrogance, Yudhishthira always said,--Give unto each what is due to each,--and the only sounds that he could hear were,--Blessed be Dharma! Blessed be Dharma! Yudhishthira! conducting himself thus and giving paternal assurance to everybody, there was none in the kingdom who entertained any hostile feelings towards him. He therefore came to be called Ajatasatru (one with no enemy at all). The king cherished every one as belonging to his family, and Bhima ruled over all justly. Arjuna, used to employing both his hands with equal skill, protected the people from (external) enemies. And the wise Sahadeva administered justice impartially. And Nakula behaved towards all with humility that was natural to him. Owing to all this, the kingdom became free from disputes and fear of every kind. And all the people became attentive to their respective occupations. The rain became so abundant as to leave no room for desiring more; and the kingdom grew in prosperity. And in consequence of the virtues of the king, money-lenders, the articles required for sacrifices, cattle-rearing, tillage, and traders, all and everything grew in prosperity. Indeed, during the reign of Yudhishthira who was ever devoted to truth, there was no extortion, no stringent realisation of arrears of rent, no fear of disease, of fire, or of death by poisoning and incantations, in the kingdom. It was never heard at that time that thieves or cheats or royal favourites ever behaved wrongfully towards the king or towards one another amongst themselves. Kings conquered on the six occasions (of war, treaty, &c.) were wont to wait upon him in order to do good unto the monarch and worship him ever, while the traders of different classes came to pay him the taxes leviable on their respective occupations. And accordingly during the reign of Yudhishthira who was ever devoted to virtue, his dominion grew in prosperity. Indeed, the prosperity of the kingdom was increased not by these alone but even by persons wedded to voluptuousness and indulging in all luxuries to their fill. And the king of kings, Yudhishthira, whose sway extended over all, was possessed of every accomplishment and bore everything with patience. And, O king, whatever countries the celebrated and illustrious monarch conquered, the people everywhere, from Brahmanas to swains, were all more attached to him than to their own fathers and mothers.'
Vaisampayana said,--"King Yudhishthira, then, that foremost of speakers, summoning together his counsellors and brothers, asked them repeatedly about the Rajasuya sacrifice. Those ministers in a body, thus asked by the wise Yudhishthira desirous of performing the sacrifice, then told him these words of grave import,--'One already in possession of a kingdom desireth all the attributes of an emperor by means of that sacrifice which aideth a king in acquiring the attributes of Varuna. O prince of Kuru race, thy friends think that as thou art worthy of the attributes of an emperor, the time is even come for thee for the performance of the Rajasuya sacrifice. The time for the performance of that sacrifice in which Rishis of austere vows kindle six fires with mantras of the Sama Veda, is come for thee in consequence of thy Kshatriya possessions. At the conclusion of the Rajasuya sacrifice when the performer is installed in the sovereignty of the empire, he is rewarded with the fruits of all sacrifices including the Agnihotra. It is for this that he is called the conqueror of all. Thou art quite able, O strong-armed one, to perform this sacrifice. All of us are obedient to thee. Soon will you be able, O great king, to perform the Rajasuya sacrifice. Therefore, O great king, let thy resolution be taken to perform this sacrifice without further discussion. Thus, spoke unto the king all his friends and counsellors separately and jointly. And, O king, Yudhishthira that slayer of all enemies, having heard these virtuous, bold, agreeable and weighty words of theirs, accepted them mentally. And having heard those words of his friends and counsellors, and knowing his own strength also, the king, O Bharata, repeatedly thought over the matter. After this the intelligent and virtuous Yudhishthira, wise in counsel, again consulted with his brothers, with the illustrious Ritwijas about him, with his ministers and with Dhaumya and Dwaipayana and others.
'Yudhishthira said,--"How may this wish that I entertain of performing the excellent sacrifice of Rajasuya that is worthy of an emperor, bear fruit, in consequence of my faith and speech alone.'"
Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by the king, they replied at that time unto Yudhishthira the just in these words,--Being conversant with the dictates of morality, thou art, O king, worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and the Rishis had told these words unto the king, his ministers and brothers highly approved of the speech. The king, however, possessed of great wisdom, and with mind under complete control, actuated by the desire of doing good unto the world, again resolved the matter in his mind, thinking of his own strength and means, the circumstances of time and place and his income and expenditure. For he knew that the wise never come to grief owing to their always acting after full deliberation. Thinking that the sacrifice should not be commenced, pursuant to his own resolution only, Yudhishthira, carefully bearing upon his shoulder the weight of affairs thought of Krishna that persecutor of all sinners as the fittest person to decide the matter, in as much as he knew him to be the foremost of all persons, possessed of immeasurable energy, strong-armed, without birth but born amongst men from Will alone. Reflecting upon his god-like feats the son of Pandu concluded that there was nothing that was unknown to him, nothing that he could not achieve, and nothing that he could not bear, and Yudhishthira, the son of Pritha, having come to this settled resolution soon sent a messenger unto that master of all beings, conveying through him blessings and speeches such as one senior in age might send to one that is younger. And that messenger riding in a swift car arrived amongst the Yadavas and approached Krishna who was then residing in Dwaravati. And Achyuta (Krishna) hearing that the son of Pritha had become desirous of seeing him, desired to see his cousin. And quickly passing over many regions, being drawn by his own swift horses, Krishna arrived at Indraprastha, accompanied by Indrasena. And having arrived at Indraprastha, Janardana approached Yudhisthira without loss of time. And Yudhisthira received Krishna with paternal-affection, and Bhima also received him likewise. And Janardana then went with a cheerful heart to his father's sister (Kunti). And worshipped then with reverence by the twins, he began to converse cheerfully with his friend Arjuna who was overjoyed at seeing him. And after he had rested awhile in a pleasant apartment and had been fully refreshed, Yudhishthira approached him at his leisure and informed him all about the Rajasuya sacrifice.
"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice. That sacrifice, however, cannot be performed by one's wishing alone to perform it. Thou knowest, O Krishna, even thing about the means by which it may be accomplished. He alone can achieve this sacrifice in whom everything is possible, who is worshipped everywhere and who is the king of kings. My friends and counsellors approaching me have said that I should perform that sacrifice. But, O Krishna, in respect of that matter, thy words shall be my guide. Of counsellers some from friendship do not notice the difficulties; others from motives of self-interest say only what is agreeable. Some again regard that which is beneficial to themselves as worthy of adoption. Men are seen to counsel thus on matters awaiting decision. But thou, O Krishna, art above such motives. Thou hast conquered both desire and anger. It behoveth thee to tell me what is most beneficial to the world."
SECTION XIV
(Rajasuyarambha Parva)
"Krishna said,--'O great king, thou art a worthy possessor of all the qualities essential for the performance of the Rajasuya sacrifice. Thou knowest everything, O Bharata. I shall, however, still tell thee something. Those persons in the world that now go by the name of Kshatriyas are inferior (in everything) to those Kshatriyas that Rama, the son of Jamadagnya, exterminated.' O lord of the earth, O bull of the Bharata race, thou knowest what form of rule these Kshatriyas, guided by the instructions traditionally handed down from generation to generation, have established amongst their own order, and how far they are competent to perform the Rajasuya sacrifice. The numerous royal lines and other ordinary Kshatriyas all represent themselves to be the descendants of Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings of Ikshwaku's race, are, know O bull of the Bharata race, each divided into a hundred separate dynasties. The descendants of Yayati and the Bhojas are great, both in extent (number) and accomplishments. O king, these last are to-day scattered all over the earth. And all the Kshatriyas worship the prosperity of those monarchs. At present, however, O monarch, king Jarasandha, overcoming that prosperity enjoyed by their whole order, and overpowering them by his energy hath set himself over the heads of all these kings. And Jarasandha, enjoying the sovereignty over the middle portion of the earth (Mathura), resolved to create a disunion amongst ourselves. O monarch, the king who is the lord paramount of all kings, and in whom alone the dominion of the universe is centered, properly deserves to be called an emperor. And, O monarch, king Sisupala endued with great energy, hath placed himself under his protection and hath become the generalissimo of his forces. And, O great king, the mighty Vaka, the king of the Karushas, capable of fighting by putting forth his powers of illusion, waiteth, upon Jarasandha, as his disciple. There are two others, Hansa and Dimvaka, of great energy and great soul, who have sought the shelter of the mighty Jarasandha. There are others also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon Jarasandha. He also that beareth on his head that gem which is known as the most wonderful on earth, that king of the Yavanas, who hath chastised Muru and Naraka, whose power is unlimited, and who ruleth the west like another Varuna, who is called Bhagadatta, and who is the old friend of thy father, hath bowed his head before Jarasandha, by speech and specially by act. In his heart, however, tied as he is by affection to thee, he regardeth thee as a father regardeth his child. O king, that lord of the earth who hath his dominions on the west and the south, who is thy maternal uncle and who is called Purujit, that brave perpetuator of the Kunti race, that slayer of all foes, is the single king that regardeth thee from affection. He whom I did not formerly slay, that wicked wretch amongst the Chedis, who represented himself in this world as a divine personage and who hath become known also as such, and who always beareth, from foolishness, the signs that distinguish me that king of Vanga Pundra and the Kiratas, endowed with great strength, and who is known on earth by the names of Paundraka and Vasudeva hath also espoused the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king of the Bhojas--the friend of Indra--the slayer of hostile heroes--who governs a fourth part of the world, who by his learning conquered the Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like Rama, the son of Jamdagni, hath become a servitor to the king of Magadha. We are his relatives and are, therefore, engaged everyday in doing what is agreeable unto him. But although we regard him much, still he regardeth us not and is engaged in doing us ill. And, O king, without knowing his own strength and the dignity of the race to which he belongeth, he hath placed himself under Jarasandha's shelter at sight of the latter's blazing fame alone. And, O exalted one, the eighteen tribes of the Bhojas, from fear of Jarasandha, have all fled towards the west; so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with the Kuntis. And the king of the Salwayana tribe with their brethren and followers; and the southern Panchalas and the eastern Kosalas have all fled to the country of the Kuntis. So also the Matsyas and the Sannyastapadas, overcome with fear, leaving their dominions in the north, have fled into the southern country. And so all the Panchalas, alarmed at the power of Jarasandha, have left their own kingdom and fled in all directions. Some time before, the foolish Kansa, having persecuted the Yadavas, married two of the daughters of Jarasandha. They are called Asti and Prapti and are the sister of Sahadeva. Strengthened by such an alliance, the fool persecuting his relatives gained an ascendency over them all. But by this conduct he earned great obloquy. The wretch also began to oppress the old kings of the Bhoja tribe, but they, to protect themselves from the persecution of their relative, sought our help. Having bestowed upon Akrura the handsome daughter of Ahuka, with Sankarshana as my second I did a service to my relatives, for both Kansa and Sunaman were slain by me assisted by Rama. But after the immediate cause of fear was removed (by the death of Kansa), Jarasandha, his father-in-law, took up arms. Ourselves consisting of the eighteen younger branches of the Yadavas arrived at the conclusion that even if we struck our enemies continually with excellent weapons capable of taking the lives of the foes, we should still be unable to do anything unto him even in three hundred years. He hath two friends that are like unto the immortals, and in point of strength the foremost of all men endued with might. They are called Hansa and Dimvaka who are both incapable of being slain by weapons. The mighty Jarasandha, being united with them, becomes incapable, I think, of being vanquished by even the three worlds. O thou foremost of all intelligent men, this is not our opinion alone but all other kings also are of the same mind. There lived, O monarch, a king of the name of Hansa, who was slain by Rama (Valadeva) after a battle of eighteen days. But, O Bharata, hearing people say that Hansa had been killed, Dimvaka, O king, thought that he could not live without Hansa. He accordingly jumped into the waters of the Yamuna and killed himself. Afterwards when Hansa, the subjugator of hostile heroes, heard that Dimvaka, had killed himself, he went to the Yamuna and jumped into its waters. Then, O bull of the Bharata race, king Jarasandha, hearing that both Hansa and Dimvaka had been killed, returned to his kingdom with an empty heart. After Jarasandha had returned, O slayer of all foes, we were filled with pleasure and continued to live at Mathura. Then the widow of Hansa and the daughter of Jarasandha, that handsome woman with eyes like lotus-petals, grieved at the death of her lord, went unto her father, and repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of all foes, kill thou the slayer of my husband.--Then, O great king, remembering the conclusion to which we had come of old we became exceedingly cheerless and fled from Mathura. Dividing our large wealth into small portions so as to make each portion easily portable, we fled from fear of Jarasandha, with our cousins and relatives. Reflecting upon everything, we fled towards the west. There is a delightful town towards the west called Kusasthali, adorned by the mountains of Raivata. In that city, O monarch, we took up our abode. We rebuilt its fort and made it so strong that it has become impregnable even to the Gods. And from within it even the women might fight the foe, what to speak of the Yadava heroes without fear of any kind? O slayer of all foes, we are now living in that city. And, O tiger of the Kuru race, considering the inaccessibility of that first of mountains and regarding themselves as having already crossed the fear of Jarasandha, the descendants of Madhu have become exceedingly glad. Thus, O king, though possessed of strength and energy, yet from the oppressions of Jarasandha we have been obliged to repair to the mountains of Gomanta, measuring three Yojanas in length. Within each yojana have been established one and twenty posts of armed men. And at intervals of each yojana are hundred gates with arches which are defended by valourous heroes engaged in guarding them. And innumerable Kshatriyas invincible in war, belonging to the eighteen younger branches of the Yadavas, are employed in defending these works. In our race, O king, there are full eighteen thousand brothers and cousins. Ahuka hath had a hundred sons, each of whom is almost like a god (in prowess), Charudeshna with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini, and my son Samva who is equal unto me in battle--these seven, O king are Atirathas. Besides these, there are others, O king, whom I shall presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven are Maharathas. There are also two sons of Andhakabhoja, and the old king himself. Endued with great energy these are all heroes, each mighty as the thunderbolt. These Maharathas, choosing the middle country, are now living amongst the Vrishnis. O thou best of the Bharata line, thou alone art worthy of being an emperor. It behoveth thee, O Bharata, to establish thy empire over all the Kshatriyas. But this is my judgment, O king, that thou wilt not be able to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha liveth. By him have been immured in his hillfort numerous monarchs, like a lion that hath deposited the slain bodies of mighty elephants within a cave of the king of mountains. O slayer of all enemies, king Jarasandha, desirous of offering in sacrifice hundred monarchs, adored for his fierce ascetic penances the illustrious god of gods, the lord of Uma. It is by this means that the kings of the earth have been vanquished by Jarasandha. And, O best of monarchs, he hath by that means been able to fulfil the vow he had made relative to his sacrifice. By defeating the kings with their troops and bringing all of them as captives into this city, he had swelled its crowds enormously. We also, O king, from fear of Jarasandha, at one time had to leave Mathura and fly to the city of Dwaravati. If, O great king, thou desirest to perform this sacrifice, strive to release the kings confined by Jarasandha, as also to compass his death. O son of the Kuru race, otherwise this undertaking of thine can never be completed. O thou foremost of intelligent men if the Rajasuya is to be performed by thee, you must do this in this way and not otherwise. This, O king, is my view (on the matter). Do, O sinless one, as thou thinkest. Under these circumstances, O king, having reflected upon everything, taking note of causes, tell us what thou thyself thinkest proper."
SECTION XV
"Yudhishthira said,--"Intelligent as thou art, thou hast said what none else is capable of saying. There is none else on earth who is settler of all doubts. Behold, there are kings in every province employed in benefiting their respective selves. But no one amongst them hath been able to achieve the imperial dignity. Indeed, the title emperor is difficult of acquisition. He that knoweth the valour and strength of others never applaudeth himself. He, indeed, is really worthy of applause (worship) who, engaged in encounters with his enemies, beareth himself commendably. O thou supporter of the dignity of the Vrishni race, man's desires and propensities, like the wide earth itself adorned with many jewels, are varied and extensive. As experience can seldom be gained but by travelling in regions remote from one's home, so salvation can never be attained except by acting according to principles that are very high, compared with the ordinary level of our desire and propensities. I regard peace of mind as the highest object here, for from that quality may proceed my prosperity. In my judgment, if I undertake to celebrate this sacrifice, I shall never win the highest reward. O Janardana, endued with energy and intelligence, these that have been born in our race think that some one amongst them will at one time become the foremost amongst all Kshatriyas. But, O exalted one, we also were all frightened by the fear of Jarasandha and, O sinless one, by the wickedness of that monarch. O thou invincible in battle, the might of thy arm is my refuge. When, therefore, thou taken fright at Jarasandha's might, how should I regard myself strong in comparison with him? Madhava, O thou of the Vrishni race, I am repeatedly depressed by the thought whether Jarasandha is capable or not of being slain by thee, by Rama, by Bhimasena, or by Arjuna. But what shall I say, O Keshava? Thou art my highest authority on everything.'
"On hearing these words, Bhima well-skilled in speech said,--'That king who is without exertion, or who being weak and without resources entereth into hostility with one that is strong, perisheth like an ant-hill. It may be generally seen, however, that even a king that is weak may vanquish an enemy that is strong and obtain the fruition of all his wishes, by wakefulness and by the application of policy. In Krishna is policy, in myself strength, in Arjuna triumphs. So like the three (sacrificial) fires that accomplish a sacrifice, we shall accomplish the death of the king of Magadha."
"Krishna then said,--'One that is immature in understanding seeketh the fruition of his desire without an eye to what may happen to him in future. It is seen that no one forgiveth for that reason a foe that is of immature understanding and inclined to serve his own interests. It hath been heard by us that in the krita age, having brought every one under their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha by his kind treatment to his subjects, Kartavirya by the energy of his asceticism, the lord Bharata by his strength and valour, and Maruta by his prosperity, all these five became emperors. But, O Yudhishthira, thou who covetest the imperial dignity deserves it, not by one but by all these qualities, viz., victory, protection afforded to thy people, virtue, prosperity, and policy. Know, O bull of the Kuru race, that Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for the imperial dignity). A hundred dynasties of kings have become unable to oppose Jarasandha. He, therefore, may be regarded to be an emperor for his strength. Kings that are wearers of jewels worship Jarasandha (with presents of jewels). But, wicked from his childhood, he is scarcely satisfied with such worship. Having become the foremost among all, he attacketh yet with violence kings with crowns on their heads. Nor is there seen any king from whom he taketh not tribute. Thus hath he brought under his sway nearly a hundred kings. How can, O son of Pritha, any weak monarch approach him with hostile intentions? Confined in the temple of Shiva and offered as sacrifice unto him like so many animals, do not these monarchs dedicated unto that god feel the most poignant misery, O bull of the Bharata race? A Kshatriya that dieth in battle is ever regarded with respect. Why shall we not, therefore, meet together and oppose Jarsandha in battle? He hath already brought eighty-six kings; fourteen only are wanting to complete one hundred. As soon as he obtaineth those fourteen, he will begin his cruel act. He that shall be to obstruct that act will surely win blazing renown. And he that will vanquish Jarasandha will surely become the emperor of all the Kshatriyas.'"
SECTION XVI
"Yudhishthira said,--'Desirous of the imperial dignity but acting from selfish motives and relying upon courage alone, how, O Krishna, can I despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my eyes, and thee, O Janardana as my mind. How shall I live, deprived of my eyes and mind. Yama himself cannot vanquish in battle the mighty host of Jarasandha that is endued, besides, with terrible valour. What valour can ye exhibit against it. This affair that promises to terminate otherwise may lead to great mischief. It is my opinion, therefore, that the proposed task should not be undertaken. Listen, O Krishna, to what I for one think. O Janardana, desisting from this act seemeth to me to be beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me difficult of accomplishment.'"
"Vaisampayana said,--"Arjuna who had obtained that excellent of bows and that couple of inexhaustible quivers, and that car with that banner, as also that assembly room, now addressed Yudhishthira and said,--'I have obtained, O king, a bow and weapons and arrows and energy and allies and dominions and fame and strength. Those are always difficult of acquisition, however much they may be desired. Learned men of repute always praise in good society nobleness of descent. But nothing is equal to might. Indeed, O monarch, there is nothing I like more than prowess. Born in a race noted for its valour, one that is without valour is scarcely worthy of regard. One, however, possessed of valour, that is born in a race not noted for it, is much superior to the former. He, O king, is a Kshatriya in every thing who increaseth his fame and possessions by the subjugation of his enemies. And he that is possessed of valour, though destitute of all (other) merits, will vanquish his foes. One, however, that is destitute of valour, though possessed of every (other) merit, can scarcely accomplish anything. Every merit exists by the side of valour in an incipient state. Concentration of attention, exertion and destiny exist as the three causes of victory. One, however, that is possessed of valour doth not yet deserve success if he acts carelessly. It is for this that an enemy endued with strength sometimes suffers death at the hands of his foes. As meanness overtakes the weak, so folly sometimes overtakes the strong. A king, therefore, that is desirous of victory, should avoid both these causes of destruction. If, for the purpose of our sacrifice, we endeavour to slay Jarasandha and rescue the kings kept by him for a cruel purpose, there is no higher act which we could employ ourselves in. If, however, we do not undertake the task, the world will always think us incompetent. We have certainly the competence, O king! Why should you, therefore, regard us as incompetent? Those that have become Munis desirous of achieving tranquillity of souls, obtain yellow robes with ease. So if we vanquish the foe, the imperial dignity will easily be ours. We shall, therefore fight the foe."
SECTION XVII
"Vasudeva said,--'Arjuna hath indicated what the inclination should be of one that is born in the Bharata race, especially of one who is the son of Kunti. We know not when death will overtake us, in the night or in the day. Nor have we ever heard that immortality hath been achieved by desisting from fight. This, therefore, is the duty of men, viz., to attack all enemies in accordance with the principles laid down in the ordinance. This always gives satisfaction to the heart. Aided by good policy, if not frustrated by Destiny, an undertaking becomes crowned with success. If both parties aided by such means encounter each other, one must obtain ascendency over the other, for both cannot win or lose. A battle however, if directed by bad policy which again is destitute of the well-known arts, ends in defeat or destruction. If, again, both parties are equally circumstanced, the result becomes doubtful. Both, however, cannot win. When such is the case, why should we not, aided by good policy, directly approach the foe; and destroy him, like the current of the river uprooting a tree? If, disguising our own faults, we attack the enemy taking advantage of his loopholes, why should we not succeed? Indeed, the policy of intelligent men, is that one should not fight openly with foes that are exceedingly powerful and are at the head of their well-arrayed forces. This too is my opinion. If, however, we accomplish our purpose secretly entering the abode of our foe and attacking his person, we shall never earn obloquy. That bull among men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the self in the heart of every created being. But I see his destruction before me. Desirous of protecting our relatives we will either slay him in battle or shall ascend to heaven being ourselves slain in the end by him.'
Yudhishthira said--"O Krishna, who is this Jarasandha? What is his energy and what is his prowess, that having touched thee he hath not been burnt like an insect at the touch of fire?"
Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and what is his prowess; and why also he hath been spared by us, Even though he hath repeatedly offended us. There was a mighty king of the name of Vrihadratha, the lord of the Magadhas. Proud in battle, he had three Akshauhinis of troops. Handsome and endued with energy, possessed of affluence and prowess beyond measure, and always bearing on his person marks indicating installation at sacrifices. He was like a second Indra. In glory he was like unto Suryya, in forgiveness like unto the Earth, in wrath like unto the destroyer Yama and in wealth like unto Vaisravana. And O thou foremost of the Bharata race, the whole earth was covered by his qualities that descended upon him from a long line of ancestors, like the rays emerging from the sun. And, O bull of the Bharata race, endued with great energy that monarch married two twin daughters of the king of Kasi, both endued with the wealth of beauty. And that bull among men made an engagement in secret with his wives that he would love them equally and would never show a preference for either. And the lord of the earth in the company of his two dearly loved wives, both of whom suited him well, passed his days in joy like a mighty elephant in the company of two cow-elephants, or like the ocean in his personified form between Ganga and Yamuna (also in their personified forms). The monarch's youth however, passed away in the enjoyment of his possessions, without any son being born unto him to perpetuate his line. The best of monarch failed to obtain a son to perpetuate his race, even by means of various auspicious rites, and homas, and sacrifices performed with the desire for having an offspring. One day the king heard that the high-souled Chanda-kausika, the son of Kakshivat of the illustrious Gautama race, having desisted from ascetic penances had come in course of his wanderings to his capital and had taken his seat under the shade of a mango tree. The king went unto that Muni accompanied by his two wives, and worshipping him with jewels and valuable presents gratified him highly. That best of Rishis truthful in speech and firmly attached to truth, then told the king,--O king of kings, I have been pleased with thee. O thou of excellent vows, solicit thou a boon. King Vrihadratha then, with his wives, bending low unto that Rishi, spoke these words choked with tears in consequence of his despair of obtaining a child.--'O holy one forsaking my kingdom I am about to go into the woods to practise ascetic penances. I am very unfortunate for I have no son. What shall I do, therefore, with my kingdom or with a boon?'
Krishna continued,--"Hearing these words (of the king), the Muni controlling his outer senses entered into meditation, sitting in the shade of that very mango tree where he was. And there fell upon the lap of the seated Muni a mango that was juicy and untouched by the beak of a parrot or any other bird. That best of Munis, taking up the fruit and mentally pronouncing certain mantras over it, gave it unto the king as the means of his obtaining an incomparable offspring. And the great Muni, possessed also of extraordinary wisdom, addressing the monarch, said,--"Return, O king, thy wish is fulfilled. Desist, O king, from going (into the woods)".--Hearing these words of the Muni and worshipping his feet, the monarch possessed of great wisdom, returned to his own abode. And recollecting his former promise (unto them) the king gave, O bull of the Bharata race, unto his two wives that one fruit. His beautiful queens, dividing that single fruit into two parts, ate it up. In consequence of the certainty of the realisation of the Muni's words and his truthfulness, both of them conceived, as an effect of their having eaten that fruit. And the king beholding them in that state became filled with great joy. Then, O wise monarch, some time after, when the time came, each of the queens brought forth a fragmentary body. And each fragment had one eye, one arm, one leg, half a stomach, half a face, and half an anus. Beholding the fragmentary bodies, both the mothers trembled much. The helpless sisters then anxiously consulted each other, and sorrowfully abandoned those fragments endued with life. The two midwives (that waited upon the queens) then carefully wrapping up the still-born (?) fragments went out of the inner apartments (of the palace) by the back door and throwing away the bodies, returned in haste. A little while after, O tiger among men, a Rakshasa woman of the name of Jara living upon flesh and blood, took up the fragments that lay on a crossing. And impelled by force of fate, the female cannibal united the fragments for facility of carrying them away. And, O bull among men, as soon as the fragments were united they formed a sturdy child of one body (endued with life). Then, O king, the female cannibal, with eyes expanded in wonder, found herself unable to carry away that child having a body as hard and strong as the thunder-bolt. That infant then closing his fists red as copper and inserting them into its mouth, began to roar terribly as rain-charged clouds. Alarmed at the sound, the inmates of the palace, O tiger among men, suddenly came out with the king, O slayer of all foes. The helpless and disappointed and sad queens also, with breasts full of milk, also came out suddenly to recover their child. The female cannibal beholding the queens in that condition and the king too so desirous of an offspring, and the child was possessed of such strength thought within herself--I live within dominions of the king who is so desirous of an offspring. It behoveth not me, therefore, to kill the infant child of such an illustrious and virtuous monarch. The Rakshasa woman then, holding the child in her arms like the clouds enveloping the sun, and assuming a human form, told the king these words,--O Vrihadratha, this is thy child. Given to thee by me, O, take it. It hath been born of both thy wives by virtue of the command of the great Brahmana. Cast away by the midwives, it hath been protected by me!
"Krishna continued,--O thou foremost of the Bharata race, the handsome daughters of the king of Kasi, having obtained the child, soon drenched it with their lacteal streams. The king ascertaining everything, was filled with joy, and addressing that female cannibal disguised as a human being possessing the complexion of gold, asked,--O thou of the complexion of the filament of the lotus, who art thou that givest me this child? O auspicious one, thou seemest to me as a goddess roaming at thy pleasure!"
SECTION XVIII
"Krishna continued,--'hearing these words of the king, the Rakshasa woman answered--Blessed be thou, O king of kings. Capable of assuming any form at will. I am a Rakshasa woman called Jara. I am living, O king, happily in thy house, worshipped by all. Every day I wander from house to house of men. Indeed, I was created of old by the Self-create and was named Grihadevi (the household goddess)'. Of celestial beauty I was placed (in the world) for the destruction of the Danavas. He that with devotion painteth on the walls (of his house) a likeness of myself endued with youth and in the midst of children, must have prosperity in his abode; otherwise a household must sustain decay and destruction. O lord, painted on the walls of thy house is a likeness of myself surrounded by numerous children. Stationed there I am daily worshipped with scents and flowers, with incense and edibles and various objects of enjoyment. Thus worshipped in thy house, I daily think of doing thee some good in return. It chanced, O virtuous king, that I beheld the fragmentary bodies of thy son. When these happened to be united by me, a living child was formed of them. O great king, it hath been so owing to thy good fortune alone. I have been only the instrument, I am capable of swallowing the mountain of Meru itself, what shall I say of the child? I have, however, been gratified with thee in consequence of the worship I receive in thy house. It is, therefore, O king, that I have bestowed this child on thee.
"Krishna continued,--Having spoken these words, O king, Jara disappeared there and then. The king having obtained the child then entered the palace. And the king then caused all the rites of infancy to be performed on that child, and ordered a festival to be observed by his people in Honour of that Rakshasa woman. And the monarch equal unto Brahma himself then bestowed a name on his child. And he said that because the child had been united by Jara, he should be called (Jarasandha i.e., united by Jara). And the son of the king of Magadha endued with great energy, began to grow up in bulk and strength like a fire into which hath been poured libation of clarified butter. And increasing day by day like the moon in the bright fortnight, the child began to enhance the joy of his parents.'"
SECTION XIX
"Krishna said,--some time after this, the great ascetic, the exalted Chandakausika, again came into the country of the Magadhas. Filled with joy at the advent of the Rishi, king Vrihadratha, accompanied by his ministers and priest and wives and son, went out to receive him. And, O Bharata, worshipping the Rishi with water to wash his feet and face, and with the offerings of Arghya the king then offered his whole kingdom along with his son for the acceptance of the Rishi. The adorable Rishi accepting that worship offered by the king, addressing the ruler of Magadha, O monarch, said with well-pleased heart,--O king, I knew all this by spiritual insight. But hear, O king of kings, what this son of thine will be in future, as also what his beauty, excellence, strength, and valour will be. Without doubt this son of thine, growing in prosperity and endued with prowess, will obtain all these. Like other birds that can never imitate the speed of Vinata's son (Garuda), the other monarchs of the earth will not be able to equal in energy this thy son, who will be endued with great valour. And all those that will stand in his way will certainly be destroyed. Like the force of the current that can never make the slightest impression upon the rocky breast of a mountain, weapons hurled at him even by the celestials will fail to produce the least pain in him. He will blaze forth above the heads of all that wear crowns on their brows. Like the sun that dims the lustre of all luminous bodies, this son of thine will rob all monarchs of their splendour. Even kings that are powerful and own large armies and numberless vehicles and animals, upon approaching this son of thine, will all perish as insects upon fire. This child will seize the growing prosperity of all kings like the ocean receiving the rivers swollen with the water of the rainy season. Like the huge earth that bears all kinds of produce, supporting things that are both good and evil, this child endued with great strength will support all the four orders of men. And all the kings of the earth will live in obedience to the commands of this child just as every creature endued with body live in dependence upon Vayu that is dear as self unto beings. This prince of Magadha--the mightiest of all men in the world--will behold with his physical eyes the god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of all foes, saying this, the Rishi, thinking of his own business, dismissed king Vrihadratha. The lord of the Magadhas then, re-entering his capital, and calling together his friends and relations, installed Jarasandha, on the throne. King Vrihadratha then came to feel a great distaste for worldly pleasures. And after the installation of Jarasandha king Vrihadratha followed by his two wives became an inmate of an ascetic asylum in the woods. And, O king, after his father and mothers had retired into the woods, Jarasandha by his valour brought numerous kings under his sway.'"
"Vaisampayana continued,--'King Vrihadratha, having lived for some time in the woods and practised ascetic penances, ascended to heaven at last with his wives. King Jarasandha, also, as uttered by Kausika, having received those numerous boons ruled his kingdom like a father. Some time after when king Kansa was slain by Vasudeva, an enmity arose between him and Krishna. Then, O Bharata, the mighty king of Magadha from his city of Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura. At that time Krishna of wonderful deeds was residing at Mathura. The handsome mace hurled by Jarasandha fell near Mathura at a distance of ninety-nine yojanas from Gririvraja The citizens beholding the circumstance well, went unto Krishna and informed him of the fall of the mace. The place where the mace fell is adjacent to Mathura and is called Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both of whom were incapable of being slain by weapons. Well-conversant with the science of politics and morality, in counsel they were the foremost of all intelligent men. I have already told thee everything about that mighty pair. They two and Jarasandha, I believe, are more than a match for three worlds. O brave king, it was for this reason that the powerful Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did not deem it proper to fight with him.'"
SECTION XX
(Jarasandhta-badha Parva)
"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all his followers has been slain. The time hath, therefore come for the destruction of Jarasandha. He is incapable of being vanquished in battle even by all the celestials and the Asuras (fighting together). We think, however, that he should be vanquished in a personal struggle with bare arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and therefore, as prelude to performing the Rajasuya, we will certainly achieve the destruction of the ruler of Magadha. When we three approach that monarch in secret, and he will, without doubt, be engaged in an encounter with one of us. From fear of disgrace, from covetousness, and from pride of strength he will certainly summon Bhima to the encounter. Like death himself that slays a person however swollen with pride, the long-armed and mighty Bhimasena will effect the destruction of the king. If thou knowest my heart, if thou hast any faith in me, then make over to me, as a pledge, Bhima and Arjuna without loss of time!"
"Vaisampayana continued,--Thus addressed by the exalted one, Yudhishthira, beholding both Bhima and Arjuna standing with cheerful faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all enemies, say not so. Thou art the lord of the Pandavas! We are dependent on thee. What thou sayest, O Govinda, is consistent with wise counsels. Thou never leadest those upon whom Prosperity hath turned her back. I who stay under thy command regard that Jarasandha is already slain, that the monarchs confined by him have already been set free, that the Rajasuya hath already been accomplished by me. O lord of the universe, O thou best of persons, watchfully act thou so that this task may be accomplished. Without ye then I dare not live, like a sorrowful man afflicted with disease, and bereft of the three attributes of morality, pleasure and wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live without Partha. Nor is there anything in the world that is unconquerable by these two, viz., Krishna and Arjuna. This handsome Bhima also is the foremost of all persons endued with might. Of great renown, what can he not achieve when with ye two? Troops, when properly led, always do excellent service. A force without a leader hath been called inert by the wise. Forces, therefore, should always be led by experienced commanders. Into places that are low, the wise always conduct the water. Even fishermen cause the water (of tank) to run out through holes. (Experienced leaders always lead their forces noting the loopholes and assailable points of the foe). We shall, therefore, strive to accomplish our purpose following the leadership of Govinda conversant with the science of politics, that personage whose fame hath spread all over the world. For the successful accomplishment of one's purposes one should ever place Krishna in the van, that foremost of personages whose strength consists in wisdom and policy and who possesseth a knowledge of both method and means. For the accomplishment of one's purpose let, therefore, Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and let Bhima follow Arjuna. Policy and good fortune and might will (then) bring about success in a matter requiring valour.' Vaisampayana said,--'Thus addressed by Yudhishthira, the trio Krishna, Arjuna and Bhima, all possessed of great energy, set out for Magadha attired in the garb of Snataka Brahmanas of resplendent bodies, and blessed by the agreeable speeches of friends and relatives. Possessed of superior energy and of bodies already like the Sun, the Moon, and the Fire, inflamed with wrath at the sad lot of their relative kings, those bodies of theirs became much more blazing. And the people, beholding Krishna and Arjuna, both of whom had never before been vanquished in battle, with Bhima in the van, all ready to achieve the same task, regarded Jarasandha as already slain. For the illustrious pair (Krishna and Arjuna) were masters that directed every operation (in the universe), as also all acts relating to the morality, wealth, and pleasure of every being. Having set out from the country of the Kurus, they passed through Kuru-jangala and arrived at the charming lake of lotuses. Passing over the hills of Kalakuta, they then went on crossing the Gandaki, the Sadanira (Karatoya), and the Sarkaravarta and the other rivers taking their rise in the same mountains. They then crossed the delightful Sarayu and saw the country of Eastern Kosala. Passing over that country they went to Mithila and then crossing the Mala and Charamanwati, the three heroes crossed the Ganges and the Sone and went on towards the east. At last those heroes of unfaded glory arrived at Magadha in the heart of (the country of) Kushamva. Reaching then the hills of Goratha, they saw the city of Magadha that was always filled with kine and wealth and water and rendered handsome with the innumerable trees standing there.'"
SECTION XXI
"Vasudeva said,--'behold, O Partha, the great capital of Magadha, standing in all its beauty. Filled with flocks and herds and its stock of water never exhausted, and adorned also with fine mansions standing in excellent array, it is free from every kind of calamity. The five large hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful Chaitya, all of high peaks and overgrown with tall trees of cool shade and connected with one another, seem to be jointly protecting the city of Girivraja. The breasts of the hills are concealed by forests of delightful and fragrant Lodhras having the ends of their branches covered with flowers. It was here that the illustrious Gautama of rigid vows begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and other celebrated sons. That the race sprung from Gautama doth yet live under the sway of an ordinary human race (of monarchs) is only evidence of Gautama's kindness to kings. And, O Arjuna, it was here that in olden times the mighty monarchs of Anga, and Vanga and other countries, came to the abode of Gautama, and passed their days in joy and happiness. Behold, O Partha, those forests of delightful Pippalas and beautiful Lodhras standing near the side of Gautama's abode. There dwelt in old days those Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also the Naga Swastika and that other excellent Naga called Manu. Manu himself had ordered the country of the Magadhas to be never afflicted with drought, and Kaushika and Manimat also have favoured the country. Owning such a delightful and impregnable city, Jarasandha is ever bent on seeking the fruition of his purposes unlike other monarchs. We shall, however, by slaying him to-day humble his pride."
Vaisampayana said,--Thus saying those brothers of abundant energy, viz., he of the Vrishni race and the two Pandavas entered the city of Magadha. They then approached towards the impregnable city of Girivraja that was full of cheerful and well-fed inhabitants belonging to all the four orders, and where festivities were perennial. On arriving then at the gate of the city, the brothers (instead of passing through it) began to pierce (with their shafts) the heart of the high Chaityaka peak that was worshipped by the race of Vrihadratha, as also by the citizens and which delighted the hearts of all the Magadhas. There Vrihadratha had slain a cannibal called Rishava and having slain the monster made of his hide three drums which he placed in his own city. And those drums were such that once beaten their sound lasted one full month. And the brothers broke down the Chaityaka peak that was delightful to all the Magadhas, at that point where those drums covered with celestial flowers used to yield their continuous sound. And desirous of slaying Jarasandha they seemed by that act of theirs to place their feet upon the head of their foe. And attacking with their mighty arms that immovable and huge and high and old and celebrated peak always worshipped with perfumes and floral wreaths, those heroes broke it down. And with joyful hearts they then entered the city. And it so happened that the learned Brahmanas residing within the city saw many evil omens which they reported to Jarasandha. And the priest making the king mount an elephant whirled lighted brands about him. And king Jarasandha also, possessed of great prowess, with a view to warding of those evils, entered upon the celebration of a sacrifice, with proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or rather with their bare arms as their only weapons, desirous of fighting with Jarasandha, entered the capital in the guise of Brahmanas. They beheld the extraordinary beauty of the shops full of various edibles and floral wreaths, and supplied with articles of every variety of various qualities that man can desire. Those best of men, Krishna, Bhima, and Dhananjaya, beholding in those shops their affluence, passed along the public road. And endued with great strength they snatched forcibly from the flower-vendors the garlands they had exposed for sale. And attired in robes of various colours and decked in garlands and ear-rings the heroes entered the abode of Jarasandha possessed of great intelligence, like Himalayan lions eyeing cattle-folds. And the arms of those warriors, O king, besmeared with sandal paste, looked like the trunks of sala trees. The people of Magadha, beholding those heroes looking like elephants, with necks broad like those of trees and wide chests, began to wonder much. Those bull among men, passing through three gates that were crowded with men, proudly and cheerfully approached the king. And Jarasandha rising up in haste received them with water to wash their feet with, and honey and the other ingredients of the Arghya--with gifts of kine, and with other forms of respect. The great king addressing them said,--'Ye are welcome'! And, O Janamejaya, both Partha and Bhima remained silent at this. And addressing the monarch Krishna said,--'O king of kings these two are now in the observance of a vow. Therefore they will not speak. Silent they will remain till midnight After that hour they will speak with thee!' The king then quartering his guests in the sacrificial apartments retired into his private chambers. And when midnight arrived, the monarch arrived at the place where his guests attired as Brahmanas were. For, O King, that ever victorious monarch observed this vow which was known throughout the Worlds that as soon as he should hear of the arrival of Snataka Brahmanas at his place, should it be even at midnight, he would immediately, O Bharata, come out and grant them an audience. Beholding the strange attire of his guests that best of kings wondered much. For all that, however, he waited on them respectfully. Those bulls among men, those slayers of all foes, on the other hand, O thou best of the Bharata race, beholding king Jarasandha, said,--'Let salvation be attained by thee, O king, without difficulty.' And, O tiger among kings, having said this unto the monarch, they stood looking at each other. And, O king of kings, Jarasandha then said unto those sons of Pandu and him of the Yadu race, all disguised as Brahmanas--'Take your seats.' And those bulls among men sat themselves down, and like the three priests of a great sacrifice blazed forth in their beauty. And king Jarasandha, O thou of the Kuru race, firmly devoted to truth, censuring the disguised guests, said unto them,--'It is well known to me that in the whole world Brahmanas in the observance of Snataka vow never deck their persons with garlands and fragrant paste unseasonably. Who are ye, therefore, thus decked with flowers, and with hands bearing the marks of the bow-string? Attired in coloured robes and decked unseasonably with flowers and paste, ye give me to understand that ye are Brahmanas, although ye bear Kshatriya energy. Tell me truly who ye are. Truth decks even kings. Breaking down the peak of the Chaityaka hill, why have ye, in disguise, entered (the city) by an improper gate without fear of the royal wrath? The energy of a Brahmana dwelleth in his speech, (not in act). This your feat is not suited to the order to which ye profess to belong. Tell us therefore, the end ye have in view. Arrived here by such an improper way, why accept ye not the worship I offer? What is your motive for coming to me? Thus addressed by the king, the high-souled Krishna, well-skilled in speech, thus replied unto the monarch in a calm and grave voice.
"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow of Snataka. This vow, besides, hath (many) especial and general rules. A Kshatriya observing this vow with especial rules always achieve prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas again, O king, exhibit their energy by their arms and not in speech. It is, therefore, O son of Vrihadratha, that the speeches uttered by a Kshatriya are never audacious. O monarch, the creator hath planted his own energy in the aim of the Kshatriya. If thou wishest to behold it, thou shalt certainly behold it today. These are the rules of the ordinance, viz., that an enemy's abode should be entered through a wrong gate and a friend's abode through the right one. And know, O monarch, that this also is our eternal vow that having entered the foe's abode for the accomplishment of our purpose, we accept not the worship offered to us!"
SECTION XXII
"Jarasandha said,--'I do not recollect if I ever acted injuriously towards ye! Even upon a careful mental scrutiny I fail to see the injury I did unto ye. When I have never done ye an injury, why, ye Brahmanas do ye regard me, who am innocent, as your foe? O, answer me truly, for this, indeed, is the rule followed by the honest. The mind is pained at the injury to one's pleasure and morality. That Kshatriya who injures an innocent man's (sources of) pleasure and morality even if he be otherwise a great warrior and well-versed in all rules of morality, obtains, without any doubt the fate of sinners (hereafter) and falls off from prosperity. The practices of the Kshatriyas are the best of those that are honest in the three worlds Indeed, those that are acquainted with morality applaud the Kshatriya practices. Adhering to those practices of my order with steady soul, I never injure those that are under me. In bringing this charge, therefore, against me, it appears that ye speak erroneously!'
"Krishna said,--'O thou of mighty arms, there is a certain person of the head of a (royal) line who upholdeth the dignity of his race At his command have we come against thee. Thou hast brought, O king, many of the Kshatriyas of the world as captives (to thy city.) Having perpetrated that wicked wrong how dost thou regard thyself as innocent? O best of monarchs, how can a king act wrongfully towards other virtuous kings? But thou, O king, treating other kings with cruelty, seekest to offer them as sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by thee may touch even us, for as we are virtuous in our practices, we are capable of protecting virtue. The slaughter of human being as sacrifice unto the gods is never seen. Why dost thou, therefore, seek to perform a sacrifice unto god Sankara by slaughtering human beings? Thou art addressing persons belonging to thy own order as animals (fit for sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of behaving in this way? One always obtaineth the fruits of whatever acts one performeth under whatever circumstances. Therefore, desirous as we are of helping all distressed people, we have, for the prosperity of our race, come hither to slay thee, the slaughterer of our relatives. Thou thinkest that there is no man among the Kshatriyas (equal to thee). This, O king, is a great error of judgment on thy part. What Kshatriya is there, O king, who endued with greatness of soul and recollecting the dignity of his own parentage, would not ascend to eternal heaven that hath not its like anywhere, falling in open fight? Know O bull among men, that Kshatriyas engage themselves in battle, as persons installed in sacrifices, with heaven in view, and vanquish the whole world! Study of the Vedas, great fame, ascetic penances, and death in battle, are all acts that lead to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle hath that for its certain consequence. Death in battle is the sure cause of triumph like Indra's. It is graced by numerous merits. It is for this reason that he of a hundred sacrifices (Indra) hath become what he is, and by vanquishing the Asuras he ruleth the universe. Hostility with whom else than thee is so sure of leading to heaven, proud as thou art of the excessive strength of thy vast Magadha host? Don't disregard others, O king. Valour dwelleth in every man. O king of men, there are many men whose valour may be equal or superior to thine. As long as these are not known, so long only art thou noted for thy valour. Thy prowess, O king, can be borne by us. It is, therefore, that I say so. O king of Magadha, cast off thy superiority and pride in the presence of those that are thy equals. Go not, O king, with thy children and ministers and army, into the regions of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with destruction, along with all their forces, for having disregarded their superiors. Desirous of liberating the captive monarchs from thee, know that we are certainly not Brahmanas. I am Hrishesha otherwise called Sauri, and these two heroes among men are the sons of Pandu. O king of Magadha, we challenge thee. Fight standing before us. Either set free all the monarchs, or go thou to the abode of Yama.
"Jarasandha said,--'I never make a captive of a king without first vanquishing him. Who hath been kept here that hath not been defeated in war? This, O Krishna, it hath been said, is the duty that should be followed by the Kshatriyas, viz., to bring others under sway by the exhibition of prowess and then to treat them as slaves. Having gathered these monarchs with the intention of offering them as sacrifices unto the god, how shall I, O Krishna, from fear liberate them to-day, when I recollect also the duty I have recited of a Kshatriya? With troops against troops arrayed in order of battle, or alone against one, or against two, or against three, at the same time or separately, I am ready to fight.'"
Vaisampayana said,--"Having spoken thus, and desiring to fight with those heroes of terrible achievements, king Jarasandha ordered (his son) Sahadeva to be installed on the throne. Then, O bull of the Bharata race, the king, on the eve of battle, thought of his two generals Kausika and Chitrasena. These two, O king, were formerly called by everybody in the world of men by the respectful appellations of Hansa and Dimvaka. And, O monarch, that tiger among men, the lord Sauri ever devoted to truth, the slayer of Madhu, the younger brother of Haladhara, the foremost of all persons having their senses under complete control, keeping in view the command of Brahma and remembering that the ruler of Magadha was destined to be slain in battle by Bhima and not by the descendant of Madhu (Yadavas), desired not to slay himself king Jarasandha, that foremost of all men endued with strength, that hero possessed of the prowess of a tiger, that warrior of terrible valour."
SECTION XXIII
Vaisampayana said,--'then that foremost of all speakers, Krishna of the Yadava race, addressing king Jarasandha who was resolved upon fighting, said,--'O king, with whom amongst us three dost thou desire to fight? Who amongst us shall prepare himself for battle (with thee)?' Thus addressed, the ruler of Magadha, king Jarasandha of great splendour, expressed his desire for fighting with Bhima. The priest then, bringing with him the yellow pigment obtained from the cow and garlands of flowers and other auspicious articles, as also various excellent medicines for restoring lost consciousness and alleviating pain, approached Jarasandha, panting for battle. The king Jarasandha, on whose behalf propitiatory ceremonies with benedictions were performed by a renowned Brahmana, remembering the duty of a Kshatriya dressed himself for battle. Taking off his crown and binding his hair properly, Jarasandha stood up like an ocean bursting its continents. Then the monarch possessed of terrible prowess, addressing Bhima. said, 'I will fight with thee. It is better to be vanquished by a superior person.' And saying this, Jarasandha, that represser of all foes endued, rushed with great energy at Bhimasena like the Asura Vala or old who rushed at the chief of the celestials. And the mighty Bhimasena, on whose behalf the gods had been invoked by Krishna, that cousin of his, having consulted with advanced towards Jarasandha, impelled by the desire of fight. Then those tigers among men, those heroes of great prowess, with their bare arms as their only weapons, cheerfully engaged themselves in the encounter, each desirous of vanquishing the other. And seizing each other's arms and twining each other's legs, (at times) they slapped their arm-pits, causing the enclosure to tremble at the sound. And frequently seizing each other's necks with their hands and dragging and pushing it with violence, and each pressing every limb of his body against every limb of the other, they continued, O exalted one, to slap their arm-pits (at time). And sometimes stretching their arms and sometimes drawing them close, and now raising them up and now dropping them down, they began to seize each other. And striking neck against neck and forehead against forehead, they caused fiery sparks to come out like flashes of lightning. And grasping each other in various ways by means of their arms, and kicking each other with such violence as to affect the innermost nerves, they struck at each other's breasts with clenched fists. With bare arms as their only weapons roaring like clouds they grasped and struck each other like two mad elephants encountering each other with their trunks. Incensed at each other's blow, they fought on dragging and pushing each other and fiercely looking at each other like two wrathful lions. And each striking every limb of the other with his own and using his arms also against the other, and catching hold of each other's waist, they hurled each other to a distance. Accomplished in wrestling, the two heroes clasping each other with their arms and each dragging the other unto himself, began to press each other with great violence. The heroes then performed those grandest of all feats in wrestling called Prishtabhanga, which consisted in throwing each other down with face towards the earth and maintaining the one knocked down in that position as long as possible. And employing his arms, each also performed the feats called Sampurna-murchcha and Purna-kumbha. At times they twisted each other's arms and other limbs as if these were vegetable fibres that were to be twisted into chords. And with clenched fists they struck each other at times, pretending to aim at particular limbs while the blows descended upon other parts of the body. It was thus that those heroes fought with each other. The citizens consisting of thousands, of Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the aged, O tiger among men, came out and gathered there to behold the fight. And the crowd became so great that it was one solid mass of humanity with no space between body and body. The sound the wrestlers made by the slapping of their arms, the seizing of each other's necks for bringing each other down, and the grasping of each other's legs for dashing each other to the ground, became so loud that it resembled the roar of thunder or of falling cliffs. Both of them were foremost of mighty men, and both took great delight in such encounter. Desirous of vanquishing the other, each was on the alert for taking advantage of the slightest lapse of the other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on in those lists, driving the crowd at times by the motions of their hands like Vritra and Vasava of old. Thus two heroes, dragging each other forward and pressing each other backward and with sudden jerks throwing each other face downward and sideways, mangled each other dreadfully. And at times they struck each other with their knee-joints. And addressing each other loudly in stinging speeches, they struck each other with clenched fists, the blows descending like a mass of stone upon each other. With broad shoulders and long arms and both well-skilled in wrestling encounters, they struck each other with those long arms of theirs that were like maces of iron. That encounter of the heroes commenced on the first (lunar) day of the month of Kartic (October) and the illustrious heroes fought on without intermission and food, day and night, till the thirteenth lunar day. It was on the night of the fourteenth of the lunar fortnight that the monarch of Magadha desisted from fatigue. And O king, Janardana beholding the monarch tired, addressed Bhima of terrible deeds, and as if to stimulate him said,--'O son of Kunti, a foe that is fatigued cannot be pressed for if pressed at such a time he may even die. Therefore, O son of Kunti, this king should not be oppressed by thee. On the other hand, O bull of the Bharata race, fight with him With thy arms, putting forth as much strength only as thy antagonist hath now left!' Then that slayer of hostile heroes, the son of Pandu, thus addressed by Krishna, understood the plight of Jarasandha and forthwith resolved upon taking his life. And that foremost of all men endued with strength, that prince of the Kuru race, desirous of vanquishing the hitherto unvanquished Jarasandha, mustered all his strength and courage."
SECTION XXIV
Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying Jarasandha, replied unto Krishna of the Yadu race, saying,--O tiger of the Yadu race, O Krishna, this wretch that yet stayeth before me with sufficient strength and bent upon fight, should not be forgiven by me. Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna, desiring to encourage that hero to accomplish the death of Jarasandha without any delay, answered,--'O Bhima, exhibit today upon Jarasandha the strength thou hast luckily derived, the might thou hast obtained from (thy father), the god Maruta.' Thus addressed by Krishna, Bhima, that slayer of foes, holding up in the air the powerful Jarasandha, began to whirl him on high. And, O bull of the Bharata race, having so whirled him in the air full hundred times, Bhima pressed his knee against Jarasandha's backbone and broke his body in twain. And having killed him thus, the mighty Vrikodara uttered a terrible roar. And the roar of the Pandava mingling with that death knell of Jarasandha, while he was being broken on Bhima's knee, caused a loud uproar that struck fear into the heart of every creature. And all the citizens of Magadha became dumb with terror and many women were even prematurely delivered. And hearing those roars, the people of Magadha thought that either the Himavat was tumbling down or the earth itself was being rent asunder. And those oppressors of all foes then, leaving the lifeless body of the king at the palace gate where he lay as one asleep, went out of the town. And Krishna, causing Jarasandha's car furnished with an excellent flagstaff to be made ready and making the brothers (Bhima and Arjuna) ride in it, went in and released his (imprisoned) relatives. And those kings rescued from terrible fate, rich in the possession of jewels, approaching Krishna made presents unto him of jewels and gems. And having vanquished his foe, Krishna furnished with weapons and unwounded and accompanied by the kings (he had released), came out of Girivraja riding in that celestial car (of Jarasandha). And he also who could wield the bow with both hands (Arjuna), who was incapable of being vanquished by any of the monarchs on earth, who was exceedingly handsome in person and well-skilled in the destruction of the foe, accompanied by the possessor of great strength (Bhima), came out of that tort with Krishna driving the car whereon he rode. And that best of cars, incapable of being vanquished by any king, ridden in by those warriors Bhima and Arjuna, and driven by Krishna, looked exceedingly handsome. Indeed, it was upon that car that Indra and Vishnu had fought of old in the battle (with the Asuras) in which Taraka (the wife of Vrihaspati) had become the immediate cause of much slaughter. And riding upon that car Krishna now came out of the hill-fort. Possessed of the splendour of heated gold, and decked with rows of jingling bells and furnished with wheels whose clatter was like the roar of clouds, and ever victorious in battle, and always slaughtering the foe against whom it was driven, it was that very car riding upon which Indra had slain ninety-nine Asuras of old. And those bulls among men (the three cousins) having obtained that car became exceedingly glad. The people of Magadha, behold the long-armed Krishna along with the two brothers, seated in that car (of Jarasandha) wondered much. O Bharata, that car, whereunto were yoked celestial horses and which possessed the speed of the wind, thus ridden upon by Krishna, looked exceedingly beautiful. And upon that best of cars was a flag-staff without being visibly attached thereto, and which was the product of celestial skill. And the handsome flag-staff, possessed of the splendour of the rainbow, could be seen from the distance of a yojana. And Krishna while, coming out, thought of Garuda. And Garuda, thought of by his master, came thither in no time, like a tree of vast proportions standing in a village worshipped by all. Garuda of immense weight of body and living upon snakes sat upon that excellent car along with the numberless open-mouthed and frightfully-roaring creatures on its flag-staff. And thereupon that best of cars became still more dazzling with its splendour and was as incapable of being looked at by created being as the midday sun surrounded by a thousand rays. And, O king, such was that best of flag-staffs of celestial make that it never struck against any tree nor could any weapon injure it at all even though visible to men's eyes. And Achyuta, that tiger among men, riding with the two sons of Pandu upon that celestial car, the clatter of whose wheels was like the roar of the clouds, came out of Girivraja. The car upon which Krishna rode had been obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from the latter in due course by king Jarasandha. And he of long arms and eyes like lotus-petals and possessed of illustrious reputation, coming out of Girivraja, stopped (for some time) on a level plain outside the town. And, O king, all the citizens then, with the Brahmanas at their head, hastened thither to adore him with due religious rites. And the kings who had been released from confinement worshipped the slayer of Madhu with reverence, and addressing him with eulogies said,--O thou of long arms, thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted by the might of Bhima and Arjuna, is most extraordinary. O Vishnu, languishing as we all were in the terrible hill-fort of Jarasandha, it was verily from sheer good fortune alone that thou hast rescued us, O son of the Yadu race, and achieved thereby a remarkable reputation. O tiger among men, we bow down to thee. O, command us what we shall do. However difficult of accomplishment, thy command being made known to us, O lord (Krishna), it will at once be accomplished by us. Thus addressed by the monarchs, the high-souled Hrishikesa gave them every assurance and said,--'Yudhishthira is desirous of performing the sacrifice of Rajasuya. That monarch, ever guided by virtue, is solicitous of acquiring the imperial dignity. Having known this from me assist ye him in his endeavours. Then, O king, all those monarchs with joyous hearts accepted the words of Krishna, saying,--'So be it! And saying this, those lords of earth made presents of jewels unto him of the Dasarha race. And Govinda, moved by kindness towards them, took a portion of those presents,
"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his relatives and the principal officers of state, and with his priest in front came thither. And the prince, bending himself low and making large presents of jewels and precious stones, worshipped Vasudeva, that god among men. Then that best of men, Krishna, giving every assurance unto the prince afflicted with fear, accepted those presents of his of great value. And Krishna joyfully installed the prince there and then in the sovereignty of Magadha. And the strong-armed and illustrious son of Jarasandha, thus installed on the throne by those most exalted of men and having obtained the friendship of Krishna and treated with respect and kindness by the two sons of Pritha, re-entered the city of his father. And that bull amongst men, Krishna, accompanied by the sons of Pritha and graced with great good fortune, left the city of Magadha, laden with numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna) arrived at Indraprastha, and approaching Yudhishthira joyfully addressing that monarch said,--'O best of kings, from good fortune, the mighty Jarasandha hath been slain by Bhima, and the kings confined (at Girivraja) have been all set free. From good fortune also, these two, Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city unwounded. Then Yudhishthira worshipped Krishna as he deserved and embraced Bhima and Arjuna in joy. And the monarch who had no enemy, having obtained victory through the agency of his brothers in consequence of the death of Jarasandha, gave himself up to pleasure and merriment with all his brothers. And the oldest son of Pandu (Yudhisthira) together with his brothers approached the kings who had come to Indraprastha and entertaining and worshipping them, each according to his age, dismissed them all. Commanded by Yudhishthira those kings with joyful hearts, set out for their respective countries without loss of time, riding upon excellent vehicles. Thus, O king, did that tiger among men. Janardana of great intelligence, caused his foe Jarasandha to be slain through the instrumentality of the Pandavas. And, O Bharata, that chastiser of all foes having thus caused Jarasandha to be slain, took leave of Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and Arjuna and the twins Nakula and Sahadeva. After taking leave of Dhananjaya also, he set out for his own city (of Dwarka), riding upon that best of cars of celestial make, possessed of the speed of the mind and given unto him by Yudhishthira, filling the ten points of the horizon with the deep rattle of its wheels. And, O bull of the Bharata race, just as Krishna was on the point of setting out, the Pandavas with Yudhishthira at their head walked round that tiger among men who was never fatigued with exertion.'
"And after the illustrious Krishna, the son of Devaki, had departed (from Indraprastha) having acquired that great victory and having also dispelled the fears of the kings, that feat, O Bharata, swelled the fame of the Pandavas. And, O king, the Pandavas passed their days, continuing to gladden the heart of Draupadi. And at that time, whatever was proper and consistent with virtue, pleasure, and profit, continued to be properly executed by king Yudhishthira in the exercise of his duties of protecting his subjects."
SECTION XXV
(Digvijaya Parva)
Vaisampayana said,--Arjuna, having obtained that best of bows and that couple of inexhaustible quivers and that car and flag-staff, as also that assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy, allies, territory, fame, army-those, O king, difficult of acquisition however desirable, have all been obtained by me. I think, therefore, that what should now be done is for the swelling up of our treasury. I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favourable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North)."
Vaisampayana continued,--"King Yudhisthira the just, hearing these words of Dhananjaya, replied unto him in a grave and collected tone, saying,--O bull of the Bharata race, set thou out, having made holy Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow and to fill thy friend with joy. Victory, O son of Pritha, will surely be thine, and thou wilt surely obtain thy desires fulfilled.
"Thus addressed, Arjuna, surrounded by a large host, set out in that celestial car of wonderful achievements he had obtained from Agni. And Bhimasena also, and those bull among men, the twins, dismissed with affection by Yudhishthira the just set out, each at the head of a large army. And Arjuna, the son of the chastiser of Paka then brought under subjugation that direction (the North) which was presided over by the Lord of treasures. And Bhimasena overcome by force the East and Sahadeva the South, and Nakula, O king, acquainted with all the weapons, conquered the West. Thus while his brothers were so employed, the exalted king Yudishthira the just stayed within Khandavaprastha in the enjoyment of great affluence in the midst of friends and relatives."
"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother, as thou art to me, so is Yudhishthira also. I shall do all this. Tell me, what else I may do for thee."
SECTION XXVI
Vaisampayana continued,--thus addressed, Dhananjaya replied unto Bhagadatta, saying,--'If thou wilt give thy promise to do this, thou hast done all I desire. And having thus subjugated the king of Pragjyotisha, Dhananjaya of long arms, the son of Kunti, then marched towards the north--the direction presided over by the lord of treasures. That bull amongst men, that son of Kunti, then conquered the mountainous tracts and their outskirts, as also the hilly regions. And having conquered all the mountains and the kings that reigned there, and bringing them under his sway, he exacted tributes from all. And winning the affections of those kings and uniting himself with them, he next marched, O king, against Vrihanta, the king of Uluka, making this earth tremble with the sound of his drums, the clatter of his chariot-wheels, and the roar of the elephants in his train. Vrihanta, however, quickly coming out of his city followed by his army consisting of four kinds of troops, gave battle to Falguna (Arjuna). And the fight that took place between Vrihanta and Dhananjaya was terrible. It so happened that Vrihanta was unable to bear the prowess of the son of Pandu. Then that invincible king of the mountainous region regarding the son of Kunti irresistible, approached him with all his wealth. Arjuna snatched out the kingdom from Vrihanta, but having made peace with him marched, accompanied by that king, against Senavindu whom he soon expelled from his kingdom. After this he subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those countries and peoples. Hereafter at the command of Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu but sent his troops only and brought under his sway those five countries and peoples. For Arjuna, having arrived at Devaprastha, the city of Senavindu, took up his quarters there with his army consisting of four kinds of forces. Thence, surrounded by the kings and the peoples he had subjugated, the hero marched against king Viswagaswa--that bull of Puru's race. Having vanquished in battle the brave mountaineers, who were all great warriors, the son of Pandu, O king, then occupied with the help of his troops, the town protected by the Puru king. Having vanquished in battle the Puru king, as also the robber tribes, of the mountains, the son of Pandu brought under his sway the seven tribes called Utsava-sanketa. That bull of the Kshatriya race then defeated the brave Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs. Then the Trigartas, the Daravas, the Kokonadas, and various other Kshatriyas, O king, advanced against the son of Pandu. That Prince of the Kuru race then took the delightful town of Avisari, and then brought under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna), putting forth his might, pressed the delightful town of Singhapura that was well-protected with various weapons. Then Arjuna, that bull amongst the son of Pandu, at the head of all his troops, fiercely attacked the regions called Suhma and Sumala. Then the son of Indra, endued with great prowess, after pressing them with great force, brought the Valhikas always difficult of being vanquished, under his sway. Then Falguna, the son of Pandu, taking with him a select force, defeated the Daradas along with the Kambojas. Then the exalted son of Indra vanquished the robber tribes that dwelt in the north-eastern frontier and those also that dwelt in the woods. And, O great king, the son of Indra also subjugated the allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas. And the battle with the Rishikas was fierce in the extreme. Indeed, the fight that took place between them and the son of Pritha was equal to that between the gods and the Asuras in which Taraka (the wife of Vrihaspati) had become the cause of so much slaughter. And defeating, O king, the Rishikas in the field of battle, Arjuna took from them as tribute eight horses that were of the colour of the parrot's breast, as also other horses of the hues of the peacock, born in northern and other climes and endued with high speed. At last having conquered all the Himalayas and the Nishkuta mountains, that bull among men, arriving at the White mountains, encamped on its breast."
SECTION XXVII
Vaisampayana said,--"that heroic and foremost of the Pandavas endued with great energy, crossing the White mountains, subjugated the country of the Limpurushas ruled by Durmaputra, after a collision involving a great slaughter of Kshatriyas, and brought the region under his complete sway. Having reduced that country, the son of Indra (Arjuna) with a collected mind marched at the head of his troops to the country called Harataka, ruled by the Guhakas. Subjugating them by a policy of conciliation, the Kuru prince beheld (in that region) that excellent of lakes called Manasa and various other lakes and tanks sacred to the Rishis. And the exalted prince having arrived at the lake Manasa conquered the regions ruled by the Gandharvas that lay around the Harataka territories. Here the conqueror took, as tribute from the country, numerous excellent horses called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka, arriving in the country of North Harivarsha desired to conquer it. Thereupon certain frontier-guards of huge bodies and endued with great strength and energy, coming to him with gallant hearts, said, 'O son of Pritha, this country can be never conquered by thee. If thou seekest thy good, return hence. He that entereth this region, if human, is sure to perish. We have been gratified with thee; O hero, thy conquests have been enough. Nor is anything to be seen here, O Arjuna, that may be conquered by thee. The Northern Kurus live here. There cannot be war here. Even if thou enterest it, thou will not be able to behold anything, for with human eyes nothing can be seen here. If, however thou seekest anything else, O Bharata tell us, O tiger among men, so that we may do thy bidding. Thus addressed by them, Arjuna smilingly addressing them, said,--'I desire the acquisition of the imperial dignity by Yudhishthira the just, of great intelligence. If your land is shut against human beings, I shall not enter it. Let something be paid unto Yudhishthira by ye as tribute. Hearing these words of Arjuna, they gave him as tribute many cloths and ornaments of celestial make, silks of celestial texture and skins of celestial origin.
"It was thus that tiger among men subjugated the countries that lay to the North, having fought numberless battles with both Kshatriya and robber tribes. And having vanquished the chiefs and brought them under his sway he exacted from them much wealth, various gems and jewels, the horses of the species called Tittiri and Kalmasha, as also those of the colour of the parrot's wings and those that were like the peacocks in hue and all endued with the speed of the wind. And surrounded, O king, by a large army consisting of the four kinds of forces, the hero came back to the excellent city of Sakraprastha. And Partha offered the whole of that wealth, together with the animals he had brought, unto Yudhishthira the just. And commanded by the monarch, the hero retired to a chamber of the palace for rest."
SECTION XXVIII
Vaisampayana said,--in the meantime, Bhimasena also endued with great energy, having obtained the assent of Yudhishthira the just marched towards the eastern direction. And the tiger among the Bharatas, possessed of great valour and ever increasing the sorrows of his foes, was accompanied by a mighty host with the full complement of elephants and horses and cars, well-armed and capable of crushing all hostile kingdoms. That tiger among men, the son of Pandu, going first into the great country of the Panchalas, began by various means to conciliate that tribe. Then that hero, that bull of the Bharata race, within a short time, vanquished the Gandakas and the Videhas. That exalted one then subjugated the Dasarnas. There in the country of the Dasarnas, the king called Sudharman with his bare arms fought a fierce battle with Bhimasena. And Bhimasena, beholding that feat of the illustrious king, appointed the mighty Sudharman as the first in command of his forces. Then Bhima of terrible prowess marched towards the east, causing the earth itself to tremble with the tread of the mighty host that followed him. Then that hero who in strength was the foremost of all strong men defeated in battle Rochamana, the king of Aswamedha, at the head of all his troops. And the son of Kunti, having vanquished that monarch by performing feats that excelled in fierceness, subjugated the eastern region. Then that prince of the Kuru race, endued with great prowess going into the country of Pulinda in the south, brought Sukumara and the king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata race, at the command of Yudhishthira the just marched against Sisupala of great energy. The king of Chedi, hearing of the intentions of the son of Pandu, came out of his city. And that chastiser of all foes then received the son of Pritha with respect. Then, O king, those bulls of the Chedi and the Kuru lines, thus met together, enquired after each other's welfare. Then, O monarch, the king of Chedi offered his kingdom unto Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And Bhima thereupon represented unto him the intentions of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights, duly entertained by Sisupala. And after this he set out from Chedi with his troops and vehicles."
SECTION XXIX
Vaisampayana said,--that chastiser of all foes then vanquished king Srenimat of the country of Kumara, and then Vrihadvala, the king of Kosala. Then the foremost of the sons of Pandu, by performing feats excelling in fierceness, defeated the virtuous and mighty king Dirghayaghna of Ayodhya. And the exalted one then subjugated the country of Gopalakaksha and the northern Kosalas and also the king of Mallas. And the mighty one, arriving then in the moist region at the foot of the Himalayas soon brought the whole country under his sway. And that bull of Bharata race brought under control in this way diverse countries. And endued with great energy and in strength the foremost of all strong men, the son of Pandu next conquered the country of Bhallata, as also the mountain of Suktimanta that was by the side of Bhallata. Then Bhima of terrible prowess and long arms, vanquishing in battle the unretreating Suvahu the king of Kasi, brought him under complete sway. Then that bull among the sons of Pandu overcame in battle, by sheer force, the great king Kratha reigning in the region lying about Suparsa. Then the hero of great energy vanquished the Matsya and the powerful Maladas and the country called Pasubhumi that was without fear or oppression of any kind. And the long-armed hero then, coming from that land, conquered Madahara, Mahidara, and the Somadheyas, and turned his steps towards the north. And the mighty son of Kunti then subjugated, by sheer force, the country called Vatsabhumi, and the king of the Bhargas, as also the ruler of the Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely any degree of exertion and very soon, vanquished the southern Mallas and the Bhagauanta mountains. And the hero next vanquished, by policy alone, the Sarmakas and the Varmakas. And that tiger among men then defeated with comparative ease that lord of earth, Janaka the king of the Videhas. And the hero then subjugated strategically the Sakas and the barbarians living in that part of the country. And the son of Pandu, sending forth expeditions from Videha, conquered the seven kings of the Kiratas living about the Indra mountain. The mighty hero then, endued with abundant energy, vanquished in battle the Submas and the Prasuhmas. And winning them over to his side, the son of Kunti, possessed of great strength, marched against Magadha. On his way he subjugated the monarchs known by the names of Danda and Dandadhara, And accompanied by those monarchs, the son of Pandu marched against Girivraja. After bringing the son of Jarasandha under his sway by conciliation and making him pay tribute, the hero then accompanied by the monarchs he had vanquished, marched against Kansa. And making the earth tremble by means of his troops consisting of the four kinds of forces, the foremost of the Pandavas then encountered Karna that slayer of foes. And, O Bharata, having subjugated Karna and brought him under his sway, the mighty hero then vanquished the powerful king of the mountainous regions. And the son of Pandu then slew in a fierce encounter, by the strength of his arms, the mighty king who dwelt in Madagiri. And the Pandava then, O king, subjugated in battle those strong and brave heroes of fierce prowess, viz., the heroic and mighty Vasudeva, the king of Pundra and king Mahaujah who reigned in Kausika-kachchha, and then attacked the king of Vanga. And having vanquished Samudrasena and king Chandrasena and Tamralipta, and also the king of the Karvatas and the ruler of the Suhmas, as also the kings that dwelt on the sea-shore, that bull among the Bharatas then conquered all Mlechchha tribes. The mighty son of the wind-god having thus conquered various countries, and exacting tributes from them all advanced towards Lohity. And the son of Pandu then made all the Mlechchha kings dwelling in the marshy regions on the sea-coast, pay tributes and various kinds of wealth, and sandal wood and aloes, and clothes and gems, and pearls and blankets and gold and silver and valuable corals. The Mlechchha kings showered upon the illustrious son of Kunti a thick downpour of wealth consisting of coins and gems counted by hundreds of millions. Then returning to Indraprastha, Bhima of terrible prowess offered the whole of that wealth unto king Yudhisthira the just."
SECTION XXX
Vaisampayana said,--"thus also Sahadeva, dismissed with affection by king Yudhisthira the just, marched towards the southern direction accompanied by a mighty host. Strong in strength, that mighty prince of the Kuru race, vanquishing completely at the outset the Surasenas, brought the king of Matsya under his sway. And the hero then, defeating Dantavakra, the mighty king of the Adhirajas and making him pay tribute, re-established him on his throne. The prince then brought under his sway Sukumara and then king Sumitra, and he next vanquished the other Matsyas and then the Patacharas. Endued with great intelligence, the Kuru warrior then conquered soon enough the country of the Nishadas and also the high hill called Gosringa, and that lord of earth called Srenimat. And subjugating next the country called Navarashtra, the hero marched against Kuntibhoja, who with great willingness accepted the sway of the conquering hero. And marching thence to the banks of the Charmanwati, the Kuru warrior met the son of king Jamvaka, who had, on account of old hostilities, been defeated before by Vasudeva. O Bharata, the son of Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince marched towards the south. The mighty warrior then vanquished the Sekas and others, and exacted tributes from them and also various kinds of gems and wealth. Allying himself with the vanquished tribes the prince then marched towards the countries that lay on the banks of the Narmada. And defeating there in battle the two heroic kings of Avanti, called Vinda and Anuvinda, supported by a mighty host, the mighty son of the twin gods exacted much wealth from them. After this the hero marched towards the town of Bhojakata, and there, O king of unfading glory, a fierce encounter took place between him and the king of that city for two whole days. But the son of Madri, vanquishing the invincible Bhismaka, then defeated in battle the king of Kosala and the ruler of the territories lying on the banks of the Venwa, as also the Kantarakas and the kings of the eastern Kosalas. The hero then defeating both the Natakeyas and the Heramvaks in battle, and subjugating the country of Marudha, reduced Munjagrama by sheer strength. And the son of Pandu then vanquished the mighty monarchs of the Nachinas and the Arvukas and the various forest king of that part of the country. Endued with great strength the hero then reduced to subjection king Vatadhipa. And defeating in battle the Pulindas, the hero then marched southward. And the younger brother of Nakula then fought for one whole day with the king of Pandrya. The long-armed hero having vanquished that monarch marched further to the south. And then he beheld the celebrated caves of Kishkindhya and in that region fought for seven days with the monkey-kings Mainda and Dwivida. Those illustrious kings however, without being tired an the encounter, were gratified with Sahadeva. And joyfully addressing the Kuru prince, they said,--'O tiger among the sons of Pandu, go hence, taking with the tribute from us all. Let the mission of the king Yudhishthira the just possessed of great intelligence, be accomplished without hindrance. And taking jewels and gems from them all, the hero marched towards the city of Mahishmati, and there that bull of men did battle with king Nila. The battle that took place between king Nila and the mighty Sahadeva the son of Pandu, that slayer of hostile heroes, was fierce and terrible. And the encounter was an exceedingly bloody one, and the life of the hero himself was exposed to great risk, for the god Agni himself assisted king Nila in that fight. Then the cars, heroes, elephants, and the soldiers in their coats of mail of Sahadeva's army all appeared to be on fire. And beholding this the prince of the Kuru race became exceedingly anxious. And, O Janamejaya, at sight of this the hero could not resolve upon what he should do.
Janamejaya said,--O regenerate one, why was it that the god Agni become hostile in battle unto Sahadeva, who was fighting simply for the accomplishment of a sacrifice (and therefore, for the gratification of Agni himself)?
Vaisampayana said,--'It is said, O Janamejaya, that the god Agni while residing in Mahishmati, earned the reputation of a lover. King Nila had a daughter who was exceedingly beautiful. She used always to stay near the sacred fire of her father, causing it to blaze up with vigour. And it so happened that king Nila's fire, even if fanned, would not blaze up till agitated by the gentle breath of that girl's fair lips. And it was said in King Nila's palace and in the house of all his subjects that the god Agni desired that beautiful girl for his bride. And it so happened that he was accepted by the girl herself. One day the deity assuming the form of a Brahmana, was happily enjoying the society of the fair one, when he was discovered by the king. And the virtuous king thereupon ordered the Brahmana to be punished according to law. At this the illustrious deity flamed up in wrath. And beholding this, the king wondered much and bent his head low on the ground. And after some time the king bowing low bestowed the daughter of his upon the god Agni, disguised as a Brahmana. And the god Vibhabasu (Agni) accepting that fair-browed daughter of king Nila, became gracious unto that monarch. And Agni, the illustrious gratifier of all desires also asked the monarch to beg a boon of him. And the king begged that his troops might never be struck with panic while engaged in battle. And from that time, O king, those monarchs who from ignorance of this, desire to subjugate king Nila's city, are consumed by Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the girls of the city of Mahishmati became rather unacceptable to others (as wives). And Agni by his boon granted them sexual liberty, so that the women of that town always roam about at will, each unbound to a particular husband. And, O bull of the Bharata race, from that time the monarchs (of other countries) forsake this city for fear of Agni. And the virtuous Sahadeva, beholding his troops afflicted with fear and surrounded by flames of fire, himself stood there immovable as a mountain. And purifying himself and touching water, the hero (Sahadeva) then addressed Agni, the god that sanctifieth everything, in these words,--
'I bow unto thee, O thou whose track is always marked with smoke. These my exertions are all for thee. O thou sanctifier of all, thou art the mouth of the gods and thou art Sacrifice personified. Thou art called Pavaka because thou sanctifiest everything, and thou art Havyavahana, because thou carriest the clarified butter that is poured on thee. The Veda have sprung for ministering unto thee, and, therefore, thou art called Jataveda. Chief of the gods as thou art, thou art called Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara, Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya) had his origin; thou art holy; thou art called Rudragarva and Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life, let Earth grant me nourishment and strength, and let Water grant me prosperity. O Agni, thou who art the first cause of the waters, thou who art of great purity, thou for ministering unto whom the Vedas have sprung, thou who art the foremost of the deities, thou who art their mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras pour clarified butter every day, according to the ordinance into thee during sacrifices. Let the rays of truth emanating from thee, while thou exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou art and possessed of flames, thou great purifier from all sins born of Vayu and ever present as thou art in all creatures, O purify me by the rays of thy truth. Having cleansed myself thus cheerfully, O exalted one, do I pray unto thee. O Agni, grant me now contentment and prosperity, and knowledge and gladness.
Vaisampayana continued.--'He that will pour clarified butter into Agni reciting these mantras, will ever be blessed with prosperity, and having his soul under complete control will also be cleansed from all his sins.
"Sahadeva, addressing Agni again, said,--'O carrier of the sacrificial libations, it behoveth thee not to obstruct a sacrifice!' Having said this, that tiger among men--the son of Madri--spreading some kusa grass on earth sat down in expectation of the (approaching) fire and in front of those terrified and anxious troops of his. And Agni, too, like the ocean that never transgresseth its continents, did not pass over his head. On the other hand approaching Sahadeva quietly and addressing that prince of the Kuru race, Agni that god of men gave him every assurance and said,--'O thou of the Kuru race, rise up from this posture. O rise up, I was only trying thee. I know all thy purpose, as also those of the son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as there is a descendant of king Nila's line, so long should this town be protected by me. I will, however O son of Pandu, gratify the desires of thy heart. And at these words of Agni, O bull of the Bharata race, the son of Madri rose up with a cheerful heart, and joining his hands and bending his head worshipped that god of fire, sanctifier of all beings. And at last, after Agni had disappeared, king Nila came there, and at the command of that deity, worshipped with due rites Sahadeva, that tiger among men--that master of battle. And Sahadeva accepted that worship and made him pay tribute. And having brought king Nila under his sway thus, the victorious son of Madri then went further towards the south. The long-armed hero then brought the king of Tripura of immeasurable energy under his sway. And next turning his forces against the Paurava kingdom, he vanquished and reduced to subjection the monarch thereof. And the prince, after this, with great efforts brought Akriti, the king of Saurashtra and preceptor of the Kausikas under his sway. The virtuous prince, while staying in the kingdom of Saurashtra sent an ambassador unto king Rukmin of Bhishmaka within the territories of Bhojakata, who, rich in possessions and intelligence, was the friend of Indra himself. And the monarch along with his son, remembering their relationship with Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And the master of battle then, having exacted jewels and wealth from king Rukmin, marched further to the south. And, endued with great energy and great strength, the hero then, reduced to subjection, Surparaka and Talakata, and the Dandakas also. The Kuru warrior then vanquished and brought under his subjection numberless kings of the Mlechchha tribe living on the sea coast, and the Nishadas and the cannibals and even the Karnapravarnas, and those tribes also called the Kalamukhas who were a cross between human beings and Rakshasas, and the whole of the Cole mountains, and also Surabhipatna, and the island called the Copper island, and the mountain called Ramaka. The high-souled warrior, having brought under subjection king Timingila, conquered a wild tribe known by the name of the Kerakas who were men with one leg. The son of Pandu also conquered the town of Sanjayanti and the country of the Pashandas and the Karahatakas by means of his messengers alone, and made all of them pay tributes to him. The hero brought under his subjection and exacted tributes from the Paundrayas and the Dravidas along with the Udrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of the Yavanas. And, O king of kings, that slayer of all foes, the virtuous and intelligent son of Madri having arrived at the sea-shore, then despatched with great assurance messengers unto the illustrious Vibhishana, the grandson of Pulastya. And the monarch willingly accepted the sway of the son of Pandu, for that intelligent and exalted king regarded it all as the act of Time. And he sent unto the son of Pandu diverse kinds of jewels and gems, and sandal and also wood, and many celestial ornaments, and much costly apparel, and many valuable pearls. And the intelligent Sahadeva, accepting them all, returned to his own kingdom.
"Thus it was, O king, that slayer of all foes, having vanquished by conciliation and war numerous kings and having also made them pay tribute, came back to his own city. The bull of the Bharata race, having presented the whole of that wealth unto king Yudhisthira the just regarded himself, O Janamejaya, as crowned with success and continued to live happily."
SECTION XXXI
Vaisampayana said,--"I shall now recite to you the deeds and triumphs of Nakula, and how that exalted one conquered the direction that had once been subjugated by Vasudeva. The intelligent Nakula, surrounded by a large host, set out from Khandavaprastha for the west, making this earth tremble with the shouts and the leonine roars of the warriors and the deep rattle of chariot wheels. And the hero first assailed the mountainous country called Rohitaka that was dear unto (the celestial generalissimo) Kartikeya and which was delightful and prosperous and full of kine and every kind of wealth and produce. And the encounter the son of Pandu had with the Mattamyurakas of that country was fierce. And the illustrious Nakula after this, subjugated the whole of the desert country and the region known as Sairishaka full of plenty, as also that other one called Mahetta. And the hero had a fierce encounter with the royal sage Akrosa. And the son of Pandu left that part of the country having subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the Malavas, the five tribes of the Karnatas, and those twice born classes that were called the Madhyamakeyas and Vattadhanas. And making circuitous journey that bull among men then conquered the (Mlechcha) tribes called the Utsava-sanketas. And the illustrious hero soon brought under subjection the mighty Gramaniya that dwelt on the shore of the sea, and the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and all those tribes that lived upon fisheries, and those also that dwelt on the mountains, and the whole of the country called after the five rivers, and the mountains called Amara, and the country called Uttarayotisha and the city of Divyakutta and the tribe called Dwarapala. And the son of Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas, and various kings of the west. And while staying there Nakula sent. O Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas accepted his sway. And the mighty hero, proceeding thence to Sakala, the city of the Madras, made his uncle Salya accept from affection the sway of the Pandavas. And, O monarch, the illustrious prince deserving the hospitality and entertainment at his uncle's hands, was well entertained by his uncle. And skilled in war, the prince, taking from Salya a large quantity of jewels and gems, left his kingdom. And the son of Pandu then reduced to subjection the fierce Mlechchas residing on the sea coast, as also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the Sakas. And having subjugated various monarchs, and making all of them pay tributes, Nakula that foremost of the Kurus, full of resources, retraced his way towards his own city. And, O king, so great was the treasure which Nakula brought that ten thousand camels could carry it with difficulty on their backs. And arriving at Indraprastha, the heroic and fortunate son of Madri presented the whole of that wealth unto Yudhishthira.
"Thus, O king, did Nakula subjugate the countries that lay to the west--the direction that is presided over by the god Varuna, and that had once before been subjugated by Vasudeva himself!"
SECTION XXXII
(Rajasuyika Parva)
Vaisampayana said,--"in consequence of the protection afforded by Yudhisthira the just, and of the truth which he ever cherished in his behaviour, as also of the check under which he kept all foes, the subjects of that virtuous monarch were all engaged in their respective avocations. And by reason of the equitable taxation and the virtuous rule of the monarch, clouds in his kingdom poured as much rain as the people desired, and the cities and the town became highly prosperous. Indeed as a consequence of the monarch's acts; every affair of the kingdom, especially cattle bleeding, agriculture and trade prospered highly. O king, during those days even robbers and cheats never spoke lies amongst themselves, nor they that were the favourites of the monarch. There were no droughts and floods and plagues and fires and premature deaths in those days of Yudhishthira devoted to virtue. And it was only for doing agreeable services, or for worshipping, or for offering tributes that would not impoverish, that other kings used to approach Yudhisthira (and not for hostility or battle.) The large treasure room of the king became so much filled with hoards of wealth virtuously obtained that it could not be emptied even in a hundred years. And the son of Kunti, ascertaining the state of his treasury and the extent of his possessions, fixed his heart upon the celebration of a sacrifice. His friends and officers, each separately and all together, approaching him said,--'The time hath come, O exalted one, for thy sacrifice. Let arrangements, therefore, be made without loss of time.' While they were thus talking, Hari (Krishna), that omniscient and ancient one, that soul of the Vedas, that invincible one as described by those that have knowledge, that foremost of all lasting existences in the universe, that origin of all things, as also that in which all things come to be dissolved, that lord of the past, the future, and the present Kesava--the slayer of Kesi, and the bulwark of all Vrishnis and the dispeller of all fear in times of distress and the smiter of all foes, having appointed Vasudeva to the command of the (Yadava) army, and bringing with him for the king Yudhishthira just a large mass of treasure; entered that excellent city of cities. Khandava, himself surrounded by a mighty host and filling the atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger among men enhancing that limitless mass of wealth the Pandavas had by that inexhaustible ocean of gems he had brought, enhanced the sorrows of the enemies of the Pandavas. The capital of the Bharata was gladdened by Krishna's presence just as a dark region is rendered joyful by the sun or a region of still air by a gentle breeze. Approaching him joyfully and receiving him with due respect, Yudhishthira enquired of his welfare. And after Krishna had been seated at ease, that bull among men, the son of Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and with Bhima and Arjuna and the twins, addressed Krishna thus,--
'O Krishna it is for thee that the whole earth is under my sway. And, O thou of the Vrishni race, it is through thy grace that vast wealth had been got by me. And, O son of Devaki, O Madhava, I desire to devote that wealth according to the ordinance, unto superior Brahmanas and the carrier of sacrificial libations. And, O thou of the Dasarha race, it behoveth thee, O thou of mighty arms, to grant me permission to celebrate a sacrifice along with thee and my younger brothers. Therefore, O Govinda, O thou of long arms, install thyself at that sacrifice; for, O thou of the Dasarha race, if thou performed the sacrifice, I shall be cleansed of sin. Or, O exalted one, grant permission for myself being installed at the sacrifice along with these my younger brothers, for permitted by thee, O Krishna. I shall be able to enjoy the fruit of an excellent sacrifice.
Vaisampayana continued,--"Unto Yudhisthira after he had said this, Krishna, extolling his virtues, said.--'Thou, O tiger among kings, deservest imperial dignity. Let, therefore, the great sacrifice be performed by thee. And if thou performest that sacrifice an obtainest its fruit we all shall regard ourselves as crowned with success. I am always engaged in seeking good. Perform thou then the sacrifice thou desirest. Employ me also in some office for that purpose, for I should obey all thy commands. Yudhisthira replied--O Krishna, my resolve is already crowned with fruit, and success also is surely mine, when thou, O Harishikesa, hast arrived here agreeably to my wish!'
Vaisampayana continued,--"Commanded by Krishna, the son of Pandu along with his brothers set himself upon collecting the materials for the performance of the Rajasuya sacrifice. And that chastiser of all foes, the son of Pandu, then commanded Sahadeva that foremost of all warriors and all ministers also, saying,--Let persons be appointed to collect without loss of time, all those articles which the Brahmanas have directed as necessary for the performance of this sacrifice, and all materials and auspicious necessaries that Dhaumya may order as required for it, each of the kind needed and one after another in due order. Let Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged to collect food if they are to please me. Let these foremost of the Kurus also gather every article of agreeable taste and smell that may delight and attract the hearts of the Brahmanas.'
"Simultaneously with these words of king Yudhisthira the just, Sahadeva that foremost of warriors, having accomplished everything, represented the matter to the king. And Dwaipayana, O king, then appointed as sacrificial priests exalted Brahmanas that were like the Vedas themselves in embodied forms. The son of Satyavati became himself the Brahma of that sacrifice. And that bull of the Dhananjaya race, Susaman, became the chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became the Adhyaryu, and Paila--the son of Vasu and Dhaumya became the Hotris. And O bull of the Bharata race, the disciples and the sons of these men, all well-acquainted with the Vedas and the branches of the Vedas, became Hotragts. And all of them, having uttered benedictions and recited the object of the sacrifice, worshipped, according to the ordinance the large sacrificial compound. Commanded by the Brahmanas, builders and artificers erected numerous edifices there that were spacious and well-perfumed like unto the temples of the gods. After these were finished, that best of kings and that bull among men Yudhishthira. commanded his chief adviser Sahadeva, saying,--'Despatch thou, without loss of time, messengers endued with speed to invite all to the sacrifice. And Sahadeva, hearing these words of the king, despatched messengers telling them,--'Invite ye all the Brahmanas in the kingdom and all the owners of land (Kshatriyas) and all the Vaisyas and also all the respectable Sudras, and bring them hither!'
Vaisampayana continued,--"Endued with speed, these messengers then, thus commanded, invited everybody according to the orders of the Pandava, without losing any time, and brought with them many persons, both friends and strangers. Then, O Bharata, the Brahmanas at the proper time installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And after the ceremony of installation was over, that foremost of men, the virtuous king Yudhishthira the just like the god Dharma himself in human frame, entered the sacrificial compound, surrounded by thousands of Brahmanas and his brothers and the relatives and friends and counsellors, and by a large number of Kshatriya kings who had come from various countries, and by the officers of State. Numerous Brahmanas, well-skilled in all branches of knowledge and versed in the Vedas and their several branches, began to pour in from various countries. Thousands of craftsmen, at the command of king Yudhishthira the just, erected for those Brahmanas with their attendants separate habitations well-provided with food and clothes and the fruits and flowers of every season. And, O king, duly worshipped by the monarch the Brahmanas continued to reside there passing their time in conversation on diverse topics and beholding the performances of actors and dancers. And the clamour of high-souled Brahmanas, cheerfully eating and talking, was heard there without intermission. 'Give,' and 'Eat' were the words that were heard there incessantly and every day. And, O Bharata, king Yudhishthira the just gave unto each of those Brahmanas thousands of kine and beds and gold coins and damsels.
Thus commenced on earth the sacrifice of that unrivalled hero, the illustrious son of Pandu, like the sacrifice in heaven of Sakra himself. Then that bull among men, king Yudhishthira despatched Nakula the son of Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him."
SECTION XXXIII
Vaisampayana said,--"the ever-victorious Nakula, the son of Pandu, having reached Hastinapura, formally invited Bhishma and Dhritarashtra. The elder of the Kuru race with the preceptor at their head, invited with due ceremonies, came with joyous hearts to that sacrifice, with Brahmanas walking before them. And, O hull of the Bharata race, having heard of king Yudhishthira's sacrifice, hundreds of other Kshatriyas acquainted with the nature of the sacrifice, with joyous hearts came there from various countries, desiring to behold king Yudhishthira the son of Pandu and his sacrificial mansion, and brought with them many costly jewels of various kinds. And Dhritarashtra and Bhishma and Vidura of high intelligence; and all Kaurava brothers with Duryyodhana at their head; and Suvala the king of Gandhara and Sakuni endued with great strength; and Achala, and Vrishaka, and Karna that foremost of all charioteers; and Salya endued with great might and the strong Valhika; and Somadatta, and Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa, Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons, and Salya that lord of earth and that great car warrior king Bhagadatta of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy regions on the sea-shore; and many mountain kings, and king Vrihadvala; and Vasudeva the king of the Paundrayas, and the kings of Vanga and Kalinga; and Akastha and Kuntala and the kings of the Malavas and the Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira, and king Kuntibhoja of great energy and king Gauravahana, and all the other heroic kings of Valhika; and Virata with his two sons, and Mavella endued with great might; and various kings and princes ruling in various countries; and, O Bharata king Sisupala endued with great energy and invincible in battle accompanied by his son--all of them came to the sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and Ulmuka and Nishatha and the brave Angavaha; and innumerable other Vrishnis--all mighty car-warriors--came there.
"These and many other kings from the middle country came, O monarch, to that great Rajasuya sacrifice of the son of Pandu. And, O king, at the command of king Yudhishthira the just, mansions were assigned to all those monarchs, that were full of various kinds of edibles and adorned with tanks and tall trees. And the son of Dharma worshipped all those illustrious monarchs as they deserved. Worshipped by the king they retired to mansions that were assigned to them. Those mansions were (white and high) like the cliffs of Kailasa, and delightful to behold, and furnished with every kind of furniture. They were enclosed on all sides with well-built and high white-washed walls; their windows were covered with net-works of gold and their interiors were furnished with rows of pearls, their flights of stairs were easy of ascent and the floors were all laid over with costly carpets. They were all hung over with garlands of flowers and perfumed with excellent aloes. White as snow or the moon, they looked extremely handsome even from the distance of a yojana. Their doors and entrances were set uniformly and were wide enough to admit a crowd of persons. Adorned with various costly articles and built with various metals, they looked like peaks of the Himavat. Having rested a while in those mansions the monarchs beheld king Yudhishthira the just surrounded by numerous Sadasyas (sacrificial priests) and ever performing sacrifices distinguished by large gifts to Brahmanas. That sacrificial mansion wherein were present the kings and Brahmanas and great Rishis looked, O king, as handsome as heaven itself crowded with the gods!"
Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha Parva.
SECTION XXXIV
Vaisampayana said,--"then, O king, Yudhishthira, having approached and worshipped his grandfather and his preceptor, addressed Bhishma and Drona and Kripa and the son of Drona and Duryyodhana and Vivingsati, and said,--'Help me ye all in the mater of this sacrifice. This large treasure that is here is yours. Consult ye with one another and guide me as ye desire.
"The eldest of the sons of Pandu, who had been installed at the sacrifice, having said this unto all, appointed every one of them to suitable offices. He appointed Dussasana to superintend the department of food and other enjoyable articles. Aswatthama was asked to attend on the Brahmanas. Sanjaya was appointed to offer return-worship unto the kings. Bhishma and Drona, both endued with great intelligence, were appointed to see what was done and what was left undone. And the king appointed Kripa to look after the diamonds and gold and the pearls and gems, as also after the distribution of gifts to Brahmanas. And so other tigers among men were appointed to similar offices. Valhika and Dhritarashtra and Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying themselves as lords of the sacrifice. Vidura otherwise called Kshatta, conversant with every rule of morality, became the disburser. Duryyodhana became the receiver of the tributes that were brought by the kings. Krishna who was himself the centre of all worlds and round whom moved every creature, desirous of acquiring excellent fruits, was engaged at his own will in washing the feet of the Brahmanas.
"And desirous of beholding that sacrificial mansion, as also king Yudhishthira the just, none came there with tribute less than a thousand (in number, weight or measure). Everyone honoured the king Yudhishthira the just with large presents of jewels. And each of the kings made a present of his wealth, flattering himself with the proud belief that the jewels he gave would enable the Kuru king Yudhisthira to complete his sacrifice. And, O monarch, the sacrificial compound of the illustrious son of Kunti looked extremely handsome--with the multitude of palaces built so as to last for ever and crowded with guards and warriors. These were so high that their tops touched the cars of the gods that came to behold that sacrifice; as also with the cars themselves of the celestials, and with the dwelling of the Brahmanas and the mansions made there for the kings resembling the cars of the celestials and adorned with gems and filled with every kind of wealth, and lastly with crowds of the kings that came there all endued with beauty and wealth. Yudhisthira, as though vying with Varuna himself in wealth, commenced the sacrifice (of Rajasuya) distinguished by six fires and large gifts to Brahmanas. The King gratified everybody with presents of great value and indeed with every kind of object that one could desire. With abundance of rice and of every kind of food, as also with a mass of jewels brought as tribute, that vast concourse consisted of persons every one of whom was fed to the full. The gods also were gratified at the sacrifice by the Ida, clarified butter, Homa and libations poured by the great Rishis versed in mantras and pronunciation. Like the gods, the Brahmanas also were gratified with the sacrificial gifts and food and great wealth. And all the other orders of men also were gratified at that sacrifice and filled with joy."
SECTION XXXV
(Arghyaharana Parva)
"Vaisampayana said,--On the last day of the sacrifice when the king was to be sprinkled over with the sacred water, the great Brahmana Rishis ever deserving of respectful treatment, along with the invited kings, entered together the inner enclosure of the sacrificial compound. And those illustrious Rishis with Narada as their foremost, seated at their ease with those royal sages within that enclosure, looked like the gods seated in the mansion of Brahma in the company of the celestial Rishis. Endued with immeasurable energy those Rishis, having obtained leisure, started various topics of conversation. 'This is so,' 'This is not so,' 'This is even so.' 'This cannot be otherwise,'--thus did many of them engage in discussions with one another. Some amongst the disputants, by well-chosen arguments made the weaker position appear the stronger and the stronger the weaker. Some disputants endued with great intelligence fell upon the position urged by others like hawks darting at meat thrown up into the air, while some amongst them versed in the interpretations of religious treatises and others of rigid vows, and well-acquainted with every commentary and gloss engaged themselves in pleasant converse. And, O king, that platform crowded with gods, Brahmanas and great Rishis looked extremely handsome like the wide expanse of the firmament studded with stars. O monarch, there was then no Sudra near that platform of Yudhisthira's mansion, nor anybody that was without vows.
"And Narada, beholding the fortunate Yudhisthira's prosperity that was born of that sacrifice, became highly gratified. Beholding that vast concourse all the Kshatriyas, the Muni Narada, O king of men, became thoughtful. And, O bull amongst men, the Rishi began to recollect the words he had heard of old in the mansion of Brahma regarding the incarnation on earth of portions of every deity. And knowing, O son of the Kuru race, that that was a concourse (of incarnate) gods, Narada thought in his mind of Hari with eyes like lotus-petals. He knew that that creator himself of every object one, that exalted of all gods--Narayana--who had formerly commanded the celestials, saying,--'Be ye born on earth and slay one another and come back to heaven'--that slayer of all the enemies of the gods, that subjugator of all hostile towns, in order to fulfil his own promise, had been born in the Kshatriya order. And Narada knew that the exalted and holy Narayana, also called Sambhu the lord of the universe, having commanded all the celestials thus, had taken his birth in the race of Yadus and that foremost of all perpetuator of races, having sprung from the line of the Andhaka-Vrishnis on earth was graced with great good fortune and was shining like the moon herself among stars. Narada knew that Hari the grinder of foes, whose strength of arm was ever praised by all the celestials with Indra among them, was then living in the world in human form. Oh, the Self-Create will himself take away (from the earth) this vast concourse of Kshatriyas endued with so much strength. Such was the vision of Narada the omniscient who knew Hari or Narayana to be that Supreme Lord whom everybody worshipped with sacrifice. And Narada, gifted with great intelligence and the foremost of all persons and conversant with morality, thinking of all this, sat at that sacrifice of the wise king Yudhisthira the just with feelings of awe.
"Then Bhishma, O king, addressing king Yudhisthira the just, said, "O Bharata, let Arghya (an article of respect) be offered unto the kings as each of them deserveth. Listen, O Yudhishthira, the preceptor, the sacrificial priest, the relative, the Snataka, the friend, and the king, it hath been said are the six that deserve Arghya. The wise have said that when any of these dwell with one for full one year he deserveth to be worshipped with Arghya. These kings have been staying with us for some time. Therefore, O king, let Arghyas be procured to be offered unto each of them. And let an Arghya be presented first of all unto him among those present who is the foremost.
"Hearing these words of Bhishma, Yudhishthira said--'O Grandsire, O thou of the Kuru race, whom thou deemest the foremost amongst these and unto whom the Arghya should be presented by us, O tell me.'
"Vaisampayana continued,--Then, O Bharata, Bhishma the son of Santanu, judged it by his intelligence that on earth Krishna was the foremost of all. And he said--'As is the sun among all luminous objects, so is the one (meaning Krishna) (who shines like the sun) among us all, in consequence of his energy, strength and prowess. And this our sacrificial mansion is illuminated and gladdened by him as a sunless region by the sun, or a region of still air by a gust of breeze. Thus commanded by Bhishma, Sahadeva endued with great prowess duly presented the first Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna also accepted it according to the forms of the ordinance. But Sisupala could not bear to see that worship offered unto Vasudeva. And this mighty king of Chedi, reproving in the midst of that assembly both Bhishma and. Yudhishthira, censured Vasudeva thereafter."
SECTION XXXVI
"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race doth not deserve royal worship as if he were a king, in the midst of all these illustrious monarchs. O son of Pandu, this conduct of thine in thus willingly worshipping him with eyes like lotus-petals is not worthy of the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not what morality is, for that is very subtle. Bhishma, this son also of Ganga is of little knowledge and hath transgressed the rules of morality (by giving ye such counsel). And, O Bhishma, if one like thee, possessed of virtue and morality acteth from motives of interest, he is deserving of censure among the honest and the wise. How doth he of the Dasarha race, who is not even a king, accept worship before these kings and how is it that he hath been worshipped by ye? O bull of the Kuru race, if thou regardest Krishna as the oldest in age, here is Vasudeva, and how can his son be said so in his presence? Or, if thou regardest Vasudeva as your well-wisher and supporter, here is Drupada; how then can Madhava deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as preceptor? When Drona is here, how hast thou worshipped him of the Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija? When old Dwaipayana is here, how hath Krishna been worshipped by thee? Again when old Bhishma, the son of Santanu, that foremost of men who is not to die save at his own wish is here, why, O king, hath Krishna been worshipped by thee? When the brave Aswatthaman, versed in every branch of knowledge is here, why, O king, hath Krishna, O thou of the Kuru race, been worshipped by thee? When that King of kings, Duryyodhana, that foremost of men, is here, as also Kripa the preceptor of the Bharata princes, why hath Krishna been worshipped by thee? How, O son of Pandu, passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped Krishna? When the invincible Bhishmaka and king Pandya possessed of every auspicious mark, and that foremost of kings--Rukmi and Ekalavya and Salya, the king of the Madras, are here, how, O son of Pandu, hast thou offered the first worship unto Krishna? Here also is Karna ever boasting of his strength amongst all kings, and (really) endued with great might, the favourite disciple of the Brahmana Jamadagnya, the hero who vanquished in battle all monarchs by his own strength alone. How, O Bharata, hast thou, passing him over, offered the first worship unto Krishna? The slayer of Madhu is neither a sacrificial priest nor a preceptor, nor a king. That thou hast notwithstanding all these worshipped him, O chief of the Kurus, could only have been from motives of gain. If, O Bharata, it was your wish to offer the first worship unto the slayer of Madhu, why were these monarchs brought here to be insulted thus? We have not paid tributes to the illustrious son of Kunti from fear, from desire of gain, or from having been won over by conciliation. On the other hand, we have paid him tribute simply because he hath been desirous of the imperial dignity from motives of virtue. And yet he it is that thus insulteth us. O king, from what else, save motives of insult, could it have been that thou hast worshipped Krishna, who possesseth not the insignia of royalty, with the Arghya in the midst of the assembled monarchs? Indeed, the reputation for virtue that the son of Dharma hath acquired, hath been acquired by him without cause, for who would offer such undue worship unto one that hath fallen off from virtue. This wretch born in the race of the Vrishnis unrighteously slew of old the illustrious king Jarasandha. Righteousness hath today been abandoned by Yudhishthira and meanness only hath been displayed by him in consequence of his having offered the Arghya to Krishna. If the helpless sons of Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to have enlightened them as to thy claims to the first worship? Why also, O Janarddana, didst thou accept the worship of which thou art unworthy, although it was offered unto thee by those mean-minded princes? Thou thinkest much of the worship unworthily offered unto thee, like a dog that lappeth in solitude a quantity of clarified butter that it hath obtained. O Janarddana, this is really no insult offered unto the monarchs; on the other hand it is thou whom the Kurus have insulted. Indeed, O slayer of Madhu, as a wife is to one that is without virile power, as a fine show is to one that is blind, so is this royal worship to thee who art no king. What Yudhishthira is, hath been seen; what Bhishma is, hath been seen; and what this Vasudeva is hath been seen. Indeed, all these have been seen as they are!"
"Having spoken these words, Sisupala rose from his excellent seat, and accompanied by the kings, went out of that assembly."
SECTION XXXVII
"Vaisampayana said,--Then the king Yudhishthira hastily ran after Sisupala and spoke unto him sweetly and in a conciliating tone the following words,--'O lord of earth, what thou hast said is scarcely proper for thee. O king, it is highly sinful and needlessly cruel. Insult not Bhishma, O king, by saying that he doth not know what virtue is. Behold, these many kings, older than thou art, all approve of the worship offered unto Krishna. It behoveth thee to bear it patiently like them. O ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so well as this one of the Kuru race.'"
"Bhishma also, after this, said,--He that approveth not the worship offered unto Krishna, the oldest one in the universe, deserveth neither soft words nor conciliation. The chief of warriors of the Kshatriya rare who having overcome a Kshatriya in battle and brought him under his power, setteth him free, becometh the guru (preceptor or master) of the vanquished one. I do not behold in this assembly of kings even one ruler of men who hath not been vanquished in battle by the energy of this son of the Satwata race. This one (meaning Krishna) here, of undefiled glory, deserveth to be worshipped not by ourselves alone, but being of mighty arms, he deserveth to be worshipped by the three worlds also. Innumerable warriors among Kshatriyas have been vanquished in battle by Krishna. The whole universe without limit is established in him of the Vrishni race. Therefore do we worship Krishna amongst the best and the oldest, and not others. It behoveth thee not to say so. Let thy understanding be never so. I have, O king, waited upon many persons that are old in knowledge. I have heard from all those wise men, while talking; of the numerous much-regarded attributes of the accomplished Sauri. I have also heard many times all the acts recited by people that Krishna of great intelligence hath performed since his birth. And, O king of Chedi, we do not from caprice, or keeping in view our relationship or the benefits he may confer on us, worship Janarddana who is worshipped by the good on earth and who is the source of the happiness of every creature. We have offered unto him the first worship because of his fame, his heroism, his success. There is none here of even tender years whom we have not taken into consideration. Passing over many persons that are foremost for their virtues, we have regarded Hari as deserving of the first worship. Amongst the Brahmanas one that is superior in knowledge, amongst the Kshatriyas one that is superior in strength, amongst the Vaisyas one that is superior in possessions and wealth, and amongst the Sudras one that is superior in years, deserveth to be worshipped. In the matter of the worship offered unto Govinda, there are two reason, viz., knowledge of the Vedas and their branches, and also excess of strength. Who else is there in the world of men save Kesava that is so distinguished? Indeed, liberality, cleverness, knowledge of the Vedas, bravery, modesty, achievements, excellent intelligence, humility, beauty, firmness, contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye kings; it behoveth ye to approve of the worship that hath been offered unto Krishna who is of great accomplishments, who as the preceptor, the father, the guru, is worthy of the Arghya and deserving of (everybody's) worship. Hrishikesa is the sacrificial priest, the guru, worthy of being solicited to accept one's daughter in marriage, the Snataka, the king, the friend: therefore hath Achyuta been worshipped by us. Krishna is the origin of the universe and that in which the universe is to dissolve. Indeed, this universe of mobile and immobile creatures hath sprung into existence from Krishna only. He is the unmanifest primal cause (Avyakta Prakriti), the creator, the eternal, and beyond the ken of all creatures. Therefore doth he of unfading glory deserve highest worship. The intellect, the seat of sensibility, the five elements, air, heat, water, ether, earth, and the four species of beings (oviparous, viviparous, born of filthy damp and vegetal) are all established in Krishna. The sun, the moon, the constellations, the planets, all the principal directions, the intermediate directions, are all established in Krishna. As the Agnihotra is the foremost among all Vedic sacrifices, as the Gayatri is the foremost among metres, as the king is the foremost among men, as the ocean is the foremost among all rivers, as the moon is the foremost among all constellations, as the sun is the foremost among all luminous bodies, as the Meru is the foremost among all mountains, as Garuda is the foremost among all birds, so as long as the upward, downward, and sideway course of the universe lasteth, Kesava is the foremost in all the worlds including the regions of the celestials. This Sisupala is a mere boy and hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna thus. This ruler of Chedi will never see virtue in that light in which one that is desirous of acquiring high merit will see it. Who is there among the old and the young or among these illustrious lords of earth that doth not regard Krishna as deserving of worship or that doth not worship Krishna? If Sisupala regardeth this worship as undeserved, it behoveth him to do what is proper in this matter.'"
SECTION XXXVIII
"Vaisampayana said,--The mighty Bhishma ceased, having said this. Sahadeva then answered (Sisupala) in words of grave import, saying,--'If amongst ye there be any king that cannot bear to see Kesava of dark hue, the slayer of Kesi, the possessor of immeasurable energy, worshipped by me, this my foot is placed on the heads of all mighty ones (like him). When I say this, let that one give me an adequate reply. And let those kings that possess intelligence approve the worship of Krishna who is the preceptor, the father, the guru, and deserveth the Arghya and the worship (already offered unto him).'
"When Sahadeva thus showed his foot, no one among those intelligent and wise and proud and mighty monarchs said anything. And a shower of flowers fell on Sahadeva's head, and an incorporeal voice said--'Excellent, excellent.' Then Narada clad in black deer-skin, speaking of both the future and the past, that dispeller of all doubts, fully acquainted with all the worlds, said in the midst of innumerable creatures, these words of the clearest import,--'Those men that will not worship the lotus-eyed Krishna should be regarded as dead though moving, and should never be talked to on any occasion.'"
"Vaisampayana continued,--Then that god among men, Sahadeva cognisant of the distinction between a Brahmana and a Kshatriya, having worshipped those that deserved worship, completed that ceremony. But upon Krishna having received the first worship, Sunitha (Sisupala) that mower of foes--with eyes red as copper from anger, addressed those rulers of men and said,--'When I am here to head ye all, what are ye thinking of now? Arrayed let us stand in battle against the assembled Vrishnis and the Pandavas?' And the bull of the Chedis, having thus stirred the kings up, began to consult with them how to obstruct the completion of the sacrifice. All the invited monarchs who had come to the sacrifice, with Sunitha as their chief, looked angry and their faces became pale. They all said, 'We must so act that the final sacrificial rite performed by Yudhishthira and the worship of Krishna may not be regarded as having been acquiesced in by us. And impelled by a belief in their power and great assurance, the kings, deprived of reason through anger, began to say this. And being moved by self-confidence and smarting under the insult offered unto them, the monarchs repeatedly exclaimed thus. Though their friends sought to appease them, their faces glowed with anger like those of roaring lions driven away from their preys. Krishna then understood that the vast sea of monarchs with its countless waves of troops was preparing for a terrific rush."
SECTION XXXIX
(Sisupala-badha Parva)
"Vaisampayana said,--Beholding that vast assembly of kings agitated with wrath, even like the terrific sea agitated by the winds that blow at the time of the universal dissolution, Yudhishthira addressing the aged Bhishma, that chief of intelligent men and the grandsire of the Kurus, even like Puruhita (Indra) that slayer of foes, of abundant energy addressing Vrihaspati, said,--'This vast ocean of kings, hath been agitated by wrath. Tell me, O Grandsire, what I should do in view of this. O Grandsire, now what I should do that my sacrifice may not be obstructed and my subjects may not be injured.'
"When king Yudhishthira the just, conversant with morality, said this, Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear not, O tiger of the Kurus. Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practise. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth. Indeed, O child, like dogs before the lion, these (monarchs) are barking in rage before the sleeping lion of the Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh up, this chief of the Chedis--this lion among men--maketh these monarchs look like lions. O child, O thou foremost of all monarchs, this Sisupala possessed of little intelligence is desirous of taking along with him all these kings, through the agency of him who is the soul of the universe, to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of taking back unto himself the energy that existeth in this Sisupala. O Chief of all intelligent men, O son of Kunti, the intelligence of this wicked-minded king of the Chedis, as also of all these monarchs, hath become perverse. Indeed, the intelligence of all those whom this tiger among men desireth to take unto himself, becometh perverse even like that of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as also the destroyer of all created beings of the four species, (oviparous, etc.,) existing in the three worlds.'"
"Vaisampayana continued--Then the ruler of Chedis, having heard these words of Bhishma, addressed the latter, O Bharata, in words that were stern and rough."
SECTION XL
'Sisupala said,--'Old and infamous wretch of thy race, art thou not ashamed of affrighting all these monarchs with these numerous false terrors! Thou art the foremost of the Kurus, and living as thou dost in the third state (celibacy) it is but fit for thee that thou shouldst give such counsel that is so wide of morality. Like a boat tied to another boat or the blind following the blind, are the Kurus who have thee for their guide. Thou hast once more simply pained our hearts by reciting particularly the deeds of this one (Krishna), such as the slaying of Putana and others. Arrogant and ignorant as thou art, and desirous of praising Kesava, why doth not this tongue of thine split up into a hundred parts? How dost thou, superior as thou art in knowledge, desire to praise that cow-boy in respect of whom even men of little intelligence may address invectives? If Krishna in his infancy slew a vulture, what is there remarkable in that, or in that other feat of his, O Bhishma, viz., in his slaughter of Aswa and Vrishava, both of whom were unskilled in battle? If this one threw drown by a kick an inanimate piece of wood, viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what is there remarkable in this one's having supported for a week the Govardhan mount which is like an anthill? 'While sporting on the top of a mountain this one ate a large quantity of food,'--hearing these words of thine many have wondered exceedingly. But, O thou who art conversant with the rules of morality, is not this still more wrongful that that great person, viz., Kansa, whose food this one ate, hath been slain by him? Thou infamous one of the Kuru race, thou art ignorant of the rules of morality. Hast thou not ever heard, from wise men speaking unto thee, what I would now tell thee? The virtuous and the wise always instruct the honest that weapons must never be made to descend upon women and kine and Brahmanas and upon those whose food hath been taken, as also upon those whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these teachings hath been thrown away by thee. O infamous one of the Kuru race, desiring to praise Kesava, thou describest him before me as great and superior in knowledge and in age, as if I knew nothing. If at thy word, O Bhishma, one that hath slain women (meaning Putana) and kine be worshipped, then what is to become of this great lesson? How can one who is such, deserve praise, O Bhishma? 'This one is the foremost of all wise men,--'This one is the lord of the universe'--hearing these words of thine, Janarddana believeth that these are all true. But surely, they are all false. The verses that a chanter sings, even if he sings them often, produce no impression on him. And every creature acts according to his disposition, even like the bird Bhulinga (that picks the particles of flesh from between the lion's teeth, though preaching against rashness). Assuredly thy disposition is very mean. There is not the least doubt about it. And so also, it seemeth, that the sons of Pandu who regard Krishna as deserving of worship and who have thee for their guide, are possessed of a sinful disposition. Possessing a knowledge of virtue, thou hast fallen off from the path of the wise. Therefore thou art sinful. Who, O Bhishma, knowing himself to be virtuous and superior in knowledge, will so act as thou hast done from motives of virtue? If thou knowest the ways of the morality, if thy mind is guided by wisdom, blessed be thou. Why then, O Bhishma, was that virtuous girl Amva, who had set her heart upon another, carried off by thee, so proud of wisdom and virtue? Thy brother Vichitravirya conformably to the ways of the honest and the virtuous, knowing that girl's condition, did not marry her though brought by thee. Boasting as thou dost of virtue, in thy very sight, upon the widow of thy brother were sons begotten by another according to the ways of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which thou leadest either from ignorance or from impotence, is fruitless. O thou who art conversant with virtue, I do not behold thy well-being. Thou who expoundest morality in this way dost not seem to have ever waited upon the old. Worship, gift, study,--sacrifices distinguished by large gifts to the Brahmanas,--these all equal not in merit even one-sixteenth part of that which is obtainable by the possession of a son. The merit, O Bhishma, that is acquired by numberless vows and fasts assuredly becomes fruitless in the case of one that is childless. Thou art childless and old and the expounder of false morality. Like the swan in the story, thou shalt now die at the hands of thy relatives. Other men possessed of knowledge have said this of old. I will presently recite it fully in thy hearing.
"There lived of yore an old swan on the sea-coast. Ever speaking of morality, but otherwise in his conduct, he used to instruct the feathery tribe. Practise ye virtue and forego sin,--these were the words that other truthful birds, O Bhishma, constantly heard him utter And the other oviparous creatures ranging the sea, it hath been heard by us, O Bhishma use for virtue's sake to bring him food. And, O Bhishma, all those other birds, keeping their eggs, with him, ranged and dived in the waters of the sea. And the sinful old swan, attentive to his own pursuits, used to eat up the eggs of all those birds that foolishly trusted in him. After a while when the eggs were decreasing in number, a bird of great wisdom had his suspicions roused and he even witnessed (the affair) one day. And having witnessed the sinful act of the old swan, that bird in great sorrow spoke unto all the other birds. Then, O thou best of the Kurus, all those birds witnessing with their own eyes the act of the old swan, approached that wretch of false conduct and slew him.
"Thy behaviour, O Bhishma, is even like that of the old swan. These lords of earth might slay thee in anger like those creatures of the feathery tribe slaying the old swan. Persons conversant with the Puranas recite a proverb, O Bhishma, as regards this occurrence, I shall, O Bharata, repeat it to thee fully. It is even this: O thou that supportest thyself on thy wings, though thy heart is affected (by the passions), thou preachest yet (of virtue); but this thy sinful act of eating up the eggs transgresseth thy speech!"
SECTION XLI
"Sisupala said,--"That mighty king Jarasandha who desired not to fight with Krishna, saying 'He is a slave,' was worthy of my greatest esteem. Who will regard as praiseworthy the act which was done by Kesava, as also by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an improper gate, disguised as a Brahmana, thus Krishna observed the strength of king Jarasandha. And when that monarch offered at first unto this wretch water to wash his feet, it was then that he denied his Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was this Krishna that refused that monarch's request. If this one is the lord of the universe, as this fool representeth him to be, why doth he not regard himself as a Brahmana? This, however, surpriseth me greatly that though thou leadest the Pandavas away from the path of the wise, they yet regard thee as honest. Or, perhaps, this is scarcely a matter of surprise in respect of those that have thee, O Bharata, womanish in disposition and bent down with age, for their counsellor in everything."
"Vaisampayana continued,--Hearing these words of Sisupala, harsh both in import and sound, that foremost of mighty men, Bhimasena endued with energy became angry. And his eyes, naturally large and expanding and like unto lotus leaves became still more extended and red as copper under the influence of that rage. And the assembled monarchs beheld on his forehead three lines of wrinkles like the Ganga of treble currents on the treble-peaked mountain. When Bhimasena began to grind his teeth in rage, the monarchs beheld his face resembling that of Death himself, at the end of the Yuga, prepared to swallow every creature. And as the hero endued with great energy of mind was about to leap up impetuously, the mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the celestial generalissimo). And, O Bharata, Bhima's wrath was soon appeased by Bhishma, the grand-sire of the Kurus, with various kinds of counsel. And Bhima, that chastiser of foes, could not disobey Bhishma's words, like the ocean that never transgresseth (even when swollen with the waters of the rainy season) its continents. But, O king, even though Bhima was angry, the brave Sisupala depending on his own manhood, did not tremble in fear. And though Bhima was leaping up impetuously every moment, Sisupala bestowed not a single thought on him, like a lion that recks not a little animal in rage. The powerful king of Chedi, beholding Bhima of terrible prowess in such rage, laughingly said,--'Release him, O Bhishma! Let all the monarchs behold him scorched by my prowess like an insect in fire.' Hearing these words of the ruler of the Chedis, Bhishma, that foremost of the Kurus and chief of all intelligent men, spoke unto Bhima these words."
SECTION XLII
"Bhishma said,--This Sisupala was born in the line of the king of Chedi with three eyes and four hands. As soon as he was born, he screamed and brayed like an ass. On that account, his father and mother along with their relatives, were struck with fear. And beholding these extraordinary omens, his parents resolved to abandon him. But an incorporeal voice, about this time, said unto the king and his wife with their ministers and priest, all with hearts paralysed by anxiety, those words,--'This thy son, O king, that hath been born will become both fortunate and superior in strength. Therefore thou hast no fear from him. Indeed cherish the child without anxiety. He will not die (in childhood). His time is not yet come. He that will slay him with weapons hath also been born.' Hearing these words, the mother, rendered anxious by affection for her son, addressed the invisible Being and said,--I bow with joined hands unto him that hath uttered these words respecting my son; whether he be an exalted divinity or any other being, let him tell me another word, I desire to hear who will be the slayer of this my son. The invisible Being then said,--'He upon whose lap this child being placed the superfluous arms of his will fall down upon the ground like a pair of five-headed snakes, and at the sight of whom his third eye on the forehead will disappear, will be his slayer?' Hearing of the child's three eyes and four arms as also of the words of the invisible Being, all the kings of the earth went to Chedi to behold him. The king of Chedi worshipping, as each deserved, the monarchs that came, gave his child upon their laps one after another. And though the child was placed upon the laps of a thousand kings, one after another, yet that which the incorporeal voice had said came not to pass. And having heard of all this at Dwaravati, the mighty Yadava heroes Sankarshana and Janarddana also went to the capital of the Chedis, to see their father's sister--that daughter of the Yadavas (the queen of Chedi) And saluting everybody according to his rank and the king and queen also, and enquiring after every body's welfare, both Rama and Kesava took their seats. And after those heroes had been worshipped, the queen with great pleasure herself placed the child on the lap of Damodara. As soon as the child was placed on his lap, those superfluous arms of his fell down and the eye on his forehead also disappeared. And beholding this, the queen in alarm and anxiety begged of Krishna a boon. And she said,--'O mighty-armed Krishna, I am afflicted with fear; grant me a boon. Thou art the assurer of all afflicted ones and that the dispeller of everybody's fear. Thus addressed by her. Krishna, that son of the Yadu race, said--'Fear not, O respected one. Thou art acquainted with morality. Thou needest have no fear from me. What boon shall I give thee? What shall I do, O aunt? Whether able or not, I shall do thy bidding.'--Thus spoken to by Krishna, the queen said, 'O thou of great strength, thou wilt have to pardon the offences of Sisupala for my sake. O tiger of the Yadu race. Know O lord, even this is the boon that I ask.' Krishna then said, 'O aunt, even when he will deserve to be slain, I will pardon an hundred offences of his. Grieve thou not.'
"Bhishma continued,--'Even thus, O Bhima, is this wretch of a king--Sisupala of wicked heart, who, proud of the boon granted by Govinda, summons thee to battle!'"
SECTION XLIII
"Bhishma said,--The will under which the ruler of Chedi summoneth thee to fight though thou art of strength that knoweth no deterioration, is scarcely his own intention. Assuredly, this is the purpose of Krishna himself, the lord of the universe. O Bhima, what king is there on earth that would dare abuse me thus, as this wretch of his race, already possessed by Death, hath done to-day? This mighty-armed one is, without doubt, a portion of Hari's energy. And surely, the Lord desireth to take back unto himself that energy of his own. In consequence of this, O tiger of the Kuru race, this tiger-like king of Chedi, so wicked of heart, roareth in such a way caring little for us all."
"Vaisampayana continued,--"Hearing these words of Bhishma, the king of Chedi could bear no more, He then replied in rage unto Bhishma in these words.--
'Let our foes, O Bhishma, be endued with that prowess which this Kesava hath, whom thou like a professional chanter of hymns praisest, rising repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in praising others, then praise thou these kings, leaving off Krishna. Praise thou this excellent of kings, Darada, the ruler of Valhika, who rent this earth as soon as he was born. Praise thou, O Bhishma, this Karna, the ruler of the territories of Anga and Vanga, who is equal in strength unto him of a thousand eyes, who draweth a large bow, who endued with mighty arms owneth celestial ear-rings of heavenly make with which he was born and this coat of mail possessing the splendour of the rising sun, who vanquished in a wrestling encounter the invincible Jarasandha equal unto Vasava himself, and who tore and mangled that monarch. O Bhishma, praise Drona and Aswatthaman, who both father and son, are mighty warriors, worthy of praise, and the best of Brahmanas, and either of whom, O Bhishma, if enraged could annihilate this earth with its mobile and immobile creatures, as I believe. I do not behold, O Bhishma, the king that is equal in battle unto Drona or Aswatthaman. Why wishest thou not to praise them? Passing over Duryyodhana, that mighty-armed king of kings, who is unequalled in whole earth girt with her seas and king Jayadratha accomplished in weapons and endued with great prowess, and Druma the preceptor of the Kimpurushas and celebrated over the world for prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata princes and endued with great energy, why dost thou praise Kesava? Passing over that foremost of bowmen--that excellent of kings, Rukmin of great energy, why praisest thou Kesava? Passing over Bhishmaka of abundant energy, and king Dantavakra, and Bhagadatta known for his innumerable sacrificial stakes, and Jayatsena the king of the Magadha, and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind is always inclined to sing the praises of others, why dost thou not praise Salya and other rulers of the earth? O king, what can be done by me when (it seemeth) thou hast not heard anything before from virtuous old men giving lessons in morality? Hast thou never heard, O Bhishma, that reproach and glorification, both of self and others, are not practices of those that are respectable? There is no one that approveth thy conduct, O Bhishma, in unceasingly praising with devotion, from ignorance alone, Kesava so unworthy of praise. How dost thou, from thy wish alone, establish the whole universe in the servitor and cowherd of Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not conformable to thy true nature, like to what may be in the bird Bhulinga, as hath already been said by me. There is a bird called Bhulinga living on the other side of the Himavat. O Bhishma, that bird ever uttereth words of adverse import. Never do anything rash,--this is what she always sayeth, but never understandeth that she herself always acteth very rashly. Possessed of little intelligence that bird picketh from the lion's mouth the pieces of flesh sticking between the teeth, and at a time when the lion is employed in eating. Assuredly, O Bhishma, that bird liveth at the pleasure of the lion. O sinful wretch, thou always speakest like that bird. And assuredly, O Bhishma, thou art alive at the pleasure only of these kings. Employed in acts contrary to the opinions of all, there is none else like thee!"
"Vaisampayana continued,--Hearing these harsh words of the ruler of Chedi, Bhishma, O king, said in the hearing of the king of Chedi,--'Truly am I alive at the pleasure of these rulers of earth. But I do regard these kings as not equal to even a straw.' As soon as these words were spoken by Bhishma, the kings became inflamed with wrath. And the down of some amongst them stood erect and some began to reprove Bhishma. And hearing those words of Bhishma, some amongst them, that were wielders of large bows exclaimed, 'This wretched Bhishma, though old, is exceedingly boastful. He deserveth not our pardon. Therefore, ye kings, incensed with rage as this Bhishma is, it is well that this wretch were slain like an animal, or, mustering together, let us burn him in a fire of grass or straw.' Hearing these words of the monarchs, Bhishma the grand-sire of the Kurus, endued with great intelligence, addressing those lords of earth, said,--'I do not see the end of our speeches, for words may be answered with words. Therefore, ye lords of earth, listen ye all unto what I say. Whether I be slain like an animal or burnt in a fire of grass and straw, thus do I distinctly place my foot on the heads of ye all. Here is Govinda, that knoweth no deterioration. Him have we worshipped. Let him who wisheth for speedy death, summon to battle Madhava of dark hue and the wielder of the discus and the mace; and falling enter into and mingle with the body of this god!"
SECTION XLIV
"Vaisampayana said,--Hearing these words of Bhishma, the ruler of Chedi endued with exceeding prowess, desirous of combating with Vasudeva addressed him and said,--O Janarddana, I challenge thee. Come, fight with me until I slay thee today with all the Pandavas. For, O Krishna, the sons of Pandu also, who disregarding the claims of all these kings, have worshipped thee who art no king, deserve to be slain by me along with thee. Even this is my opinion, O Krishna, that they who from childishness have worshipped thee, as if thou deservest it, although thou art unworthy of worship, being only a slave and a wretch and no king, deserve to be slain by me.' Having said this, that tiger among kings stood there roaring in anger. And after Sisupala had ceased, Krishna addressing all the kings in the presence of the Pandavas, spoke these words in a soft voice.--'Ye kings, this wicked-minded one, who is the son of a daughter of the Satwata race, is a great enemy of us of the Satwata race; and though we never seek to injure him, he ever seeketh our evil. This wretch of cruel deeds, ye kings, hearing that we had gone to the city of Pragjyotisha, came and burnt Dwaraka, although he is the son of my father's sister. While king Bhoja was sporting on the Raivataka hill, this one fell upon the attendants of that king and slew and led away many of them in chains to his own city. Sinful in all his purpose, this wretch, in order to obstruct the sacrifice of my father, stole the sacrificial horse of the horse-sacrifice that had been let loose under the guard of armed men. Prompted by sinful motives, this one ravished the reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to the country of the Sauviras. This injurer of his maternal uncle, disguising himself in the attire of the king of Karusha, ravished also the innocent Bhadra, the princess of Visala, the intended bride of king Karusha. I have patiently borne all these sorrows for the sake of my father's sister. It is, however, very fortunate that all this hath occurred today in the presence of all the kings. Behold ye all today the hostility this one beareth towards me. And know ye also all that he hath done me at my back. For the excess of that pride in which he hath indulged in the presence of all these monarchs, he deserveth to be slain by me. I am ill able to pardon today the injuries that he hath done me. Desirous of speedy death, this fool had desired Rukmini. But the fool obtained her not, like a Sudra failing to obtain the audition of the Vedas."
Vaisampayana continued,--"Hearing these words of Vasudeva, all the assembled monarchs began to reprove the ruler of Chedi. But the powerful Sisupala, having heard these words, laughed aloud and spoke thus,--'O Krishna, art thou not ashamed in saying in this assembly, especially before all these kings that Rukmini (thy wife) had been coveted by me? O slayer of Madhu, who else is there than thee, who regarding himself a man would say in the midst of respectable men that his wife had been intended for some body else? O Krishna, pardon me if thou pleasest, or pardon me not. But angry or friendly, what canst thou do unto me?'
"And while Sisupala was speaking thus, the exalted slayer of Madhu thought in his mind of the discus that humbleth the pride of the Asuras. And as soon as the discus came into his hands, skilled in speech the illustrious one loudly uttered these words,--'Listen ye lords of earth, why this one had hitherto been pardoned by me. As asked by his mother, a hundred offences (of his) were to be pardoned by me. Even this was the boon she had asked, and even this I granted her. That number, ye kings, hath become full. I shall now slay him in your presence, ye monarchs.' Having said this, the chief of the Yadus, that slayer of all foes, in anger, instantly cut off the head of the ruler of Chedi by means of his discus. And the mighty-armed one fell down like a cliff struck with thunder. And, O monarch, the assembled kings then beheld a fierce energy, like unto the sun in the sky, issue out of the body of the king of Chedi, and O king, that energy then adored Krishna, possessed of eyes like lotus leaves and worshipped by all the worlds, and entered his body. And all the kings beholding the energy which entered that mighty-armed chief of men regarded it as wonderful. And when Krishna had slain the king of Chedi, the sky, though cloudless, poured showers of rain, and blasting thunders were hurled, and the earth itself began to tremble. There were some among the kings who spoke not a word during those unspeakable moments but merely sat gazing at Janarddana. And some there were that rubbed in rage their palms with their forefingers. And there were others who deprived of reason by rage bit their lips with their teeth. And some amongst the kings applauded him of the Vrishni race in private. And some there were that became excited with anger; while others became mediators. The great Rishis with pleased hearts praised Kesava and went away. And all the high-souled Brahmanas and the mighty kings that were there, beholding Krishna's prowess, became glad at heart and praised him.
"Yudhishthira then commanded his brothers to perform without delay the funeral rites of king Sisupala, the brave son of Damaghosha, with proper respect. The sons of Pandu obeyed the behest of their brother. And Yudhishthira then, with all the kings, installed the son of king Sisupala in the sovereignty of the Chedis.
"Then that sacrifice, O monarch, of the king of the Kurus possessed of great energy, blessed with every kind of prosperity, became exceedingly handsome and pleasing unto all young men. And commenced auspiciously, and all impediments removed, and furnished with abundance of wealth and corn, as also with plenty of rice and every kind of food, it was properly watched by Kesava. And Yudhishthira in due time completed the great sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his bow called Saranga and his discus and mace, guarded that sacrifice till its completion. And all the Kshatriya monarchs, having approached the virtuous Yudhishthira who had bathed after the conclusion of the sacrifice, said these words: 'By good fortune thou hast come out successful. O virtuous one, thou hast obtained the imperial dignity. O thou of the Ajamida race, by thee hath been spread the fame of thy whole race. And, O king of kings, by this act of thine, thou hast also acquired great religious merit. We have been worshipped by thee to the full extent of our desires. We now tell thee that we are desirous of returning to our own kingdoms. It behoveth thee to grant us permission.'
"Hearing these words of the monarchs, king Yudhishthira the just, worshipping each as he deserved, commanded his brothers, saying, 'These monarchs had all come to us at their own pleasure. These chastisers of foes are now desirous of returning to their own kingdoms, bidding me farewell. Blest be ye, follow ye these excellent kings to the confines of our own dominions.' Hearing these words of their brother, the virtuous Pandava princes followed the kings, one after another as each deserved. The powerful Dhrishtadyumna followed without loss of time king Virata: and Dhananjaya followed the illustrious and mighty charioteer Yajnasena; and the mighty Bhimasena followed Bhishma and Dhritarashtra: and Sahadeva, that master of battle, followed the brave Drona and his son; and Nakula, O king, followed Suvala with his son; and the sons of Draupadi with the son of Subhadra followed those mighty warriors--the kings of the mountainous countries. And other bulls among Kshatriyas followed other Kshatriyas. And the Brahmanas by thousands also went away, duly worshipped.
"After all the Kings and the Brahmanas had gone away, the powerful Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with thy leave, I also desire to go to Dwaraka. By great good fortune, thou hast accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have accomplished the great sacrifice. And it is owing to thy grace that the whole Kshatriya world having accepted my sway, had come hither with valuable tribute. O hero, without thee, my heart never feeleth any delight. How can I, therefore, O hero, give thee, O sinless one, leave to go? But thou must have to go to the city of Dwaraka.' The virtuous Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said,--'O aunt, thy sons have now obtained the imperial dignity. They have obtained vast wealth and been also crowned with success. Be pleased with all this. Commanded by thee, O aunt, I desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi and Subhadra. Coming out then of the inner apartments accompanied by Yudhishthira, he performed his ablutions and went through the daily rites of worship, and then made the Brahmanas utter benedictions. Then the mighty armed Daruka came there with a car of excellent design and body resembling the clouds. And beholding that Garuda-bannered car arrived thither, the high-souled one, with eyes like lotus leaves, walked round it respectfully and ascending on it set out for Dwaravati. And king Yudhishthira the just, blessed with prosperity, accompanied by his brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of cars for a moment, addressing Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou thy subjects with ceaseless vigilance and patience. And as the clouds are unto all creatures, as the large tree of spreading bough is unto birds, as he of a thousand eyes is unto the immortals, be thou the refuge and support of thy relatives. And Krishna and Yudhishthira having thus talked unto each other took each other's leave and returned to their respective homes. And, O king, after the chief of the Satwata race had gone to Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these bulls among men,--continued to live in that celestial assembly house.
SECTION XLV
(Dyuta Parva)
Vaisampayana said,--"when that foremost of sacrifices, the Rajasuya so difficult of accomplishment, was completed, Vyasa surrounded by his disciples presented himself before Yudhishthira. And Yudhishthira, upon beholding him quickly rose from his seat, surrounded by his brothers, and worshipped the Rishi who was his grand-father, with water to wash his feet and the offer of a seat. The illustrious one having taken his seat on a costly carpet inlaid with gold, addressed king Yudhishthira the just and said.--'Take thy seat'. And after the king had taken his seat surrounded by his brothers, the illustrious Vyasa, truthful in speech said,--'O son of Kunti, thou growest from good fortune. Thou hast obtained imperial sway so difficult of acquisition. And O perpetuator of the Kuru race, all the Kauravas have prospered in consequence of thee. O Emperor, I have been duly worshipped. I desire now to go with thy leave! King Yudhishthira the just, thus addressed by the Rishi of dark hue, saluted (him) his grandfather and touching his feet said,--'O chief of men, a doubt difficult of being dispelled, hath risen within me. O bull among regenerate ones, save thee there is none to remove it. The illustrious Rishi Narada said that (as a consequence of the Rajasuya sacrifice) three kinds of portents, viz., celestial, atmospherical and terrestrial ones happen. O grandsire, have those portents been ended by the fall of the kind of the Chedis?''
Vaisampayana continued,--"Hearing these words of the king, the exalted son of Parasara, the island-born Vyasa of dark hue, spoke these words,--'For thirteen years, O king, those portents will bear mighty consequences ending in destruction, O king of kings, of all the Kshatriyas. In course of time, O bull of the Bharata race, making thee the sole cause, the assembled Kshatriyas of the world will be destroyed, O Bharata, for the sins of Duryodhana and through the might of Bhima and Arjuna. In thy dream, O king of kings thou wilt behold towards the end of this might the blue throated Bhava, the slayer of Tripura, ever absorbed in meditation, having the bull for his mark, drinking off the human skull, and fierce and terrible, that lord of all creatures, that god of gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha, armed with the trident and the bow called Pinaka, and attired in tiger skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and seated on his bull, gazing unceasingly towards the direction (south) presided over by the king of the Pitris. Even this will be the dream thou wilt dream today, O king of kings. Do not grieve for dreaming such a dream. None can rise superior to the influence of Time. Blest be thou! I will now proceed towards the Kailasa mountain. Rule thou the earth with vigilance and steadiness, patiently bearing every privation!'"
Vaisampayana continued,--"Having said this, the illustrious and island-born Vyasa of dark hue, accompanied by his disciples ever following the dictates of the Vedas, proceeded towards Kailasa. And after the grand-father had thus gone away, the king afflicted with anxiety and grief, began to think continuously upon what the Rishi hath said. And he said to himself, 'Indeed what the Rishi hath said must come to pass. We will succeed in warding off the fates by exertion alone?' Then Yudhishthira endued with great energy addressing all his brothers, said, 'Ye tigers among men, ye have heard what the island-born Rishi hath told me. Having heard the words of the Rishi, I have arrived at this firm resolution viz., that I should die, as I am ordained to be the cause of the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended so what need is there for me to live?' Hearing these words of the king, Arjuna replied, 'O king, yield not thyself to this terrible depression that is destructive of reason. Mustering fortitude, O great king, do what would be beneficial.' Yudhishthira then, firm in truth, thinking all the while of Dwaipayana's words answered his brothers thus,--'Blest be ye. Listen to my vow from this day. For thirteen years, what ever purpose have I to live for, I shall not speak a hard word to my brothers or to any of the kings of the earth. Living under the command of my relatives, I shall practise virtue, exemplifying my vow. If I live in this way, making no distinction between my own children and others, there will be no disagreement (between me and others). It is disagreement that is the cause of war in the world. Keeping war at a distance, and ever doing what is agreeable to others, evil reputation will not be mine in the world, ye bulls among men. Hearing these words of their eldest brother, the Pandavas, always engaged in doing what was agreeable to him, approved of them. And Yudhishthira the just, having pledged so, along with his brothers in the midst of that assembly, gratified his priests as also the gods with due ceremonies. And, O bull of the Bharata race, after all the monarchs had gone away, Yudhishthira along with his brothers, having performed the usual auspicious rites, accompanied by his ministers entered his own palace. And, O ruler of men, king Duryodhana and Sakuni, the son of Suvala, continued to dwell in that delightful assembly house.
SECTION XLVI
Vaisampayana said,--"That bull among men, Duryodhana, continued to dwell in that, assembly house (of the Pandavas). And with Sakuni, the Kuru prince slowly examined the whole of that mansion, and the Kuru prince beheld in it many celestial designs, which he had never seen before in the city called after the elephant (Hastinapore). And one day king Duryodhana in going round that mansion came upon a crystal surface. And the king, from ignorance, mistaking it for a pool of water, drew up his clothes. And afterwards finding out his mistake the king wandered about the mansion in great sorrow. And sometime after, the king, mistaking a lake of crystal water adorned with lotuses of crystal petals for land, fell into it with all his clothes on. Beholding Duryodhana fallen into the lake, the mighty Bhima laughed aloud as also the menials of the palace. And the servants, at the command of the king, soon brought him dry and handsome clothes. Beholding the plight of Duryodhana, the mighty Bhima and Arjuna and both the twins--all laughed aloud. Being unused to putting up with insults, Duryodhana could not bear that laugh of theirs. Concealing his emotions he even did not cast his looks on them. And beholding the monarch once more draw up his clothes to cross a piece of dry land which he had mistaken for water, they all laughed again. And the king sometime after mistook a closed door made of crystal as open. And as he was about to pass through it his head struck against it, and he stood with his brain reeling. And mistaking as closed another door made of crystal that was really open, the king in attempting to open it with stretched hands, tumbled down. And coming upon another door that was really open, the king thinking it as closed, went away from it. And, O monarch, king Duryodhana beholding that vast wealth in the Rajasuya sacrifice and having become the victim of those numerous errors within the assembly house at last returned, with the leave of the Pandavas, to Hastinapore.
And the heart of king Duryodhana, afflicted at sight of the prosperity of the Pandavas, became inclined to sin, as he proceeded towards his city reflecting on all he had seen and suffered. And beholding the Pandavas happy and all the kings of the earth paying homage to them, as also everybody, young and old, engaged in doing good unto them, and reflecting also on the splendour and prosperity of the illustrious sons of Pandu, Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his city) with an efflicted heart, the prince thought of nothing else but that assembly house and that unrivalled prosperity of the wise Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up with his thoughts then that he spoke not a word to Suvala's son even though the latter addressed him repeatedly. And Sakuni, beholding him absent-minded, said,--'O Duryodhana, why art thou proceeding thus'?
"Duryodhana replied,--O uncle, beholding this whole earth owning the sway of Yudhishthira in consequence of the might of the illustrious Arjuna's weapons and beholding also that sacrifice of the son of Pritha like unto the sacrifice of Sakra himself of great glory among the celestials, I, being filled with jealousy and burning day and night, am being dried up like a shallow tank in the summer season. Behold, when Sisupala was slain by the chief of the Satwatas, there was no man to take the side of Sisupala. Consumed by the fire of the Pandava, they all forgave that offence; otherwise who is there that could forgive it? That highly improper act of grave consequence done by Vasudeva succeeded in consequence of the power of the illustrious son of Pandu. And so many monarchs also brought with them various kinds of wealth for king Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding Yudhishthira's prosperity of such splendour, my heart burneth, efflicted with jealously, although it behoveth me not to be jealous.'
"Having reflected in this way, Duryodhana, as if burnt by fire, addressed the king of Gandhara again and said,--'I shall throw myself upon a flaming fire or swallow poison or drown myself in water. I cannot live. What man is there in the world possessed of vigour who can bear to see his foes in the enjoyment of prosperity and himself in destitution? Therefore I who bear to see that accession of prosperity and fortune (in my foes) am neither a woman nor one that is not a woman, neither also a man nor one that is not a man. Beholding their sovereignty over the world and vast affluence, as also that sacrifice, who is there like me that would not smart under all that? Alone I am incapable of acquiring such royal prosperity; nor do I behold allies that could help me in the matter. It is for this that I am thinking of self-destruction. Beholding that great and serene prosperity of the son of Kunti, I regard Fate as supreme and exertions fruitless. O son of Suvala, formerly I strove to compass his destruction. But baffling all my efforts he hath grown in prosperity even like the lotus from within a pool of water. It is for this that I regard Fate as supreme and exertions fruitless. Behold, the sons of Dhritarashtra are decaying and the sons of Pritha are growing day by day. Beholding that prosperity of the Pandavas, and that assembly house of theirs, and those menials laughing at me, my heart burneth as if it were on fire. Therefore, O uncle, know me now as deeply grieved and filled with jealousy, and speak of it to Dhritarashtra.
SECTION XLVII
"Sakuni said.--'O Duryodhana, thou shouldst not be jealous of Yudhishthira. The sons of Pandu are enjoying what they deserve in consequence of their own good fortune. O slayer of foes, O great king, thou couldst not destroy them by repeatedly devising numberless plans, many of which thou hadst even put to practice. Those tigers among men out of sheer luck escaped all those machinations. They have obtained Draupadi for wife and Drupada with his sons as also Vasudeva of great prowess as allies, capable of helping them in subjugating the whole world. And O king, having inherited the paternal share of the kingdom without being deprived of it they have grown in consequence of their own energy. What is there to make thee sorry for this? Having gratified Hustasana, Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible quivers and many celestial weapons. With that unique bow and by the strength of his own arms also he hath brought all the kings of the world under his sway. What is there to make thee sorry for this? Having saved the Asura Maya from a conflagration, Arjuna, that slayer of foes, using both his hands with equal skill, caused him to build that assembly house. And it is for this also that commanded by Maya, those grim Rakshasas called Kinkaras supported that assembly house. What is there in this to make thee sorry? Thou hast said, O king, that thou art without allies. This, O Bharata, is not true. These thy brothers are obedient to thee. Drona of great prowess and wielding the large bow along with his son, Radha's son Karna, the great warrior Gautama (Kripa), myself with my brothers and king Saumadatti--these are thy allies. Uniting thyself with these, conquer thou the whole of the earth.'
"Duryodhana said,--'O king, with thee, as also with these great warriors, I shall subjugate the Pandavas, if it pleases thee. If I can now subjugate them, the world will be mine and all the monarchs, and that assembly house so full of wealth.'
"Sakuni replied,--'Dhananjaya and Vasudeva, Bhimasena and Yudhishthira, Nakula and Sahadeva and Drupada with his sons,--these cannot be vanquished in battle by even the celestials, for they are all great warriors wielding the largest bows, accomplished in weapons, and delighting in battle. But, O king, I know the means by which Yudhishthira himself may be vanquished. Listen to me and adopt it.'
"Duryodhana said,--'without danger to our friends and other illustrious men, O uncle, tell me if there is any way by which I may vanquish him.'
"Sakuni said,--'The son of Kunti is very fond of dice-play although he doth not know how to play. That king if asked to play, is ill able to refuse. I am skillful at dice. There is none equal to me in this respect on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask him to play at dice. Skilled at dice, I will win his kingdom, and that splendid prosperity of his for thee, O bull among men. But, O Duryodhana, represent all this unto the king (Dhritarashtra). Commanded by thy father I will win without doubt the whole of Yudhishthira's possessions.'
"Duryodhana said 'O son of Suvala, thou thyself represent properly all this to Dhritarashtra, the chief of the Kurus. I shall not be able to do so.
SECTION XLVIII
Vaisampayana said--"O king, impressed with the great Rajasuya sacrifice of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the intentions of Duryodhana, while accompanying him in the way from the assembly house, and desirous of saying what was agreeable to him, approached Dhritarashtra endued with great wisdom, and finding the monarch deprived of his eye seated (in his throne), told him these words,--'Know, O great king, O bull of the Bharata race, that Duryodhana, having lost colour, hath become pale and emaciated and depressed and a prey to anxiety. Why dost thou not, after due enquiry, ascertain the grief that is in the heart of thy eldest son, the grief that is caused by the foe?'
"Dhritarashtra said,--'Duryodhana, what is the reason of thy great affliction. O son of the Kuru race? If it is fit for me to hear it, then tell me the reason. This Sakuni here says that thou hast lost colour, become pale and emaciated, and a prey to anxiety. I do not know what can be the reason of the sorrow. This vast wealth of mine is at thy control. Thy brothers and all our relations never do anything that is disagreeable to thee. Thou wearest the best apparel and eatest the best food that is prepared with meat. The best of horse carries thee. What it is, therefore, that hath made thee pale and emaciated? Costly beds, beautiful damsels, mansions decked with excellent furniture, and sport of the delightful kind, without doubt these all wait but at thy command, as in the case of the gods themselves Therefore, O proud one, why dost thou grieve, O son, as if thou wert destitute.'
"Duryodhana said,--'I eat and dress myself like a wretch and pass my time all the while a prey to fierce jealousy. He indeed is a man, who incapable of bearing the pride of the foe, liveth having vanquished that foe with the desire of liberating his own subjects from the tyranny of the foe. Contentment, as also pride, O Bharata, are destructive of prosperity; and those other two qualities also, viz., compassion and fear. One who acteth under the influence of these, never obtaineth anything high. Having beheld Yudhishthira's prosperity, whatever I enjoy brings me no gratification. The prosperity of Kunti's son that is possessed of such splendour maketh me pale. Knowing the affluence of the foe and my own destitution, even though that affluence is not before me, I yet see it before me. Therefore, have I lost colour and become melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight thousand Snataka Brahmanas leading domestic lives, giving unto each of them thirty slave-girls. Beside this, thousand other Brahmanas daily eat at his palace the best of food on golden plates. The king of Kambhoja sent unto him (as tribute) innumerable skins, black, darkish, and red, of the deer Kadali, as also numberless blankets of excellent textures. And hundreds and thousands and thousands of she-elephants and thirty thousand she-camels wander within the palace, for the kings of the earth brought them all as tribute to the capital of the Pandavas. And, O lord of earth, the kings also brought unto this foremost of sacrifices heaps upon heaps of jewels and gems for the son of Kunti. Never before did I see or hear of such enormous wealth as was brought unto the sacrifice of the intelligent sons of Pandu. And, O king, beholding that enormous collection of wealth belonging to the foe, I can not enjoy peace of mind. Hundreds of Brahmanas supported by the grants that Yudhishthira hath given them and possessing wealth of kine, waited at the palace gate with three thousands of millions of tribute but were prevented by the keepers from entering the mansion. Bringing with them clarified butter in handsome Kamandalus made of gold, they did not obtain admission into the palace, and Ocean himself brought unto him in vessels of white copper the nectar that is generated within his waters and which is much superior to that which flowers and annual plants produce for Sakra. And Vasudeva (at the conclusion of the sacrifice) having brought an excellent conch bathed the Sun of Pritha with sea water brought in thousand jars of gold, all well adorned with numerous gems. Beholding all this I became feverish with jealousy. Those jars had been taken to the Eastern and the Southern oceans. And they had also been taken on the shoulders of men to the Western ocean, O bull among men. And, O father, although none but birds only can go to the Northern region Arjuna, having gone thither, exacted as tribute a vast quantity of wealth. There is another wonderful incident also which I will relate to thee. O listen to me. When a hundred thousand Brahmanas were fed, it had been arranged that to notify this act every day conches would be blown in a chorus. But, O Bharata, I continually heard conches blown there almost repeatedly. And hearing those notes my hair stood on end. And, O great king, that palatial compound, filled with innumerable monarchs that came there as spectators, looked exceedingly handsome like the cloudless firmament with stars. And, O king of men, the monarchs came into that sacrifice of the wise son of Pandu bringing with them every kind of wealth. And the kings that came there became like Vaisyas the distributors of food unto the Brahmanas that were fed. And O king, the prosperity that I beheld of Yudhishthira was such that neither the chief himself of the celestials, nor Yama or Varuna, nor the lord of the Guhyakas owneth the same. And beholding that great prosperity of the son of Pandu, my heart burneth and I cannot enjoy peace.
"Hearing these words of Duryodhana, Sakuni replied,--'Hear how thou mayest obtain this unrivalled prosperity that thou beholdest in the son of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an adept at dice, superior to all in the world. I can ascertain the success or otherwise of every throw, and when to stake and when not. I have special knowledge of the game. The Son of Kunti also is fond of dice playing though he possesseth little skill in it. Summoned to play or battle, he is sure to come forward, and I will defeat him repeatedly at every throw by practising deception. I promise to win all that wealth of his, and thou, O Duryodhana, shalt then enjoy the same.'"
Vaisampayana continued,--"King Duryodhana, thus addressed by Sakuni, without allowing a moment to elapse, said unto Dhritarashtra,--'This, Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of the sons of Pandu. It behoveth thee to grant him permission to do so.'
"Dhritarashtra replied,--'I always follow the counsels of Kshatta, my minister possessed of great wisdom. Having consulted with him, I will inform thee what my judgment is in respect of this affair. Endued with great foresight, he will, keeping morality before his eyes, tell us what is good and what is proper for both parties, and what should be done in this matter.'
"Duryodhana said,--'If thou consultest with Kshatta he will make thee desist. And if thou desist, O king, I will certainly kill myself. And when I am dead, O king, thou wilt become happy with Vidura. Thou wilt then enjoy the whole earth; what need hast thou with me?'"
Vaisampayana continued,--"Dhritarashtra, hearing these words of affliction uttered by Duryodhana from mixed feeling, himself ready to what Duryodhana had dictated, commanded his servant, saying,--'Let artificers be employed to erect without delay a delightful and handsome and spacious palace with an hundred doors and a thousand columns. And having brought carpenters and joiners, set ye jewels and precious stones all over the walls. And making it handsome and easy of access, report to me when everything is complete. And, O monarch, king Dhritarashtra having made this resolution for the pacification of Duryodhana, sent messengers unto Vidura for summoning him. For without taking counsel with Vidura never did the monarch form any resolution. But as regards the matter at hand, the king although he knew the evils of gambling, was yet attracted towards it. The intelligent Vidura, however, as soon as he heard of it, knew that the arrival of Kali was at hand. And seeing that the way to destruction was about to open, he quickly came to Dhritarashtra. And Vidura approaching his illustrious eldest brother and bowing down unto his feet, said these words:
'O exalted king, I do not approve of this resolution that thou hast formed. It behave thee, O king, to act in such a way that no dispute may arise between thy children on account of this gambling match.'
Dhritarashtra replied,--'O Kshatta, if the gods be merciful unto us, assuredly no dispute will ever arise amongst my sons. Therefore, auspicious or otherwise, beneficial or otherwise, let this friendly challenge at dice proceed. Even this without doubt is what fate hath ordained for us. And, O son of the Bharata race, when I am near, and Drona and Bhishma and thou too, nothing evil that even Fate might have ordained is likely to happen. Therefore, go thou on a car yoking thereto horses endued with the speed of the wind, so that thou mayest reach Khandavaprastha even today and bring thou Yudhishthira with thee. And, O Vidura, I tell that even this is my resolution. Tell me nothing. I regard Fate as supreme which bringeth all this.' Hearing these words of Dhritarashtra and concluding that his race was doomed, Vidura in great sorrow went unto Bhishma with great wisdom."
SECTION XLIX
Janamejaya said,--"O thou foremost of all conversant with the Vedas, how did that game at dice take place, fraught with such evil to the cousins and through which my grand-sires, the son of Pandu, were plunged into such sorrow? What kings also were present in that assembly, and who amongst them approved of the gambling match and who amongst them forbade it? O sinless one, O chief of regenerate ones, I desire thee to recite in detail all about this, which, indeed, was the cause of the destruction of the world."
Santi said,--"Thus addressed by the king, the disciple of Vyasa, endued with great energy and conversant with the entire Vedas, narrated everything that had happened."
Vaisampayana said,--"O best of the Bharatas, O great king, if thou desirest to hear, then listen to me as I narrate to thee everything again in detail.
"Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika, calling Duryodhana told him again in private--'O son of Gandhari, have nothing to do with dice. Vidura doth not speak well of it. Possessed of great wisdom, he will never give me advice that is not for my good. I also regard what Vidura sayeth as exceedingly beneficial for me. Do that, O son, for I regard it all as for thy good also. Indeed, Vidura knoweth with all its mysteries the science (of political morality) that the illustrious and learned and wise Vrihaspati, the celestial Rishi who is the spiritual guide of Vasava--had unfolded unto the wise chief of the immortals. And O son, I always accept what Vidura adviseth. O king, as the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura possessed of great intelligence esteemed as the foremost of the Kurus. Therefore, O son, have nothing to do with dice. It is evident that dice soweth dissensions. And dissensions are the ruin of the kingdom. Therefore, O son, abandon this idea of gambling. O son, thou hast obtained from us what, it hath been ordained, a father and a mother should give unto their son, viz., ancestral rank and possessions. Thou art educated and clever in every branch of knowledge, and hast been brought up with affection in thy paternal dwelling. Born the eldest among all thy brothers, living within thy own kingdom, why regardest thou thyself as unhappy? O thou of mighty arms, thou obtainest food and attire of the very best kind and which is not obtainable by ordinary men. Why dost thou grieve yet. O son, O mighty-armed one, ruling thy large ancestral kingdom swelling with people and wealth, thou shinest as splendidly as the chief of the celestials in heaven. Thou art possessed of wisdom. It behoveth thee to tell me what can be the root of this grief that hath made thee so melancholy.
"Duryodhana replied,--'I am a sinful wretch, O king, because I eat and dress beholding (the prosperity of the foes). It hath been said that man is a wretch who is not filled with jealousy at the sight of his enemy's prosperity. O exalted one, this kind of prosperity of mine doth not gratify me. Beholding that blazing prosperity of the son of Kunti, I am very much pained. I tell thee strong must be my vitality, in as much as I am living even at the sight of the whole earth owning the sway of Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and the Lauha-janghas are living in the palace of Yudhishthira like bondsmen. The Himavat, the ocean, the regions on the sea-shore, and the numberless other regions that yield jewels and gems, have all acknowledged superiority of the mansion of Yudhishthira in respect of wealth it containeth. And, O Monarch, regarding me as the eldest and entitled to respect, Yudhishthira having received me respectfully, appointed me in receiving the jewels and gems (that were brought as tribute). O Bharata, the limit and the like of the excellent and invaluable jewels that were brought there have not been seen. And O king, my hands were fatigued in receiving that wealth. And when I was tired, they that brought those valuable articles from distant regions used to wait till I was able to resume my labour. Bringing jewels from the lake Vindu, the Asura architect Maya constructed (for the Pandavas) a lake-like surface made of crystal. Beholding the (artificial) lotuses with which it was filled, I mistook it, O king for water. And seeing me draw up my clothes (while about to cross it), Vrikodara (Bhima) laughed at me, regarding me as wanting in jewels and having lost my head at the sight of the affluence of my enemy. If I had the ability, I would, O king, without the loss of a moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata, that insult by the foe burneth me. Once again, O king, beholding a similar lake that is really full of water but which I mistook for a crystal surface, I fell into it. At that, Bhima with Arjuna once more laughed derisively, and Draupadi also accompanied by other females joined in the laughter. That paineth my heart exceedingly. My apparel having been wet, the menials at the command of the king gave me other clothes. That also is my great sorrow. And O king, hear now of another mistake that I speak of. In attempting to pass through what is exactly of the shape of a door but through which there was really no passage, I struck my forehead against stone and injured myself. The twins Nakula and Sahadeva beholding from a distance that I was so hit at the head came and supported me in their arms, expressing great concern for me. And Sahadeva repeatedly told me, as if with a smile,--'This O king, is the door. Go this way!' And Bhimasena, laughing aloud, addressed me and said,--'O son of Dhritarashtra, this is the door. And, O king I had not even heard of the names of those gems that I saw in that mansion. And it is for these reasons that my heart so acheth."
SECTION L
Duryodhana said,--'Listen now, O Bharata, about all the most costly articles I saw, belonging unto the sons of Pandu, and brought one after another by the kings of the earth. Beholding that wealth of the foe, I lost my reason and scarcely knew myself. And, O Bharata, listen as I describe that wealth consisting of both manufactures and the produce of the land. The king of Kamboja gave innumerable skins of the best king, and blankets made of wool, of the soft fur of rodents and other burroughers, and of the hair of cats,--all inlaid with threads of gold. And he also gave three hundred horses of the Titteti and the Kalmasha species possessing noses like parrots. And he also gave three hundred camels and an equal number of she-asses, all fattened with the olives and the Pilusha. And innumerable Brahmanas engaged in rearing cattle and occupied in low offices for the gratification of the illustrious king Yudhishthira the just waited at the gate with three hundred millions of tribute but they were denied admission into the palace. And hundred upon hundreds of Brahmanas possessing wealth of kine and living upon the lands that Yudhishthira had given them, came there with their handsome golden Kamandalus filled with clarified butter. And though they had brought such tribute, they were refused admission into the palace. And the Sudra kings that dwelt in the regions on the seacoast, brought with them, O king, hundred thousands of serving girls of the Karpasika country, all of beautiful features and slender waist and luxuriant hair and decked in golden ornaments; and also many skins of the Ranku deer worthy even of Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas, Paradas, Tungas, with the Kitavas who lived upon crops that depended on water from the sky or of the river and also they who were born in regions on the sea-shore, in woodlands, or countries on the other side of the ocean waited at the gate, being refused permission to enter, with goats and kine and asses and camels and vegetable, honey and blankets and jewels and gems of various kinds. And that great warrior king Bhagadatta, the brave ruler of Pragjyotisha and the mighty sovereign of the mlechchas, at the head of a large number of Yavanas waited at the gate unable to enter, with a considerable tribute comprising of horses of the best breed and possessing the speed of the wind. And king Bhagadatta (beholding the concourse) had to go away from the gate, making over a number of swords with handles made of the purest ivory and well-adorned with diamonds and every kind of gems. And many tribes coming from different regions, of whom some possess two eyes, some three and some had eyes on their foreheads, and those also called Aushmikas, and Nishadas, and Romakas, some cannibals and many possessing only one leg. I say, O king, standing at the gate, being refused permission to enter. And these diverse rulers brought as tribute ten thousand asses of diverse hues and black necks and huge bodies and great speed and much docility and celebrated all over the world. And these asses were all of goodly size and delightful colour. And they were all bred on the coast of Vankhu. And there were many kings that gave unto Yudhishthira much gold and silver. And having given much tribute they obtained admission into the palace of Yudhishthira. The people that came there possessing only one leg gave unto Yudhishthira many wild horses, some of which were as red as the cochineal, and some white, and some possessing the hues of the rainbow and some looking like evening clouds, and some that were of variegated colour. And they were all endued with the speed of the mind. And they also gave unto the king enough gold of superior quality. I also saw numberless Chins and Sakas and Uddras and many barbarous tribes living in the woods, and many Vrishnis and Harahunas, and dusky tribes of the Himavat, and many Nipas and people residing in regions on the sea-coast, waiting at the gate being refused permission to enter. And the people of Valhika gave unto him as tribute ten thousand asses, of goodly size and black necks and daily running two hundred miles, And those asses were of many shapes. And they were well-trained and celebrated all over the world. And possessed of symmetrical proportion and excellent colour, their skins were pleasant to the touch. And the Valhikas also presented numerous blankets of woollen texture manufactured in Chin and numerous skins of the Ranku deer, and clothes manufactured from jute, and others woven with the threads spun by insects. And they also gave thousands of other clothes not made of cotton, possessing the colour of the lotus. And these were all of smooth texture. And they also gave soft sheep-skins by thousands. And they also gave many sharp and long swords and scimitars, and hatchets and fine-edged battle-axes manufactured in the western countries. And having presented perfumes and jewels and gems of various kinds by thousands as tribute, they waited at the gate, being refused admission into the palace. And the Sakas and Tukhatas and Tukharas and Kankas and Romakas and men with horns bringing with them as tribute numerous large elephants and ten thousand horses, and hundreds and hundreds of millions of gold waited at the gate, being refused permission to enter. And the kings of the eastern countries having presented numerous valuable articles including many costly carpets and vehicles and beds, and armours of diverse hues decked with jewels and gold and ivory, and weapons of various kinds, and cars of various shapes and handsome make and adorned with gold, with well-trained horses trimmed with tiger skins, and rich and variegated blankets for caprisoning elephants, and various kinds of jewels and gems, arrows long and short and various other kinds of weapons, obtained permission to enter the sacrificial palace of the illustrious Pandava!'"
SECTION LI
Duryodhana said,--'O sinless one, listen to me as I describe that large mass of wealth consisting of various kinds of tribute presented unto Yudhishthira by the kings of the earth. They that dwell by the side of the river Sailoda flowing between the mountains of Mer and Mandara and enjoy the delicious shade of topes of the Kichaka bamboo, viz., the Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas, the Kulindas, the Tanganas, and the other Tanganas, brought as tribute heaps of gold measured in dronas (jars) and raised from underneath the earth by ants and therefore called after these creatures. The mountain tribes endued with great strength having brought as tribute numerous Chamaras (long brushes) soft and black and others white as moon-beam and sweet honey extracted from the flowers growing on the Himavat as also from the Mishali champaka and garlands of flowers brought from the region of the northern Kurus, and diverse kinds of plants from the north even from Kailasa, waited with their heads bent down at the gate of king Yudhishthira, being refused permission to enter. I also beheld there numberless chiefs of the Kiratas armed with cruel weapons and ever engaged in cruel deeds, eating of fruits and roots and attired in skins and living on the northern slopes of the Himavat and on the mountain from behind which the sun rises and in the region of Karusha on the sea-coast and on both sides of the Lohitya mountains. And, O king, having brought with them as tribute loads upon loads of sandal and aloe as also black aloe, and heaps upon heaps of valuable skins and gold and perfumes, and ten thousand serving-girls of their own race, and many beautiful animals and birds of remote countries, and much gold of great splendour procured from mountains, the Kiratas waited at the gate, being refused permission to enter. The Kairatas, the Daradas, the Darvas, the Suras, the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas, the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along with the Palhavas, the Vashatayas, the Mauleyas along with the Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good and well-born Kshatriyas distributed into regular clans and trained to the use of arms, brought tribute unto king Yudhishthira by hundreds and thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas, the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the Saisavas, and innumerable Karnapravaranas, who presented themselves at the gate, were told by the gate-keepers at the command of the king, that if they could wait and bring good tribute they could obtain admission. Then the kings of those nations each gave a thousand elephants furnished with tusks like unto the shafts of ploughs and decked with girdles made of gold, and covered with fine blankets and therefore, resembling the lotus in hue. And they were all darkish as rocks and always musty, and procured from the sides of the Kamyaka lake, and covered with defensive armour. And they were also exceedingly patient and of the best breed. And having made these presents, those kings were permitted to enter. O king, these and many others, coming from various regions, and numberless other illustrious kings, brought jewels and gems unto this sacrifice. And Chitraratha, also the king of Gandharvas, the friend of Indra, gave four hundred horses gifted with the speed of the wind. And the Gandharva Tumvuru gladly gave a hundred horses of the colour of mango leaf and decked in gold. And, O thou of the Kuru race, the celebrated king of the Mlechcha tribe, called the Sukaras, gave many hundreds of excellent elephants. And Virata, the king of Matsya, gave as tribute two thousand elephants decked in gold. And king Vasudana from the kingdom of Pansu presented unto the son of Pandu six and twenty elephants and two thousand horses. O king, all decked in gold and endued with speed and strength and in full vigour of youth, and diverse other kinds of wealth. And Yajnasena presented unto the sons of Pandu for the sacrifice, fourteen thousand serving-girls and ten thousand serving-men with their wives, many hundreds of excellent elephants, six and twenty cars with elephants yoked unto them, and also his whole kingdom. And Vasudeva of the Vrishni race, in order to enhance the dignity of Arjuna, gave fourteen thousands of excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is the soul of Krishna, and whatever Arjuna may say Krishna is certain to accomplish. And Krishna is capable of abandoning heaven itself for the sake of Arjuna. and Arjuna also is capable of sacrificing his life for the sake of Krishna. And the Kings of Chola and Pandya, though they brought numberless jars of gold filled with fragrant sandal juice from the hills of Malaya, and loads of sandal and aloe wood from the Dardduras hills, and many gems of great brilliancy and fine cloths inlaid with gold, did not obtain permission (to enter). And the king of the Singhalas gave those best of sea-born gems called the lapis lazuli, and heaps of pearls also, and hundreds of coverlets for elephants. And numberless dark-coloured men with the ends of their, eyes red as copper, attired in clothes decked with gems, waited at the gate with those presents. And numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas and serving Sudras, from love of Yudhishthira, brought tribute unto the son of Pandu. And even all the Mlechchas, from love and respect, came unto Yudhishthira. And all orders of men, good, indifferent and low, belonging to numberless races, coming from diverse lands made Yudhishthira's habitation the epitome of the world.
"And beholding the kings of the earth to present unto the foes such excellent and valuable presents, I wished for death out of grief. And O king, I will now tell thee of the servants of the Pandavas, people for whom Yudhishthira supplieth food, both cooked and uncooked. There are a hundred thousand billions of mounted elephants and cavalry and a hundred millions of cars and countless foot soldiers. At one place raw provisions are being measured out; at another they are being cooked; and at another place the foods are being distributed. And the notes of festivity are being heard everywhere. And amongst men of all orders I beheld not a single one in the mansion of Yudhishthira that had not food and drink and ornaments. And eighty-eight thousands of Snataka Brahmanas leading domestic lives, all supported by Yudhishthira, with thirty serving-girls given unto each, gratified by the king, always pray with complacent hearts for the destruction of his foes. And ten thousands of other ascetics with vital seed drawn up, daily eat of golden plates in Yudhishthira's palace. And, O king, Yajnaseni, without having eaten herself, daily seeth whether everybody, including even the deformed and the dwarfs, hath eaten or not. And, O Bharata, only two do not pay tribute unto the son of Kunti, viz., the Panchalas in consequence of their relationship by marriage, and the Andhakas and Vrishnis in consequence of their friendship.
SECTION LII
Duryodhana said,--"Those king that are revered over all the world, who are devoted to truth and who are pledged to the observance of rigid vows, who are possessed of great learning and eloquence, who are fully conversant with the Vedas and their branches as also with sacrifices, who have piety and modesty, whose souls are devoted to virtue, who possess fame, and who have enjoyed the grand rites of coronation, all wait upon and worship Yudhishthira. And, O king, I beheld there many thousands of wild kine with as many vessels of white copper for milking them, brought thither by the kings of the earth as sacrificial presents to be given away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing Yudhishthira at the conclusion of the sacrifice, many kings with the greatest alacrity, themselves brought there in a state of purity many excellent jars (containing water). And king Vahlika brought there a car decked with pure gold. And king Sudakshina himself yoked thereto four white horses of Kamboja breed, and Sunitha of great might fitted the lower pole and the ruler of Chedi with his own hands took up and fitted the flag-staff. And the king of the Southern country stood ready with the coat of mail; the ruler of Magadha, with garlands of flowers and the head-gear; the great warrior Vasudana with a sixty years old elephant, the king of Matsya, with the side-fittings of the car, all encased in gold; king Ekalavya, with the shoes; the king of Avanti, with diverse kinds of water for the final bath; king Chekitana, with the quiver; the king of Kasi, with the bow; and Salya; with a sword whose hilt and straps were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit, with Narada and Asita's son Devala, standing before performed the ceremony of sprinkling the sacred water over the king. And the great Rishis with cheerful hearts sat where the sprinkling ceremony was performed. And other illustrious Rishis conversant with the Vedas, with Jamadagni's son among them, approached Yudhishthira, the giver of large sacrificial presents, uttering mantras all the while, like the seven Rishis, approaching the great India in heaven. And Satyaki of unbaffled prowess held the umbrella (over the king's head). And Dhananjaya and Bhima were engaged in tanning the king; while the twins held a couple of chamaras in their hands. And the Ocean himself brought in a sling that big conch of Varuna which the celestial artificer Viswakarman had constructed with a thousand Nishkas of gold, and which Prajapati had in a former Kalpa, presented unto India. It was with that conch that Krishna bathed Yudhishthira after the conclusion of the sacrifice, and beholding it, I swooned away. People go to the Eastern or the Western seas and also to the Southern one. But, O father, none except birds can ever go to the Northern sea. But the Pandavas have spread their dominion even there, for I heard hundreds of conches that had been brought thence blown (in the sacrificial mansion) indicative of auspicious rejoicing. And while those conches blew simultaneously, my hair stood on end. And those among the kings, who were weak in strength fell down. And Dhrishtadyumna and Satyaki and the sons of Pandu and Kesava,--those eight, endued with strength and prowess and handsome in person, beholding the kings deprived of consciousness and myself in that plight, laughed outright. Then Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the principal Brahmanas five hundred bullocks with horns plated with gold. And king Yudhishthira, the son of Kunti, having completed the Rajasuya sacrifice, obtained like the exalted Harishchandra such prosperity that neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its like. And beholding, O exalted one, such prosperity, in the son of Pritha which is even like that which Harishchandra had, I do not see the least good in continuing to live, O Bharata! O ruler of men, a yoke that is tied (to the bullock's shoulders) by a blind man becomes loosened. Even such is the case with us. The younger ones are growing while the elder ones are decaying. And beholding all this, O chief of the Kurus, I cannot enjoy peace even with the aid of reflection. And it is for this, O king, that I am plunged into grief and becoming pale and emaciated."
SECTION LIII
"Dhritrashtra said,--Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other's possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one's own affairs, and protecting what hath been earned,--these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.'"
SECTION LIV
"Duryodhana said,--'He that is devoid of intellect but hath merely heard of many things, can scarcely understand the real import of the scriptures, like the spoon that hath no perception of the taste of the soup it toucheth. Thou knowest everything, but yet confoundest me. Like a boat fastened to another, thou and I are tied to each other. Art thou unmindful of thy own interests? Or, dost thou entertain hostile feeling towards me? These thy sons and allies are doomed to destruction, inasmuch as they have thee for their ruler, for thou describest as attainable in the future what is to be done at the present moment. He often trippeth whose guide acts under the instructions of others. How then can his followers expect to come across a right path? O king, thou art of mature wisdom; thou hast the opportunity to listen to the words of old, and thy senses also are under thy control. It behoveth thee not to confound us who are ready to seek our own interests. Vrihaspati hath said that the usage of kings are different from those of common people. Therefore kings should always attend to their own interests with vigilance. The attainment of success is the sole criterion that should guide the conduct of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what scruples can there be in the duties of one's own order? He that is desirous of snatching the blazing prosperity of his foe, should, O bull of the Bharata race, bring every direction under his subjection like the charioteer taming the steeds with his whip. Those used to handling weapons say that, a weapon is not simply an instrument that cuts but is a means, whether covert or overt, that can defeat a foe. Who is to be reckoned a foe and who a friend, doth not depend on one's figure or dimensions. He that paineth another is, O king, to be regarded a foe by him that is pained. Discontent is the root of prosperity. Therefore, O king, I desire to be discontented. He that striveth after the acquisition of prosperity is, O king, a truly politic person. Nobody should be attached to wealth and affluence, for the wealth that hath been earned and hoarded may be plundered. The usages of kings are even such. It was during a period of peace that Sakra cut off the head of Namuchi after having given a pledge to the contrary, and it was because he approved of this eternal usage towards the enemy that he did so. Like a snake that swalloweth up frogs and other creatures living in holes, the earth swalloweth up a king that is peaceful and a Brahmana that stirreth not out of home. O king, none can by nature be any person's foe. He is one's foe, and not anybody else, who hath common pursuits with one. He that from folly neglecteth a growing foe, hath his vitals cut off as by a disease that he cherished without treatment. A foe, however insignificant, if suffered to grow in prowess, swalloweth one like the white ants at the root of a tree eating off the tree itself. O Bharata, O Ajamida, let not the prosperity of the foe be acceptable to thee. This policy (of neglecting the foe) should always be borne on their heads by the wise even like a load. He that always wisheth for the increase of his wealth, ever groweth in the midst of his relatives even like the body naturally growing from the moment of birth. Prowess conferreth speedy growth. Coveting as I do the prosperity of the Pandavas. I have not yet made it my own. At present I am a prey to doubts in respect of my ability. I am determined to resolve those doubts of mine. I will either obtain that prosperity of theirs, or lie down having perished in battle. O king when the state of my mind is such, what do I care now for life, for the Pandavas are daily growing while our possessions know no increase?'"
SECTION LV
"Sakuni said,--O thou foremost of victorious persons, I will snatch (for thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of which thou grievest so. Therefore, O king, let Yudhishthira the son of Kunti be summoned. By throwing dice a skilful man, himself uninjured, may vanquish one that hath no skill. Know, O Bharata, that betting is my bow, the dice are my arrows, the marks on them my bow-string, and the dice-board my car.
"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to snatch the prosperity of the son of Pandu by means of dice. It behoveth thee to give him permission.
"Dhritarashtra said,--'I am obedient to the counsels of my brother, the illustrious Vidura. Consulting with him, I shall tell what should be done in this matter.
"Duryodhana said,--'Vidura is always engaged in doing good to the sons of Pandu. O Kaurava, his feelings towards us are otherwise. He will, therefore, without doubt, withdraw thy heart from the proposed act. No man should set himself to any task depending upon the counsels of another, for, O son of Kuru's race, the minds of two persons seldom agree in any particular act. The fool that liveth shunning all causes of fear wasteth himself like an insect in the rainy season. Neither sickness nor Yama waiteth till one is in prosperity. So long, therefore, as there is life and health, one should (without waiting for prosperity) accomplish his purpose.'
"Dhritarashtra said,--'O son, hostility with those that are strong, is what never recommendeth itself to me. Hostility bringeth about a change of feelings, and that itself is a weapon though not made of steel. Thou regardest, O Prince, as a great blessing what will bring in its train the terrible consequences of war. What is really fraught with mischief. If once it beginneth, it will create sharp swords and pointed arrows.'
"Duryodhana replied,--'Men of the most ancient times invented the use of dice. There is no destruction in it, nor is there any striking with, weapons. Let the words of Sakuni, therefore, be acceptable to thee, and let thy command be issued for the speedy construction of the assembly house. The door of heaven, leading us to such happiness, will be opened to us by gambling. Indeed, they that betake to gambling (with such aid) deserve such good fortune. The Pandavas then will become thy equals (instead of, as now, superiors); therefore, gamble thou with the Pandavas.
"Dhritarashtra said.--'The words uttered by thee do not recommend themselves to me. Do what may be agreeable to thee, O ruler of men. But thou shall have to repent for acting according to these words; for, words that are fraught with such immorality can never bring prosperity in the future. Even this was foreseen by the learned Vidura ever treading the path of truth and wisdom. Even the great calamity, destructive of the lives of the Kshatriyas, cometh as destined by fate.'"
Vaisampayana continued--"Having said this, the weak-minded Dhritarashtra regarded fate as supreme and unavoidable. And the king deprived of reason by Fate, and obedient to the counsels of his son, commanded his men in loud voice, saying--'Carefully construct, without loss of time, an assembly house of the most beautiful description, to be called the crystal-arched palace with a thousand columns, decked with gold and lapis lazuli, furnished with a hundred gates, and full two miles in length and in breadth the same.' Hearing those words of his, thousands of artificers endued with intelligence and skill soon erected the palace with the greatest alacrity, and having erected it brought thither every kind of article. And soon after they cheerfully represented unto the king that the palace had been finished, and that it as delightful and handsome and furnished with every kind of gems and covered with many-coloured carpets inlaid with gold. Then king Dhritarashtra, possessed of learning, summoning Vidura the chief of his ministers, said:--'Repairing, (to Khandavaprastha), bring prince Yudhishthira here without loss of time. Let him come hither with his brothers, and behold his handsome assembly house of mine, furnished with countless jewels and gems, and costly beds and carpets, and let a friendly match at dice commence here.'"
SECTION LVI
Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did what I have said. Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus, 'I approve not, O king, of this command of thine. Do not act so. I fear, this will bring about the destruction of our race. When thy sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.'
"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moveth at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring thou soon that invincible son of Kunti.'"
SECTION LVII
Vaisampayana said,--"Vidura then, thus commanded against his will by king Dhritarashtra, set out, with the help of horses of high mettle and endued with great speed and strength, and quiet and patient, for the abode of the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded by the way leading to the capital of the Pandavas. And having arrived at the city of king Yudhishthira, he entered it and proceeded towards the palace, worshipped by numberless Brahmanas. And coming to the palace which was even like unto the mansion of Kuvera himself, the virtuous Vidura approached Yudhishthira, the son of Dharma. Then the illustrious Ajamida devoted to truth and having no enemy on earth, reverentially saluted Vidura, and asked him about Dhritarashtra and his sons. And Yudhishthira said, "O Kshatta, thy mind seemeth to be cheerless. Dost thou come here in happiness and peace? The sons of Dhritarashtra, I hope, are obedient to their old father. The people also, I hope, are obedient to Dhritarashtra's rule.'
"Vidura said,--'The illustrious king, with his sons, is well and happy, and surrounded by his relatives he reigneth even like Indra himself. The king is happy with his sons who are all obedient to him and hath no grief. The illustrious monarch is bent on his own aggrandisement. The king of the Kurus hath commanded me to enquire after thy peace and prosperity, and to ask thee to repair to Hastinapore with thy brothers and to say, after beholding king Dhritarashtra's newly erected palace, whether that one is equal to thy own. Repairing thither, O son of Pritha, with thy brothers, enjoy ye in that mansion and sit to a friendly match at dice. We shall be glad if thou goest, as the Kurus have already arrived there. And thou wilt see there those gamblers and cheats that the illustrious king Dhritarashtra hath already brought thither. It is for this, O king, that I have come hither. Let the king's command be approved by thee.
"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may quarrel. What man is there, who knowing all this, will consent to gamble? What dost thou think fit for us? We all are obedient to thy counsels.'
"Vidura said,--'I know that gambling is the root of misery, and I strove to dissuade the king from it. The king, however, hath sent me to thee. Having known all this, O learned one, do what is beneficial.
"Yudhishthira said,--'Besides the sons of Dhritarashtra what other dishonest gamblers are there ready for play? Tell us, O Vidura, who they are and with whom we shall have to play, staking hundreds upon hundreds of our possessions.'
"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at dice, having great skill of hand and desperate in stakes, Vivingati, king Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.'
"Yudhishthira said,--'It would seem then that some of the most desperate and terrible gamblers always depending upon deceit are there. This whole universe, however, is at the will of its Maker, under the control of fate. It is not free. O learned one, I do not desire, at the command of king Dhritarashtra to engage myself in gambling. The father always wisheth to benefit his son. Thou art our master, O Vidura. Tell me what is proper for us. Unwilling as I am to gamble, I will not do so, if the wicked Sakuni doth not summon me to it in the Sabha? If, however, he challengeth me, I will never refuse. For that, as settled, is my eternal vow."
Vaisampayana continued,--"King Yudhishthira the just having said this unto Vidura, commanded that preparations for his journey might be made without loss of time. And the next day, the king accompanied by his relatives and attendants and taking with him also the women of the household with Draupadi in their midst, set out for the capital of the Kurus. 'Like some brilliant body falling before the eyes, Fate depriveth us of reason, and man, tied as it were with a cord, submitteth to the sway of Providence,' saying this, king Yudhishthira, that chastiser of the foe, set out with Kshatta, without deliberating upon that summons from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu and Pritha, riding upon the car that had been given him by the king of Valhika, and attired also in royal robes, set out with his brothers. And the king, blazing as it were with royal splendour, with Brahmanas walking before him, set out from his city, summoned by Dhritarashtra and impelled by what hath been ordained by Kala (Time). And arriving at Hastinapore he went to the palace of Dhritarashtra. And going there, the son of Pandu approached the king. And the exalted one then approached Bhishma and Drona and Karna, and Kripa, and the son of Drona, and embraced and was embraced by them all. And the mighty-armed one, endued with great prowess, then approached Somadatta, and then Duryodhana and Salya, and the son of Suvala, and those other kings also that had arrived there before him. The king then went to the brave Dusshasana and then to all his (other) brothers and then to Jayadratha and next to all the Kurus one after another. And the mighty-armed one, then surrounded by all his brothers, entered the apartment of the wise king Dhritarashtra. And then Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and surrounded by her daughters-in-law like Rohini by the stars. And saluting Gandhari and blessed by her in return, the king then beheld his old uncle, that illustrious monarch whose wisdom was his eye. King Dhritarashtra then, O monarch, smelt his head as also the heads of those four other princes of the Kuru race, viz., the sons of Pandu with Bhimasena as their eldest. And, O king, beholding--the handsome Pandava those tigers among men, all the Kurus became exceedingly glad. And commanded by the king, the Pandavas then retired to the chambers allotted to them and which were all furnished with jewels and gems. And when they had retired into the chambers, the women of Dhritarashtra's household with Dussala taking the lead visited them. And the daughters-in-law of Dhritarashtra beholding the blazing and splendid beauty and prosperity of Yajnaseni, became cheerless and filled with jealousy. And those tigers among men, having conversed with the ladies went through their daily physical exercises and then performed the religious rites of the day. And having finished their daily devotions, they decked their persons with sandal paste of the most fragrant kind. And desiring to secure good luck and prosperity they caused (by gifts) the Brahmanas to utter benedictions. And then eating food that was of the best taste they retired to their chambers for the night. And those bulls among the Kurus then were put to sleep with music by handsome females. And obtaining from them what came in due succession, those subjugators of hostile towns passed with cheerful hearts that delightful night in pleasure and sport. And waked by the bards with sweet music, they rose from their beds, and having passed the night thus in happiness, they rose at dawn and having gone through the usual rites, they entered into the assembly house and were saluted by those that were ready there for gambling."
SECTION LVIII
Vaisampayana said,--"The sons of Pritha with Yudhishthira at their head, having entered that assembly house, approached all the kings that were present there. And worshipping all those that deserved to be worshipped, and saluting others as each deserved according to age, they seated themselves on seats that were clean and furnished with costly carpets. After they had taken their seats, as also all the kings, Sakuni the son of Suvala addressed Yudhishthira and said, 'O king, the assembly is full. All had been waiting for thee. Let, therefore, the dice be cast and the rules of play be fixed, O Yudhishthira.'
'Yudhishthira replied, 'Deceitful gambling is sinful. There is no Kshatriya prowess in it. There is certainly no morality in it. Why, then, O king, dost thou praise gambling so? The wise applaud not the pride that gamesters feel in deceitful play. O Sakuni, vanquish us, not like a wretch, by deceitful means.'
Sakuni said,--'That high-souled player who knoweth the secrets of winning and losing, who is skilled in baffling the deceitful arts of his confrere, who is united in all the diverse operations of which gambling consisteth, truly knoweth the play, and he suffereth all in course of it. O son of Pritha, it is the staking at dice, which may be lost or won that may injure us. And it is for that reason that gambling is regarded as a fault. Let us, therefore, O king, begin the play. Fear not. Let the stakes be fixed. Delay not!'
"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who always instructeth us about all those acts that may lead to heaven, hell, or the other regions, hath said, that it is sinful to play deceitfully with a gamester. To obtain victory in battle without cunning or stratagem is the best sport. Gambling, however, as a sport, is not so. Those that are respectable never use the language of the Mlechchas, nor do they adopt deceitfulness in their behaviour. War carried on without crookedness and cunning, this is the act of men that are honest. Do not, O Sakuni, playing desperately, win of us that wealth with which according to our abilities, we strive to learn how to benefit the Brahmanas. Even enemies should not be vanquished by desperate stakes in deceitful play. I do not desire either happiness or wealth by means of cunning. The conduct of one that is a gamester, even if it be without deceitfulness, should not be applauded.'
"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which is not a very honest motive, that one high-born person approacheth another (in a contest of race superiority). So also it is from a desire of defeating, which is not a very honest motive, that one learned person approacheth another (in a contest of learning). Such motives, however, are scarcely regarded as really dishonest. So also, O Yudhishthira, a person skilled at dice approacheth one that is not so skilled from a desire of vanquishing him. One also who is conversant with the truths of science approacheth another that is not from desire of victory, which is scarcely an honest motive. But (as I have already said) such a motive is not really dishonest. And, O Yudhishthira, so also one that is skilled in weapons approacheth one that is not so skilled; the strong approacheth the weak. This is the practice in every contest. The motive is victory, O Yudhishthira. If, therefore, thou, in approaching me, regardest me to be actuated by motives that are dishonest, if thou art under any fear, desist then from play.'
"Yudhishthira said,--'Summoned, I do not withdraw. This is my established vow. And, O king, Fate is all powerful. We all are under the control of Destiny. With whom in this assembly am I to play? Who is there that can stake equally with me? Let the play begin.'
"Duryodhana said,--'O monarch, I shall supply jewels and gems and every kind of wealth. And it is for me that this Sakuni, my uncle, will play.'
"Yudhishthira said,--'Gambling for one's sake by the agency of another seemeth to me to be contrary to rule. Thou also, O learned one, will admit this. If, however, thou art still bent on it, let the play begin.'"
SECTION LIX
Vaisampayana said,--"When the play commenced, all those kings with Dhritarashtra at their head took their seats in that assembly. And, O Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. And those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. And, O king, that mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. And they were all conversant with the Vedas and brave and of resplendent countenances. And, O great king, the friendly match at dice then commenced.
Yudhishthira said,--"O king, this excellent wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold, this, O king, is my stake. What is thy counter stake, O great king,--the wealth with which thou wishest to play with me?"
"Duryodhana said,--'I have many jewels and much wealth. But I am not vain of them. Win thou this stake.'
Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up the dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"
SECTION LX
Yudhishthira said,--"Thou hast won this stake of me by unfair means. But be not so proud, O Sakuni. Let us play staking thousands upon thousands. I have many beautiful jars each full of a thousand Nishkas in my treasury, inexhaustible gold, and much silver and other minerals. This, O king, is the wealth with which I will stake with thee!'"
Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of the perpetuators of the Kuru race, the eldest of the sons of Pandu, king Yudhishthira, of glory incapable of sustaining any diminution. 'Lo, I have won!'"
Yudhishthira said,--'This my sacred and victorious and royal car which gladdeneth the heart and hath carried us hither, which is equal unto a thousand cars, which is of symmetrical proportions and covered with tiger-skin, and furnished with excellent wheels and flag-staffs which is handsome, and decked with strings of little bells, whose clatter is even like the roar of the clouds or of the ocean, and which is drawn by eight noble steeds known all over the kingdom and which are white as the moon-beam and from whose hoofs no terrestrial creature can escape--this, O king, is my wealth with which I will stake with thee!'"
Vaisampayana continued,--"Hearing these words, Sakuni ready with the dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
"Yudhishthira said,--'I have a hundred thousand serving-girls, all young, and decked with golden bracelets on their wrists and upper arms, and with nishkas round their necks and other ornaments, adorned with costly garlands and attired in rich robes, daubed with the sandal paste, wearing jewels and gold, and well-skilled in the four and sixty elegant arts, especially versed in dancing and singing, and who wait upon and serve at my command the celestials, the Snataka Brahmanas, and kings. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--'Hearing these words, Sakuni ready with the dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'
Yudhishthira said,--"I have thousands of serving-men, skilled in waiting upon guests, always attired in silken robes, endued with wisdom and intelligence, their senses under control though young, and decked with ear-rings, and who serve all guests night and day with plates and dishes in hand. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--"Hearing these words, Sakuni, ready with the dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'
"Yudhishthira said,--'I have, O son of Suvala, one thousand musty elephants with golden girdles, decked with ornaments, with the mark of the lotus on their temples and necks and other parts, adorned with golden garlands, with fine white tusks long and thick as plough-shafts, worthy of carrying kings on their backs, capable of bearing every kind of noise on the field of battle, with huge bodies, capable of battering down the walls of hostile towns, of the colour of new-formed clouds, and each possessing eight she-elephants. With this wealth, O king, I will stake with thee.'"
Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni, the son of Suvala, laughingly said, 'Lo, I have won it!'
Yudhishthira said,--'I have as many cars as elephants, all furnished with golden poles and flag-staffs and well-trained horses and warriors that fight wonderfully and each of whom receiveth a thousand coins as his monthly pay whether he fighteth or not. With this wealth, O king, I will stake with thee!'"
Vaisampayana continued,--"When these words had been spoken, the wretch Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'
Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and Gandharva breeds, decked with ornaments, which Chitraratha having been vanquished in battle and subdued cheerfully gave unto Arjuna, the wielder of the Gandiva. With this wealth, O king, I will stake with thee."
Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting unfair means, said unto Yudhishthira: 'Lo, I have won!'
Yudhishthira said,--'I have ten thousand cars and vehicles unto which are yoked draught animals of the foremost breed. And I have also sixty thousand warriors picked from each order by thousands, who are all brave and endued with prowess like heroes, who drink milk and eat good rice, and all of whom have broad chests. With this wealth, O king, I will stake with thee.'
Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'
Yudhishthira said,--'I have four hundred Nidis (jewels of great value) encased in sheets of copper and iron. Each one of them is equal to five draunikas of the costliest and purest leaf gold of the Jatarupa kind. With this wealth, O king, I will stake with thee.'"
Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting foul means, said unto Yudhishthira, 'Lo, I have won it!'"
SECTION LXI
Vaisampayana said,--"During the course of this gambling, certain to bring about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts, (addressing Dhritarashtra) said, 'O great king, O thou of the Bharata race, attend to what I say, although my words may not be agreeable to thee, like medicine to one that is ill and about to breathe his last. When this Duryodhana of sinful mind had, immediately after his birth, cried discordantly like a jackal, it was well known that he had been ordained to bring about the destruction of the Bharata race. Know, O king, that he will be the cause of death of ye all. A jackal is living in thy house, O king, in the form of Duryodhana. Thou knowest it not in consequence of thy folly. Listen now to the words of the Poet (Sukra) which I will quote. They that collect honey (in mountains), having received what they seek, do not notice that they are about to fall. Ascending dangerous heights, abstracted in the pursuit of what they seek, they fall down and meet with destruction. This Duryodhana also, maddened with the play at dice, like the collector of honey, abstracted in what he seeketh, marketh not the consequences. Making enemies of these great warriors, he beholdeth not the fall that is before him. It is known to thee, O thou of great wisdom, that amongst the Bhojas, they abandoned, for the good of the citizens a son that was unworthy of their race. The Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa. And afterwards, when at the command of the whole tribe, the same Kansa had been slain by Krishna that slayer of foes, all the men of the tribe became exceedingly happy for a hundred years. So at thy command, let Arjuna slay this Suyodhana. And in consequence of the slaying of this wretch, let the Kurus be glad and pass their days in happiness. In exchange of a crow, O great king, buy these peacocks--the Pandavas; and in exchange of a jackal, buy these tigers. For the sake of a family a member may be sacrificed; for the sake of a village a family may be sacrificed, for the sake of a province a village may be sacrificed and for the sake of one's own soul the whole earth may be sacrificed. Even this was what the omniscient Kavya himself, acquainted with the thoughts of every creature, and a source of terror unto all foes, said unto the great Asuras to induce them to abandon Jambha at the moment of his birth. It is said that a certain king, having caused a number of wild birds that vomited gold to take up their quarters in his own house, afterwards killed them from temptation. O slayer of foes, blinded by temptation and the desire of enjoyment, for the sake of gold, the king destroyed at the same time both his present and future gains. Therefore, O king, prosecute not the Pandavas from desire of profit, even like the king in story. For then, blinded by folly thou wilt have to repent afterwards, even like the person that killed the birds. Like a flower-seller that plucketh (many flowers) in the garden from trees that he cherisheth with affection from day to day, continue, O Bharata, to pluck flowers day by day from the Pandavas. Do not scorch them to their roots like a fire-producing breeze that reduceth everything to black charcoal. Go not, O king, unto the region of Yama, with thy sons and troops, for who is there that is capable of fighting with the sons of Pritha, together? Not to speak of others, is the chief of the celestials at the head of the celestials themselves, capable of doing so?"
SECTION LXII
"Vidura said,--"Gambling is the root of dissensions. It bringeth about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra's son Duryodhana createth for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Vahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly driveth away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, followeth, O king, (the bent of) another man's heart, sinketh in terrible affliction even like one that goeth into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and thou art in raptures that he is winning. And it is such success that begeteth war, which endeth in the destruction of men. This fascination (of gambling) that thou has well-devised only leadeth to dire results. Thus hast thou simply brought on by these counsels great affliction to thy heart. And this thy quarrel with Yudhishthira, who is so closely related to thee, even if thou hadst not foreseen it, is still approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter ye not into the terrible fire that hath blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins (do the same), who, in that hour of confusion, will prove your refuge? O great king, thou art thyself a mine of wealth. Thou canst earn (by other means) as much wealth as thou seekest to earn by gambling. What dost thou gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play. This hill-king knoweth many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!'
SECTION LXIII
Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of whom thou art really fond. Thou always disregardest us as children, That man standeth confest, who wisheth for success unto those that are near to him and defeat unto those that are not his favourites. His praise and blame are applied accordingly. Thy tongue and mind betray thy heart. But the hostility thou showeth in speech is even greater than what is in thy heart. Thou hast been cherished by us like a serpent on our lap. Like a cat thou wishest evil unto him that cherisheth thee. The wise have said that there is no sin graver than that of injuring one's master. How is it, O Kshatta, that thou dost not fear this sin? Having vanquished our enemies we have obtained great advantages. Use not harsh words in respect of us. Thou art always willing to make peace with the foes. And it is for this reason that thou hatest us always. A man becometh a foe by speaking words that are unpardonable. Then again in praising the enemy, the secrets of one's own party should not be divulged. (Thou however, transgressest this rule). Therefore, O thou parasite, why dost thou obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know thy mind. Go and learn sitting at the feet of the old. Keen up the reputation that thou hast won. Meddle not with the affairs of other men. Do not imagine that thou art our chief. Tell us not harsh words always, O Vidura. We do not ask thee what is for our good. Cease, irritate not those that have already borne too much at thy hands. There is only one Controller, no second. He controlleth even the child that is in the mother's womb. I am controlled by Him. Like water that always floweth in a downward course, I am acting precisely in the way in which He is directing me. He that breaketh his head against a stone-wall, and he that feedeth a serpent, are guided in those acts of theirs by their own intellect. (Therefore, in this matter I am guided by my own intelligence). He becometh a foe who seeketh to control others by force. When advice, however, is offered in a friendly spirit, the learned bear with it. He again that hath set fire to such a highly inflammable object as camphor, beholdeth not its ashes. If he runneth immediately to extinguish it. One should not give shelter to another who is the friend of his foes, or to another who is ever jealous of his protector or to another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou pleasest. A wife that is unchaste, however well-treated, forsaketh her husband yet.'
"Vidura addressing Dhritarashtra, said, 'O monarch, tell us (impartially) like a witness what thou thinkest of the conduct of those who abandon their serving-men thus for giving instruction to them. The hearts of kings are, indeed, very fickle. Granting protection at first, they strike with clubs at last. O prince (Duryodhana), thou regardest thyself as mature in intellect, and, O thou of bad heart, thou regardest me as a child. But consider that he is a child who having first accepted one for a friend, subsequently findeth fault with him. An evil-hearted man can never be brought to the path of rectitude, like an unchaste wife in the house of a well-born person. Assuredly, instruction is not agreeable to this bull of the Bharata race like a husband of sixty years to a damsel that is young. After this, O king, if thou wishest to hear words that are agreeable to thee, in respect of all acts good or bad, ask thou women and idiots and cripples or persons of that description. A sinful man speaking words that are agreeable may be had in this world. But a speaker of words that are disagreeable though sound as regimen, or a hearer of the same, is very rare. He indeed, is a king's true ally who disregarding what is agreeable or disagreeable to his master beareth himself virtuously and uttereth what may be disagreeable but necessary as regimen. O great king, drink thou that which the honest drink and the dishonest shun, even humility, which is like a medicine that is bitter, pungent, burning, unintoxicating, disagreeable, and revolting. And drinking it, O king, regain thou thy sobriety. I always wish Dhritarashtra and his sons affluence and fame. Happen what may unto thee, here I bow to thee (and take my leave). Let the Brahmanas wish me well. O son of Kuru, this is the lesson I carefully inculcate, that the wise should never enrage such as adders as have venom in their very glances!"
SECTION LXIV
"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the Pandavas. If thou hast still anything that thou hast not yet lost to us, O son of Kunti, tell us what it is!"
"Yudhishthira said,--O son of Suvala, I know that I have untold wealth. But why is it, O Sakuni, that thou askest me of my wealth? Let tens of thousands and millions and millions and tens of millions and hundreds of millions and tens of billions and hundreds of billions and trillions and tens of trillions and hundreds of trillions and tens of quadrillions and hundreds of quadrillions and even more wealth be staked by thee. I have as much. With that wealth, O king, I will play with thee."
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
'Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and horses and milch cows with calves and goats and sheep in the country extending from the Parnasa to the eastern bank of the Sindu. With this wealth, O king, I will play with thee.
Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'
Yudhishthira said,--'I have my city, the country, land, the wealth of all dwelling therein except of the Brahmanas, and all those persons themselves except Brahmanas still remaining to me. With this wealth, O king, I will play with thee.'
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Yudhishthira said,--These princes here, O king, who look resplendent in their ornaments and their ear-rings and Nishkas and all the royal ornaments on their persons are now my wealth. With this wealth, O king, I play with thee.
Vaisampayana said,--"Hearing this, Sakuni, ready with his dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won them.'
"Yudhishthira said,--'This Nakula here, of mighty arms and leonine neck, of red eyes and endued with youth, is now my one stake. Know that he is my wealth.'
Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He is already under our subjection. With whom (as stake) wilt thou now play?"
Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto Yudhishthira, 'Lo! He hath been won by us.'
Yudhishthira said,--"This Sahadeva administereth justice. He hath also acquired a reputation for learning in this world. However undeserving he may be to be staked in play, with him as stake I will play, with such a dear object as it, indeed, he were not so!"
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both been won by me. It would seem, however, that Bhimasena and Dhananjaya are regarded very much by thee.'
"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to create disunion amongst us who are all of one heart, disregarding morality.'
"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and stayeth there deprived of the power of motion. Thou art, O king, senior to us in age, and possessed of the highest accomplishments. O bull of the Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O Yudhishthira, that gamesters, while excited with play, utter such ravings that they never indulge in the like of them in their waking moments nor even in dream.'
"Yudhishthira said,--He that taketh us like a boat to the other shore of the sea of battle, he that is ever victorious over foes, the prince who is endued with great activity, he who is the one hero in this world, (is here). With that Falguna as stake, however, undeserving of being made so, I will now play with thee.'"
Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
"Sakuni continued,--'This foremost of all wielders of the bow, this son of Pandu capable of using both his hands with equal activity hath now been won by me. O play now with the wealth that is still left unto thee, even with Bhima thy dear brother, as thy stake, O son of Pandu.
"Yudhishthira said,--'O king, however, undeserving he may be of being made a stake, I will now play with thee by staking Bhimasena, that prince who is our leader, who is the foremost in fight,--even like the wielder of the thunder-bolt--the one enemy of the Danavas,--the high-souled one with leonine neck and arched eye-brows and eyes looking askance, who is incapable of putting up with an insult, who hath no equal in might in the world, who is the foremost of all wielders of the mace, and who grindeth all foes,'"
"Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting foul means, said unto Yudhishthira. 'Lo! I have won.'
Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses and elephants and thy brothers as well. Say, if thou hast anything which thou hast not lost.'
Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto them, am still unwon. Won by thee, I will do what he that is won will have to do.'"
Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, 'Lo! I have won.'
'Sakuni continued,--'Thou hast permitted thyself to be won. This is very sinful. There is wealth still left to thee, O king. Therefore, thy having lost thyself is certainly sinful.'"
Vaisampayana continued,--"Having said this, Sakuni, well-skilled at dice, spoke unto all the brave kings present there of his having won, one after another, all the Pandavas. The son of Suvala then, addressing Yudhishthira said,--'O king, there is still one stake dear to thee that is still unwon. Stake thou Krishna, the princess of Panchala. By her, win thyself back.'
"Yudhishthira said,--'With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with thee. Possessed of eyes like the leaves of the autumn lotus, and fragrant also as the autumn lotus, equal in beauty unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree herself in symmetry and every grace she is such a woman as a man may desire for wife in respect of softness of heart, and wealth of beauty and of virtues. Possessed of every accomplishment and compassionate and sweet-speeched, she is such a woman as a man may desire for wife in respect of her fitness for the acquisition of virtue and pleasure and wealth. Retiring to bed last and waking up first, she looketh after all down to the cowherds and the shepherds. Her face too, when covered with sweat, looketh as the lotus or the jasmine. Of slender waist like that of the wasp, of long flowing locks, of red lips, and body without down, is the princess of Panchala. O king, making the slender-waisted Draupadi, who is even such as my stake, I will play with thee, O son of Suvala.'"
Vaisampayana continued,--'When the intelligent king Yudhishthira the just has spoken thus,--'Fie!' 'Fie!' were the words that were uttered by all the aged persons that were in the assembly. And the whole conclave was agitated, and the kings who were present there all gave way to grief. And Bhishma and Drona and Kripa were covered with perspiration. And Vidura holding his head between his hands sat like one that had lost his reason. He sat with face downwards giving way to his reflections and sighing like a snake. But Dhritarashtra glad, at heart, asked repeatedly, 'Hath the stake been won?' 'Hath the stake been won?' and could not conceal his emotions. Karna with Dussassana and others laughed aloud, while tears began to flow from the eyes of all other present in the assembly. And the son of Suvala, proud of success and flurried with excitement and repeating. Thou hast one stake, dear to thee, etc. said,--'Lo! I have won' and took up the dice that had been cast."
SECTION LXV
Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and loved wife of the Pandavas. Let her sweep the chambers, force her thereto, and let the unfortunate one stay where our serving-women are.'
"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh words thou art tying thyself with cords? Dost thou not understand that thou art hanging on the edge of a precipice? Dost thou not know that being a deer thou provokest so many tigers to rage? Snakes of deadly venom, provoked to ire, are on thy head! Wretch, do not further provoke them lest thou goest to the region of Yama. In my judgement, slavery does not attach to Krishna, in as much as she was staked by the King after he had lost himself and ceased to be his own master. Like the bamboo that beareth fruit only when it is about to die, the son of Dhritarashtra winneth this treasure at play. Intoxicated, he perceiveth nor in these his last moments that dice bring about enmity and frightful terrors. No man should utter harsh speeches and pierce the hearts of the others. No man should subjugate his enemies by dice and such other foul means. No one should utter such words as are disapproved by the Vedas and lead to hell and annoy others. Some one uttereth from his lips words that are harsh. Stung by them another burneth day and night. These words pierce the very heart of another. The learned, therefore, should never utter them, pointing them at others. A goat had once swallowed a hook, and when it was pierced with it, the hunter placing the head of the animal on the ground tore its throat frightfully in drawing it out. Therefore, O Duryodhana, swallow not the wealth of the Pandavas. Make them not thy enemies. The sons of Pritha never use words such as these. It is only low men that are like dogs who use harsh words towards all classes of people, viz., those that have retired to the woods, those leading domestic lives, those employed in ascetic devotions and those that are of great learning. Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the frightful doors of hell. Alas! many of the Kurus with Dussasana amongst them have followed him in the path of dishonesty in the matter of this play at dice. Even gourds may sink and stones may float, and boats also may always sink in water, still this foolish king, the son of Dhritarashtra, listeneth not to my words that are even as regimen unto him. Without doubt, he will be the cause of the destruction of the Kurus. When the words of wisdom spoken by friends and which are even as fit regimen are not listened to, but on the other hand temptation is on the increase, a frightful and universal destruction is sure to overtake all the Kurus."
SECTION LXVI
Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in attendance, commanded him, in the midst of all those reverend seniors, saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no fear from the sons of Pandu. It is Vidura alone that raveth in fear. Besides, he never wisheth our prosperity!'"
Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the Suta caste, hearing the words of the king, proceeded with haste, and entering the abode of the Pandavas, like a dog in a lion's den, approached the queen of the sons of Pandu. And he said,--'Yudhishthira having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee. Come now, therefore, to the abode of Dhritarashtra. I will take thee, O Yajnaseni, and put thee in some menial work.'
Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is there who playeth staking his wife? The king was certainly intoxicated with dice. Else, could he not find any other object to stake?'
"The Pratikamin said,--'When he had nothing else to stake, it was then that Ajatasatru, the son of Pandu, staked thee. The king had first staked his brothers, then himself, and then thee, O princess.'
"Draupadi said,--'O son of the Suta race, go, and ask that gambler present in the assembly, whom he hath lost first, himself, or me. Ascertaining this, come hither, and then take me with thee, O son of the Suta race.'
Vaisampayana continued,--"The messenger coming back to the assembly told all present the words of Draupadi. And he spoke unto Yudhishthira sitting in the midst of the kings, these words,--Draupadi hath asked thee, Whose lord wert thou at the time thou lost me in play? Didst thou lose thyself first or me? Yudhishthira, however sat there like one demented and deprived of reason and gave no answer good or ill to the Suta.
"Duryodhana then said,--'Let the princess of Panchala come hither and put her question. Let every one hear in this assembly the words that pass between her and Yudhishthira.'
Vaisampayana continued,--"The messenger, obedient to the command of Duryodhana, going once again to the palace, himself much distressed, said unto Draupadi,--'O princess, they that are in the assembly are summoning thee. It seemeth that the end of the Kauravas is at hand. When Duryodhana, O princess, is for taking thee before the assembly, this weak-brained king will no longer be able to protect his prosperity.'
"Draupadi said,--'The great ordainer of the world hath, indeed, ordained so. Happiness and misery pay their court to both the wise and unwise. Morality, however, it hath been said, is the one highest object in the world. If cherished, that will certainly dispense blessings to us. Let not that morality now abandon the Kauravas. Going back to those that are present in that assembly, repeat these my words consonant with morality. I am ready to do what those elderly and virtuous persons conversant with morality will definitely tell me.
Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni, came back to the assembly and repeated the words of Draupadi. But all sat with faces downwards, uttering not a word, knowing the eagerness and resolution of Dhritarashtra's son.
"Yudhishthira, however, O bull of the Bharata race, hearing of Duryodhana's intentions, sent a trusted messenger unto Draupadi, directing that although she was attired in one piece of cloth with her navel itself exposed, in consequence of her season having come, she should come before her father-in-law weeping bitterly. And that intelligent messenger, O king, having gone to Draupadi's abode with speed, informed her of the intentions of Yudhishthira. The illustrious Pandavas, meanwhile, distressed and sorrowful, and bound by promise, could not settle what they should do. And casting his eyes upon them, king Duryodhana, glad at heart, addressed the Suta and said,--'O Pratikamin, bring her hither. Let the Kauravas answer her question before her face. The Suta, then, obedient to his commands, but terrified at the (possible) wrath of the daughter of Drupada, disregarding his reputation for intelligence, once again said to those that were in the assembly,--what shall I say unto Krishna?'
"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of little intelligence, feareth Vrikodara. Therefore, go thou thyself and forcibly bring hither the daughter of Yajnasena, Our enemies at present are dependent on our will. What can they do thee?' Hearing the command of his brother, prince Dussasana rose with blood-red eyes, and entering the abode of those great warriors, spake these words unto the princess, 'Come, come, O Krishna, princess of Panchala, thou hast been won by us. And O thou of eyes large as lotus leaves, come now and accept the Kurus for thy lords. Thou hast been won virtuously, come to the assembly.' At these words, Draupadi, rising up in great affliction, rubbed her pale face with her hands, and distressed she ran to the place where the ladies of Dhritarashtra's household were. At this, Dussasana roaring in anger, ran after her and seized the queen by her locks, so long and blue and wavy. Alas! those locks that had been sprinkled with water sanctified with mantras in the great Rajasuya sacrifice, were now forcibly seized by the son of Dhritarashtra disregarding the prowess of the Pandavas. And Dussasana dragging Krishna of long long locks unto the presence of the assembly--as if she were helpless though having powerful protectors--and pulling at her, made her tremble like the banana plant in a storm. And dragged by him, with body bent, she faintly cried--'Wretch! it ill behoveth thee to take me before the assembly. My season hath come, and I am now clad in one piece of attire. But Dussasana dragging Draupadi forcibly by her black locks while she was praying piteously unto Krishna and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether thy season hath come or not, whether thou art attired in one piece of cloth or entirely naked, when thou hast been won at dice and made our slave, thou art to live amongst our serving-women as thou pleasest."
Vaisampayana continued,--"With hair dishevelled and half her attire loosened, all the while dragged by Dussasana, the modest Krishna consumed with anger, faintly said--"In this assembly are persons conversant with all the branches of learning devoted to the performance of sacrifices and other rites, and all equal unto Indra, persons some of whom are really my superiors and others who deserve to be respected as such. I can not stay before them in this state. O wretch! O thou of cruel deeds, drag me not so. Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies. The illustrious son of Dharma is now bound by the obligations of morality. Morality, however, is subtle. Those only that are possessed of great clearness of vision can ascertain it. In speech even I am unwilling to admit an atom of fault in my lord forgetting his virtues. Thou draggest me who am in my season before these Kuru heroes. This is truly an unworthy act. But no one here rebuketh thee. Assuredly, all these are of the same mind with thee. O fie! Truly hath the virtue of the Bharata gone! Truly also hath the usage of those acquainted with the Kshatriya practice disappeared! Else these Kurus in this assembly would never have looked silently on this act that transgresseth the limits of their practices. Oh! both Drona and Bhishma have lost their energy, and so also hath the high-souled Kshatta, and so also this king. Else, why do these foremost of the Kuru elders look silently on this great crime?"
Vaisampayana continued,--"Thus did Krishna of slender waist cry in distress in that assembly. And casting a glance upon her enraged lords--the Pandavas--who were filled with terrible wrath, she inflamed them further with that glance of hers. And they were not so distressed at having been robbed of their kingdom, of their wealth, of their costliest gems, as with that glance of Krishna moved by modesty and anger. And Dussasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud. And at those words Karna became very glad and approved of them by laughing aloud. And Sakuni, the son of Suvala, the Gandhara king, similarly applauded Dussasana. And amongst all those that were in the assembly except these three and Duryodhana, every one was filled with sorrow at beholding Krishna thus dragged in sight of that assembly. And beholding it all, Bhishma said, 'O blessed one, morality is subtle. I therefore am unable to duly decide this point that thou hast put, beholding that on the one hand one that hath no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Yudhishthira can abandon the whole world full of wealth, but he will never sacrifice morality. The son of Pandu hath said--'I am won.' Therefore, I am unable to decide this matter. Sakuni hath not his equal among men at dice-play. The son of Kunti still voluntarily staked with him. The illustrious Yudhishthira doth not himself regard that Sakuni hath played with him deceitfully. Therefore, I can not decide this point."
"Draupadi said,--"The king was summoned to this assembly and though possessing no skill at dice, he was made to play with skilful, wicked, deceitful and desperate gamblers. How can he be said then to have staked voluntarily? The chief of the Pandavas was deprived of his senses by wretches of deceitful conduct and unholy instincts, acting together, and then vanquished. He could not understand their tricks, but he hath now done so. Here, in this assembly, there are Kurus who are the lords of both their sons and their daughters-in-law! Let all of them, reflecting well upon my words, duly decide the point that I have put.
Vaisampayana continued,--'Unto Krishna who was thus weeping and crying piteously, looking at times upon her helpless lord, Dussasana spake many disagreeable and harsh words. And beholding her who was then in her season thus dragged, and her upper garments loosened, beholding her in that condition which she little deserved, Vrikodara afflicted beyond endurance, his eyes fixed upon Yudhishthira, gave way to wrath."
"Bhima said,--'O Yudhishthira, gamblers have in their houses many women of loose character. They do not yet stake those women having kindness for them even. Whatever wealth and other excellent articles the king of Kasi gave, whatever, gems, animals, wealth, coats of mail and weapons that other kings of the earth gave, our kingdom, thyself and ourselves, have all been won by the foes. At all this my wrath was not excited for thou art our lord. This, however, I regard as a highly improper act--this act of staking Draupadi. This innocent girl deserveth not this treatment. Having obtained the Pandavas as her lords, it is for thee alone that she is being thus persecuted by the low, despicable, cruel, and mean-minded Kauravas. It is for her sake, O king, that my anger falleth on thee. I shall burn those hands of thine. Sahadeva, bring some fire."
'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this uttered such words as these. Assuredly thy high morality hath been destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the enemy. Practise thou the highest morality. Whom doth it behave to transgress his virtuous eldest brother? The king was summoned by the foe, and remembering the usage of the Kshatriyas, he played at dice against his will. That is certainly conducive to our great fame.
'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted according to Kshatriya usage, then I would have, taking his hands together by sheer force, burnt them in a blazing fire."
Vaisampayana continued,--"Beholding the Pandavas thus distressed and the princess of Panchala also thus afflicted, Vikarna the son of Dhritarashtra said--'Ye kings, answer ye the question that hath been asked by Yajnaseni. If we do not judge a matter referred to us, all of us will assuredly have to go to hell without delay. How is that Bhishma and Dhritarashtra, both of whom are the oldest of the Kurus, as also the high-souled Vidura, do not say anything! The son of Bharadwaja who is the preceptor of us, as also Kripa, is here. Why do not these best of regenerate ones answer the question? Let also those other kings assembled here from all directions answer according to their judgment this question, leaving aside all motives of gain and anger. Ye kings, answer ye the question that hath been asked by this blessed daughter of king Drupada, and declare after reflection on which side each of ye is.' Thus did Vikarna repeatedly appeal to those that were in that assembly. But those kings answered him not one word, good or ill. And Vikarna having repeatedly appealed to all the kings began to rub his hands and sigh like a snake. And at last the prince said--'Ye kings of the earth, ye Kauravas, whether ye answer this question or not, I will say what I regard as just and proper. Ye foremost of men, it hath been said that hunting, drinking, gambling, and too much enjoyment of women, are the four vices of kings. The man, that is addicted to these, liveth forsaking virtue. And people do not regard the acts done by a person who is thus improperly engaged, as of any authority. This son of Pandu, while deeply engaged in one of these vicious acts, urged thereto by deceitful gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the common wife of all the sons of Pandu. And the king, having first lost himself offered her as a stake. And Suvala himself desirous of a stake, indeed prevailed upon the king to stake this Krishna. Reflecting upon all these circumstances, I regard Draupadi as not won."
"Hearing these words, a loud uproar rose from among those present in that assembly. And they all applauded Vikarna and censured the son of Suvala. And at that sound, the son of Radha, deprived of his senses by anger, waving his well-shaped arms, said these words,--'O Vikarna, many opposite and inconsistent conditions are noticeable in this assembly. Like fire produced from a faggot, consuming the faggot itself, this thy ire will consume thee. These personages here, though urged by Krishna, have not uttered a word. They all regard the daughter of Drupada to have been properly won. Thou alone, O son of Dhritarashtra in consequence of thy immature years, art bursting with wrath, for though but a boy thou speakest in the assembly as if thou wert old. O younger brother of Duryodhana, thou dost not know what morality truly is, for thou sayest like a fool that this Krishna who hath been (justly) won as not won at all. O son of Dhritarashtra, how dost thou regard Krishna as not won, when the eldest of the Pandavas before this assembly staked all his possessions? O bull of the Bharata race, Draupadi is included in all the possessions (of Yudhishthira). Therefore, why regardest thou Krishna who hath been justly won as not won? Draupadi had been mentioned (by Suvala) and approved of as a stake by the Pandavas. For what reason then dost thou yet regard her as not won? Or, if thou thinkest that bringing her hither attired in a single piece of cloth, is an action of impropriety, listen to certain excellent reasons I will give. O son of the Kuru race, the gods have ordained only one husband for one woman. This Draupadi, however, hath many husbands. Therefore, certain it is that she is an unchaste woman. To bring her, therefore, into this assembly attired though she be in one piece of cloth--even to uncover her is not at all an act that may cause surprise. Whatever wealth the Pandavas had--she herself and these Pandavas themselves,--have all been justly won by the son of Suvala. O Dussasana, this Vikarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas as also the attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of their upper garments and throwing them down sat in that assembly. Then Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of all, began to drag it off her person."
Vaisampayana continued,--"When the attire of Draupadi was being thus dragged, the thought of Hari, (And she herself cried aloud, saying), 'O Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou great yogin, thou soul of the universe, Thou creator of all things, O Govinda, save me who am distressed,--who am losing my senses in the midst of the Kurus.' Thus did that afflicted lady resplendent still in her beauty, O king covering her face cried aloud, thinking of Krishna, of Hari, of the lord of the three worlds. Hearing the words of Draupadi, Krishna was deeply moved. And leaving his seat, the benevolent one from compassion, arrived there on foot. And while Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and Nara for protection, the illustrious Dharma, remaining unseen, covered her with excellent clothes of many hues. And, O monarch as the attire of Draupadi was being dragged, after one was taken off, another of the same kind, appeared covering her. And thus did it continue till many clothes were seen. And, O exalted on, owing to the protection of Dharma, hundreds upon hundreds of robes of many hues came off Draupadi's person. And there arose then a deep uproar of many many voices. And the kings present in that assembly beholding that most extraordinary of all sights in the world, began to applaud Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing his hands, with lips quivering in rage, swore in the midst of all those kings a terrible oath in a loud voice.
"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world. Words such as these were never before uttered by other men, nor will anybody in the future ever utter them. Ye lords of earth, if having spoken these words I do not accomplish them hereafter, let me not obtain the region of my deceased ancestors. Tearing open in battle, by sheer force, the breast of this wretch, this wicked-minded scoundrel of the Bharata race, if I do not drink his life-blood, let me not obtain the region of my ancestors."
Vaisampayana continued,--"Hearing these terrible words of Bhima that made the down of the auditors to stand on end, everybody present there applauded him and censured the son of Dhritarashtra. And when a mass of clothes had been gathered in that assembly, all dragged from the person of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the sons of Kunti in that state, the persons--those gods among men--that were in that assembly all uttered the word 'Fie!'(on the son of Dhritarashtra). And the united voices of all became so loud that they made the down of anybody who heard them stand on end. And all the honest men that were in that assembly began to say,--'Alas! the Kauravas answer not the question that hath been put to them by Draupadi. And all censuring Dhritarashtra together, made a loud clamour. Then Vidura, that master of the science of morality, waving his hands and silencing every one, spake these words;--'Ye that are in this assembly, Draupadi having put her question is weeping helplessly. Ye are not answering her. Virtue and morality are being persecuted by such conduct. An afflicted person approacheth an assembly of good men, like one that is being consumed by fire. They that are in the assembly quench that fire and cool him by means of truth and morality. The afflicted person asketh the assembly about his rights, as sanctioned by morality. They that are in the assembly should, unmoved by interest and anger, answer the question. Ye kings, Vikarna hath answered the question, according to his own knowledge and judgment. Ye should also answer it as ye think proper. Knowing the rules of morality, and having attended an assembly, he that doth not answer a query that is put, incurreth half the demerit that attacheth to a lie. He, on the other hand, who, knowing the rules of morality and having joined an assembly answereth falsely, assuredly incurreth the sin of a lie. The learned quote as an example in this connection the old history of Prahlada and the son of Angirasa.
"There was of old a chief of the Daityas of the name Prahlada. He had a son named Virochana. And Virochana, for the sake of obtaining a bride, quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us that they mutually wagered their lives, saying--I am superior,--I am superior,--for the sake of obtaining a bride. And after they had thus quarrelled with each other, they both made Prahlada the arbitrator to decide between them. And they asked him, saying;--Who amongst us is superior (to the other)? Answer this question. Speak not falsely. Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou answerest falsely, or dost not answer at all thy head will then be split into a hundred pieces by the wielder of the thunderbolt with that bolt of his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of the fig tree, went to Kasyapa of great energy, for taking counsel with him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully conversant with the rules of morality that should guide both the gods and the Asuras and the Brahmanas as well. Here, however, is a situation of great difficulty in respect of duty. Tell me, I ask thee, what regions are obtainable by them who upon being asked a question, answer it not, or answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but answereth not a question from temptation, anger or fear, casteth upon himself a thousand nooses of Varuna. And the person who, cited as a witness with respect to any matter of ocular or auricular knowledge, speaketh carelessly, casteth a thousand nooses of Varuna upon his own person. On the completion of one full year, one such noose is loosened. Therefore, he that knoweth, should speak the truth without concealment. If virtue, pierced by sin, repaireth to an assembly (for aid), it is the duty of every body in the assembly to take off the dart, otherwise they themselves would be pierced with it. In an assembly where a truly censurable act is not rebuked, half the demerit of that act attacheth to the head of that assembly, a fourth to the person acting censurably and a fourth unto those others that are there. In that assembly, on the other hand, when he that deserveth censure is rebuked, the head of the assembly becometh freed from all sins, and the other members also incur none. It is only the perpetrator himself of the act that becometh responsible for it. O Prahlada, they who answer falsely those that ask them about morality destroy the meritorious acts of their seven upper and seven lower generations. The grief of one who hath lost all his wealth, of one who hath lost a son, of one who is in debt, of one who is separated from his companions, of a woman who hath lost her husband, of one that hath lost his all in consequence of the king's demand, of a woman who is sterile, of one who hath been devoured by a tiger (during his last struggles in the tiger's claws), of one who is a co-wife, and of one who hath been deprived of his property by false witnesses, have been said by the gods to be uniform in degree. These different sorts of grief are his who speaketh false. A person becometh a witness in consequence of his having seen, heard, and understood a thing. Therefore, a witness should always tell the truth. A truth-telling witness never loseth his religious merits and earthly possessions also.' Hearing these words of Kasyapa, Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his father) Angiras is superior to me. The mother also of Sudhanwan is superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the lord of the life." At these words of Prahlada, Sudhanwan said, "Since unmoved by affection for thy child, thou hast adhered to virtue, I command, let this son of thine live for a hundred years."
"Vidura continued,--Let all the persons, therefore, present in this assembly hearing these high truths of morality, reflect upon what should be the answer to the question asked by Draupadi".
Vaisampayana continued,--"The kings that were there hearing these words of Vidura, answered not a word, yet Karna alone spoke unto Dussasana, telling him. Take away this serving-woman Krishna into the inner apartments. And thereupon Dussasana began to drag before all the spectators the helpless and modest Draupadi, trembling and crying piteously unto the Pandavas her lords."
SECTION LXVIII
Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded Dussasana. I have an act to perform--a high duty that hath not been performed by me yet. Dragged forcibly by this wretch's strong arms, I was deprived of my senses. I salute these reverend seniors in this assembly of the Kurus. That I could not do this before cannot be my fault.'"
Vaisampayana said,--"Dragged with greater force than before, the afflicted and helpless Draupadi, undeserving of such treatment, falling down upon the ground, thus wept in that assembly of the Kurus,--
"'Alas, only once before, on the occasion of the Swayamvara, I was beheld by the assembled kings in the amphitheatre, and never even once beheld afterwards. I am to-day brought before this assembly. She whom even the winds and the sun had seen never before in her palace is to-day before this assembly and exposed to the gaze of the crowd. Alas, she whom the sons of Pandu could not, while in her palace, suffer to be touched even by the wind, is to-day suffered by the Pandavas to be seized and dragged by this wretch. Alas, these Kauravas also suffer their daughter-in-law, so unworthy of such treatment, to be thus afflicted before them. It seemeth that the times are out of joint. What can be more distressing to me, than that though high-born and chaste, I should yet be compelled to enter this public court? Where is that virtue for which these kings were noted? It hath been heard that the kings of ancient days never brought their wedded wives into the public court. Alas, that eternal usage hath disappeared from among the Kauravas. Else, how is it that the chaste wife of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is brought before this assembly? Ye Kauravas, I am the wedded wife of king Yudhishthira the just, hailing from the same dynasty to which the King belonged. Tell me now if I am a serving-maid or otherwise. I will cheerfully accept your answer. This mean wretch, this destroyer of the name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it any longer. Ye kings, I desire ye to answer whether ye regard me as won or unwon. I will accept your verdict whatever it be.'
"Hearing these words, Bhishma answered, I have already said, O blessed one that the course of morality is subtle. Even the illustrious wise in this world fail to understand it always. What in this world a strong man calls morality is regarded as such by others, however otherwise it may really be; but what a weak man calls morality is scarcely regarded as such even if it be the highest morality. From the importance of the issue involved, from its intricacy and subtlety, I am unable to answer with certitude the question thou hast asked. However, it is certain that as all the Kurus have become the slaves of covetousness and folly, the destruction of this our race will happen on no distant date. O blessed one, the family into which thou hast been admitted as a daughter-in-law, is such that those who are born in it, however much they might be afflicted by calamities, never deviate from the paths of virtue and morality. O Princess of Panchala, this conduct of thine also, viz. that though sunk in distress, thou still easiest thy eyes on virtue and morality, is assuredly worthy of thee. These persons, Drona and others, of mature years and conversant with morality, sit heads downwards like men that are dead, with bodies from which life hath departed. It seemeth to me, however, that Yudhishthira is an authority on this question. It behoveth him to declare whether thou art won or not won."
SECTION LXIX
Vaisampayana said,--"The kings present in that assembly, from tear of Duryodhana, uttered not a word, good or ill, although they beheld Draupadi crying piteously in affliction like a female osprey, and repeatedly appealing to them. And the son of Dhritarashtra beholding those kings and sons and grand sons of kings all remaining silent, smiled a little, and addressing the daughter of the king of Panchala, said,--O Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer thy question. O Panchali, let them for thy sake declare in the midst of these respectable men that Yudhishthira is not their lord, let them thereby make king Yudhishthira the just a liar. Thou shalt then be freed from the condition of slavery. Let the illustrious son of Dharma, always adhering to virtue, who is even like Indra, himself declare whether he is not thy lord. At his words, accept thou the Pandavas or ourselves without delay. Indeed, all the Kauravas present in this assembly are floating in the ocean of thy distress. Endued with magnanimity, they are unable to answer thy question, looking at thy unfortunate husbands.'"
Vaisampayana continued,--"Hearing these words of the Kuru king, all who were present in the assembly loudly applauded them. And shouting approvingly, they made signs unto one another by motions of their eyes and lips. And amongst some that were there, sounds of distress such as 'O! and 'Alas!" were heard. And at these words of Duryodhana, so delightful (to his partisans), the Kauravas present in that assembly became exceedingly glad. And the kings, with faces turned sideways, looked upon Yudhishthira conversant with the rules of morality, curious to hear what he would say. And every one present in that assembly became curious to hear what Arjuna, the son of Pandu never defeated in battle, and what Bhimasena, and what the twins also would say. And when that busy hum of many voices became still, Bhimasena, waving his strong and well-formed arms smeared with sandalpaste spake these words,--'If this high-souled king Yudhishthira the just, who is our eldest brother, had not been our lord, we would never have forgiven the Kuru race (for all this). He is the lord of all our religious and ascetic merits, the lord of even our lives. If he regardeth himself as won, we too have all been won. If this were not so, who is there amongst creatures touching the earth with their feet and mortal, that would escape from me with his life after having touched those locks of the princess of Panchala? Behold these mighty, well-formed arms of mine, even like maces of iron. Having once come within them, even he of a hundred sacrifices is incapable of effecting an escape. Bound by the ties of virtue and the reverence that is due to our eldest brother, and repeatedly urged by Arjuna to remain silent, I am not doing anything terrible. If however, I am once commanded by king Yudhishthira the just, I would slay these wretched sons of Dhritarashtra, making slaps do the work of swords, like a lion slaying a number of little animals."
Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with thee.'"
SECTION LXX
"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma, Vidura, and the preceptor of the Kurus (Drona) appear to be independent; for they always speak of their master as wicked, always censure him, and never wish for his prosperity. O excellent one, the slave, the son, and the wife are always dependent. They cannot earn wealth, for whatever they earn belongeth to their master. Thou art the wife of a slave incapable of possessing anything on his own account. Repair now to the inner apartments of king Dhritarashtra and serve the king's relatives. We direct that that is now thy proper business. And, O princess, all the sons of Dhritarashtra and not the sons of Pritha are now thy masters. O handsome one, select thou another husband now,--one who will not make thee a slave by gambling. It is well-known that women, especially that are slaves, are not censurable if they proceed with freedom in electing husbands. Therefore let it be done by thee. Nakula hath been won, as also Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot continue to be thy lords any longer. Alas, doth not the son of Pritha regards life, prowess and manhood as of no use that he offereth this daughter of Drupada, the king of Panchala, in the presence of all this assembly, as a stake at dice?'"
Vaisampayana continued,--"Hearing these words, the wrathful Bhima breathed hard, a very picture of woe. Obedient to the king and bound by the tie of virtue and duty, burning everything with his eyes inflamed by anger, he said,--'O king, I cannot be angry at these words of this son of a Suta, for we have truly entered the state of servitude. But O king, could our enemies have said so unto me, it thou hadst not played staking this princess?'"
Vaisampayana continued,--"Hearing these words of Bhimasena king Duryodhana addressed Yudhishthira who was silent and deprived of his senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are under thy sway. Answer thou the question (that hath been asked by Draupadi). Say, whether thou regardest Krishna as unwon.' And having spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging the son of Radha and insulting Bhima, quickly uncovered his left thigh that was like unto the stem of a plantain tree or the trunk of an elephant and which was graced with every auspicious sign and endued with the strength of thunder, and showed it to Draupadi in her very sight. And beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in the midst of all those kings and as if piercing them (with his dart-like words),--'Let not Vrikodara attain to the regions, obtained by his ancestors, if he doth not break that thigh of thine in the great conflict. And sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.
Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race, behold the great danger that ariseth from Bhimasena. Know ye for certain that this great calamity that threatens to overtake the Bharatas hath been sent by Destiny itself. The sons of Dhritarashtra have, indeed, gambled disregarding every proper consideration. They are even now disputing in this assembly about a lady (of the royal household). The prosperity of our kingdom is at an end. Alas, the Kauravas are even now engaged in sinful consultations. Ye Kauravas, take to your heart this high precept that I declare. If virtue is persecuted, the whole assembly becometh polluted. If Yudhishthira had staked her before he was himself won, he would certainly have been regarded as her master. If, however a person staketh anything at a time when he himself is incapable of holding any wealth, to win it is very like obtaining wealth in a dream. Listening to the words of the king of Gandhara, fall ye not off from this undoubted truth.'
"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by the words of Bhima, of Arjuna and of the twins. Let them say that Yudhishthira is not their master. Yajnaseni will then be freed from her state of bondage."
"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira the just, was certainly our master before he began to play. But having lost himself, let all the Kauravas judge whose master he could be after that."
Vaisampayana continued,--"Just then, a jackal began to cry loudly in the homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal that howled so, the asses began to bray responsively. And terrible birds also, from all sides, began to answer with their cries. And Vidura conversant with everything and the daughter of Suvala, both understood the meaning of those terrible sounds. And Bhishma and Drona and the learned Gautama loudly cried,--Swashti! Swashti![1] Then Gandhari and the learned Vidura beholding that frightful omen, represented everything, in great affliction, unto the king. And the king (Dhritarashtra) thereupon said,--
'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready overtaken thee when thou insultest in language such as this the wife of these bulls among the Kurus, especially their wedded wife Draupadi. And having spoken those words, the wise Dhritarashtra endued with knowledge, reflecting with the aid of his wisdom and desirous of saving his relatives and friends from destruction, began to console Krishna, the princess of Panchala, and addressing her, the monarch said,--'Ask of me any boon, O princess of Panchala, that thou desirest, Chaste and devoted to virtue, thou art the first of all my daughters-in-law.
"Draupadi said,--'O bull of the Bharata race, if thou will grant me a boon, I ask the handsome Yudhishthira, obedient to every duty, be freed from slavery. Let not unthinking children call my child Prativindhya endued with great energy of mind as the son of a slave. Having been a prince, so superior to all men, and nurtured by kings it is not proper that he should be called the child of a slave.
"Dhritarashtra said unto her,--'O auspicious one, let it be as thou sayest. O excellent one, ask thou another boon, for I will give it. My heart inclineth to give thee a second boon. Thou dost not deserve only one boon.
"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the twins also, with their cars and bows, freed from bondage, regain their liberty.'
'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest. Ask thou a third boon, for thou hast not been sufficiently honoured with two boons. Virtuous in thy behaviour, thou art the foremost of all my daughters-in-law.
Draupadi said,--'O best of kings, O illustrious one, covetousness always bringeth about loss of virtue. I do not deserve a third boon. Therefore I dare not ask any. O king of kings, it hath been said that a Vaisya may ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a Brahmana, a hundred. O king, these my husbands freed from the wretched state of bondage, will be able to achieve prosperity by their own virtuous acts!'"
SECTION LXXI
"Karna said,--'We have never heard of such an act (as this one of Draupadi), performed by any of the women noted in this world for their beauty. When the sons of both Pandu and Dhritarashtra were excited with wrath, this Draupadi became unto the sons of Pandu as their salvation. Indeed the princess of Panchala, becoming as a boat unto the sons of Pandu who were sinking in a boatless ocean of distress, hath brought them in safety to the shore.'"
Vaisampayana continued,--"Hearing these words of Karna in the midst of the Kurus,--viz., that the sons of Pandu were saved by their wife,--the angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya, it hath been said by Devala three lights reside in every person, viz., offspring, acts and learning, for from these three hath sprung creation. When life becometh extinct and the body becometh impure and is cast off by relatives, these three become of service to every person. But the light that is in us hath been dimmed by this act of insult to our wife. How, O Arjuna, can a son born from this insulted wife of ours prove serviceable to us?
"Arjuna replied,--'Superior persons, O Bharata, never prate about the harsh words that may or may not be uttered by inferior men. Persons that have earned respect for themselves, even if they are able to retaliate, remember not the acts of hostility done by their enemies, but, on the other hand, treasure up only their good deeds.'
'Bhima said,--'Shall I, O king, slay, without loss of time all these foes assembled together, even here, or shall I destroy them, O Bharata, by the roots, outside this palace? Or, what need is there of words or of command? I shall slay all these even now, and rule thou the whole earth, O king, without a rival. And saying this, Bhima with his younger brothers, like a lion in the midst of a herd of inferior animals, repeatedly cast his angry glances around. But Arjuna, however, of white deeds, with appealing looks began to pacify his elder brother. And the mighty-armed hero endued with great prowess began to burn with the fire of his wrath. And, O king, this fire began to issue out of Vrikodara's ears and other senses with smoke and sparks and flames. And his face became terrible to behold in consequence of his furrowed brows like those of Yama himself at the time of the universal destruction. Then Yudhishthira forbade the mighty hero, embracing him with his arms and telling him 'Be not so. Stay in silence and peace.' And having pacified the mighty-armed one with eyes red in wrath, the king approached his uncle Dhritarashtra, with hands joined in entreaty."
SECTION LXXII
"Yudhishthira said,--'O king, thou art our master. Command us as to what we shall do. O Bharata, we desire to remain always in obedience to thee.
"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace and safety. Commanded by me, go, rule thy own kingdom with thy wealth. And, O child, take to heart this command of an old man, this wholesome advice that I give, and which is even a nutritive regimen. O Yudhishthira, O child, thou knowest the subtle path of morality. Possessed of great wisdom, thou art also humble, and thou waitest also upon the old. Where there is intelligence, there is forbearance. Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon wood, not upon stone. (Thou art open to advice, not Duryodhana). They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves. They that are good remember only the good deeds of their foes and not the hostile acts their foes might have done unto them. The good, besides, do good unto others without expectation of any good, in return. O Yudhishthira, it is only the worst of men that utter harsh words in quarrelling; while they that are indifferent reply to such when spoken by others. But they that are good and wise never think of or recapitulate such harsh words, little caring whether these may or may not have been uttered by their foes. They that are good, having regard to the state of their own feelings, can understand the feelings of others, and therefore remember only the good deeds and not the acts of hostility of their foes. Thou hast acted even as good men of prepossessing countenance do, who transgress not the limits of virtue, wealth, pleasure and salvation. O child, remember not the harsh words of Duryodhana. Look at thy mother Gandhari and myself also, if thou desirest to remember only what is good. O Bharata, look at me, who am thy father unto you and am old and blind, and still alive. It was for seeing our friends and examining also the strength and weakness of my children, that I had, from motives of policy, suffered this match at dice to proceed. O king those amongst the Kurus that have thee for their ruler, and the intelligent Vidura conversant with every branch of learning for their counsellor, have, indeed, nothing to grieve for. In thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the twins, those foremost of men, is pure reverence for superiors. Blest be thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly love between thee and thy cousins. Let thy heart also be ever fixed on virtue.'"
Vaisampayana continued,--"That foremost of the Bharatas--king Yudhishthira the just--then, thus addressed by his uncle, having gone through every ceremony of politeness, set out with his brothers for Khandavaprastha. And accompanied by Draupadi and ascending their cars which were all of the hue of the clouds, with cheerful hearts they all set out for that best of cities called Indraprastha."
SECTION LXXIII
Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came to know that the Pandavas had, with Dhritarashtra's leave, left Hastinapore with all their wealth and jewels?"
Vaisampayana said,--"O king, learning that the Pandavas had been commanded by the wise Dhritarashtra to return to their capital, Dussasana went without loss of time unto his brother. And, O bull of the Bharata race, having arrived before Duryodhana with his counsellor, the prince, afflicted with grief, began to say,--'Ye mighty warriors, that which we had won after so much trouble, the old man (our father) hath thrown away. Know ye that he hath made over the whole of that wealth to the foes. At these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of whom were guided by vanity, united together, and desirous of counteracting the sons of Pandu, approaching in haste saw privately the wise king Dhritarashtra--the son of Vichitravirya and spake unto him these pleasing and artful words. Duryodhana said,--
'Hast thou not heard, O king, what the learned Vrihaspati the preceptor of the celestials, said in course of counselling Sakra about mortals and politics? Even these, O slayer of foes, were the words of Vrihaspati, 'Those enemies that always do wrong by stratagem or force, should be slain by every means.' If, therefore, with the wealth of the Pandavas, we gratify the kings of the earth and then fight with the sons of Pandu, what reverses can overtake us? When one hath placed on the neck and back of venomous snakes full of wrath for encompassing his destruction, is it possible for him to take them off? Equipped with weapon and seated on their cars, the angry sons of Pandu like wrathful and venomous snakes will assuredly annihilate us, O father. Even now Arjuna proceedeth, encased in mail and furnished with his couple of quivers, frequently taking up the Gandiva and breathing hard and casting angry glances around. It hath (also) been heard by us that Vrikodara, hastily ordering his car to be made ready and riding on it, is proceeding along, frequently whirling his heavy mace. Nakula also is going along, with the sword in his grasp and the semi-circular shield in his hand. And Sahadeva and the king (Yudhishthira) have made signs clearly testifying to their intentions. Having ascended their cars that are full of all kinds of arms, they are whipping their horses (for going to Khandava soon) and assembling their forces. Persecuted thus by us they are incapable of forgiving us those injuries. Who is there among them that will forgive that insult to Draupadi? Blest be thou. We will again gamble with the son of Pandu for sending them to exile. O bull among men, we are competent to bring them thus under our sway. Dressed in skins, either we or they defeated at dice, shall repair to the woods for twelve years. The thirteenth year shall have to be spent in some inhabited country unrecognised; and, if recognised, an exile for another twelve years shall be the consequence. Either we or they shall live so. Let the play begin, casting the dice, let the sons of Pandu once more play. O bull of the Bharata race, O king, even this is our highest duty. This Sakuni knoweth well the whole science of dice. Even if they succeed in observing this vow for thirteen years, we shall be in the meantime firmly rooted in the kingdom and making alliances, assemble a vast invincible host and keep them content, so that we shall, O king, defeat the sons of Pandu if they reappear. Let this plan recommend itself to thee, O slayer of foes.
"Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they have gone a great way. Let them come at once again to cast dice."
Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama, Vidura, the son of Drona, and the mighty son of Dhritarashtra by his Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior Vikarna,--all said, 'Let not the play commence. Let there be peace. But Dhritarashtra, partial to his sons, disregarding the counsels of all his wise friends and relatives, summoned the sons of Pandu."
SECTION LXXIV
Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari, afflicted with grief on account of her affection for her sons, addressed king Dhritarashtra and said, "When Duryodhana was born, Vidura of great intelligence had said, 'It is well to send this disgrace of the race to the other world. He cried repeatedly and dissonantly like a jackal. It is certain he will prove the destruction of our race. Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity. O lord, accord not thy approbation to the counsels of the wicked ones of immature years. Be not thou the cause of the terrible destruction of this race. Who is there that will break an embankment which hath been completed, or re-kindle a conflagration which hath been extinguished? O bull of the Bharata race, who is there that will provoke the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but still I will call thy attention to this. The scriptures can never control the wicked-minded for good or evil. And, O king, a person of immature understanding will never act as one of mature years. Let thy sons follow thee as their leader. Let them not be separated from thee for ever (by losing their lives). Therefore, at my word, O king, abandon this wretch of our race. Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is. That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation."
"The king, thus addressed by Gandhari who pointed out to him in such language the path of virtue, replied unto her, saying,--'If the destruction of our race is come, let it take place freely. I am ill able to prevent it. Let it be as they (these my sons) desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu."
SECTION LXXV
Vaisampayana said,--'The royal messenger, agreeably to the commands of the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of Pritha who had by that time gone a great way, addressed the monarch and said,--'Even these are the words of thy father-like uncle, O Bharata, spoken unto thee, 'The assembly is ready. O son of Pandu, O king Yudhisthira, come and cast the dice.'
Yudhishthira said,--'Creatures obtain fruits good and ill according to the dispensation of the Ordainer of the creation. Those fruits are inevitable whether I play or not. This is a summons to dice; it is, besides the command of the old king. Although I know that it will prove destructive to me, yet I cannot refuse.'
Vaisampayana continued,--"Although (a living) animal made of gold was an impossibility, yet Rama suffered himself to be tempted by a (golden) deer. Indeed, the minds of men over whom calamities hang, became deranged and out of order. Yudhishthira, therefore, having said these words, retraced his steps along with his brothers. And knowing full well the deception practised by Sakuni, the son of Pritha came back to sit at dice with him again. These mighty warriors again entered that assembly, afflicting the hearts of all their friends. And compelled by Fate they once more sat down at ease for gambling for the destruction of themselves."
"Sakuni then said,--'The old king hath given ye back all your wealth. That is well. But, O bull of the Bharata race, listen to me, there is a stake of great value. Either defeated by ye at dice, dressed in deer skins we shall enter the great forest and live there for twelve years passing the whole of the thirteenth year in some inhabited region, unrecognised, and if recognised return to an exile of another twelve years; or vanquished by us, dressed in deer skins ye shall, with Krishna, live for twelve years in the woods passing the whole of the thirteenth year unrecognised, in some inhabited region. If recognised, an exile of another twelve years is to be the consequence. On the expiry of the thirteenth year, each is to have his kingdom surrendered by the other. O Yudhishthira, with this resolution, play with us, O Bharata, casting the dice.'
"At these words, they that were in that assembly, raising up their arms said in great anxiety of mind, and from the strength of their feelings these words,--'Alas, fie on the friends of Duryodhana that they do not apprise him of his great danger. Whether he, O bull among the Bharatas, (Dhritarashtra) understandeth or not, of his own sense, it is thy duty to tell him plainly."
"Vaisampayana continued,--King Yudhishthira, even hearing these various remarks, from shame and a sense of virtue again sat at dice. And though possessed of great intelligence and fully knowing the consequences, he again began to play, as if knowing that the destruction of the Kurus was at hand.
"And Yudhishthira said,--'How can, O Sakuni, a king like me, always observant of the uses of his own order, refuse, when summoned to dice? Therefore I play with thee."
"Sakuni answered,--'We have many kine and horses, and milch cows, and an infinite number of goats and sheep; and elephants and treasures and gold and slaves both male and female. All these were staked by us before but now let this be our one stake, viz., exile into the woods,--being defeated either ye or we will dwell in the woods (for twelve years) and the thirteenth year, unrecognised, in some inhabited place. Ye bulls among men, with this determination, will we play."
"O Bharata, this proposal about a stay in the woods was uttered but once. The son of Pritha, however, accepted it and Sakuni took up the dice. And casting them he said unto Yudhishthira,--'Lo, I have won."
SECTION LXXVI
Vaisampayana said,--"Then the vanquished sons of Pritha prepared for their exile into the woods. And they, one after another, in due order, casting off their royal robes, attired themselves in deer-skins. And Dussasana, beholding those chastisers of foes, dressed in deer-skins and deprived of their kingdom and ready to go into exile, exclaimed 'The absolute sovereignty of the illustrious king Duryodhana hath commenced. The sons of Pandu have been vanquished, and plunged into great affliction. Now have we attained the goal either by broad or narrow paths. For today becoming superior to our foes in point of prosperity as also of duration of rule have we become praiseworthy of men. The sons of Pritha have all been plunged by us into everlasting hell. They have been deprived of happiness and kingdom for ever and ever. They who, proud of their wealth, laughed in derision at the son of Dhritarashtra, will now have to go into the woods, defeated and deprived by us of all their wealth. Let them now put off their variegated coats of mail, their resplendent robes of celestial make, and let them all attire themselves in deer-skins according to the stake they had accepted of the son of Suvala. They who always used to boast that they had no equals in all the world, will now know and regard themselves in this their calamity as grains of sesame without the kernel. Although in this dress of theirs the Pandavas seem like unto wise and powerful persons installed in a sacrifice, yet they look like persons not entitled to perform sacrifices, wearing such a guise. The wise Yajnasena of the Somake race, having bestowed his daughter--the princess of Panchala--on the sons of Pandu, acted most unfortunately for the husbands of Yajnaseni--these sons of Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon beholding in the woods these thy husbands dressed in skins and thread-bare rags, deprived of their wealth and possessions. Elect thou a husband, whomsoever thou likest, from among all these present here. These Kurus assembled here, are all forbearing and self-controlled, and possessed of great wealth. Elect thou one amongst these as thy lord, so that these great calamity may not drag thee to wretchedness. 'The sons of Pandu now are even like grains of sesame without the kernel, or like show-animals encased in skins, or like grains of rice without the kernel. Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is the labour used upon pressing the sesame grain devoid of the kernel!'
"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of the Pandavas, harsh words of the most cruel import. And hearing them, the unforbearing Bhima, in wrath suddenly approaching that prince like a Himalayan lion upon a jackal, loudly and chastisingly rebuked him in these words,--Wicked-minded villain, ravest thou so in words that are uttered alone by the sinful? Boastest thou thus in the midst of the kings, advanced as thou art by the skill of the king of Gandhara. As thou piercest our hearts hear with these thy arrowy words, so shall I pierce thy heart in battle, recalling all this to thy mind. And they also who from anger or covetousness are walking behind thee as thy protectors,--them also shall I send to the abode of Yama with their descendants and relatives."
Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering these words of wrath without doing any thing, for he could not deviate from the path of virtue, Dussasana abandoning all sense of shame, dancing around the Kurus, loudly said, 'O cow! O cow!'
Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh words as these? Whom doth it behove to boast, thus having won wealth by foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh not thy life-blood, piercing open thy breast in battle, let him not attain to regions of blessedness, I tell thee truly that by slaying the sons of Dhritarashtra in battle, before the very eyes of all the warriors, I shall pacify this wrath of mine soon enough.'"
Vaisampayana continued,--"And as the Pandavas were going away from the assembly, the wicked king Duryodhana from excess of joy mimiced by his own steps the playful leonine trade of Bhima. Then Vrikodara, half turning towards the king said, Think not ye fool that by this thou gainest any ascendency over me slay thee shall I soon with all thy followers, and answer thee, recalling all this to thy mind. And beholding this insult offered to him, the mighty and proud Bhima, suppressing his rising rage and following the steps of Yudhishthira, also spake these words while going out of the Kaurava court, 'I will slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler with dice. I also repeat in this assembly these proud words which the gods will assuredly make good, if ever we engage in battle with the Kurus, I will slay this wretched Duryodhana in battle with my mace, and prostrating him on the ground I will place my foot on his head. And as regards this (other) wicked person--Dussasana who is audacious in speech, I will drink his blood like a lion.
"And Arjuna said,--O Bhima, the resolutions of superior men are not known in words only. On the fourteenth year from this day, they shall see what happeneth.
"And Bhima again said,--'The earth shall drink the blood of Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'
"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle this Karna so malicious and jealous and harsh-speeched and vain. For doing what is agreeable to Bhima, Arjuna voweth that he will slay in battle with his arrows this Karna with all his followers. And I will send unto the regions of Yama also all those other kings that will from foolishness fight against me. The mountains of Himavat might be removed from where they are, the maker of the day lose his brightness, the moon his coldness, but this vow of mine will ever be cherished. And all this shall assuredly happen if on the fourteenth year from this, Duryodhana doth not, with proper respect, return us our kingdom.'"
Vaisampayana continued,--"After Arjuna had said this, Sahadeva the handsome son of Madri, endued with great energy, desirous of slaying Sakuni, waving his mighty arms and sighing like snake, exclaimed, with eyes red with anger--'Thou disgrace of the Gandhara kings, those whom thou thinkest as defeated are not really so. Those are even sharp-pointed arrows from whose wounds thou hast run the risk in battle. I shall certainly accomplish all which Bhima hath said adverting to thee with all thy followers. If therefore thou hast anything to do, do it before that day cometh. I shall assuredly slay thee in battle with all thy followers soon enough, it thou, O son of Suvala, stayest in the light pursuant to the Kshatriya usage.'
"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest of men spake these words,--'I shall certainly send unto the abode of Yama all those wicked sons of Dhritarashtra, who desirous of death and impelled by Fate, and moved also by the wish of doing what is agreeable to Duryodhana, have used harsh and insulting speeches towards this daughter o Yajnasena at the gambling match. Soon enough shall I, at the command of Yudhishthira and remembering the wrongs to Draupadi, make the earth destitute of the sons of Dhritarashtra.'
Vaisampayana continued,--"And those tigers among men, all endued with long arms, having thus pledged themselves to virtuous promises approached king Dhritarashtra."
SECTION LXXVII
Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona, Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid fare well, all of ye and returning again I shall see you."
Vaisampayana continued,--"Overcome with shame none of those that were present there, could tell Yudhishthira anything. Within their hearts, however, they prayed for the welfare of that intelligent prince.
Vidura then said,--The reverend Pritha is a princess by birth. It behoveth her not to go into the woods. Delicate and old and ever known to happiness the blessed one will live, respected by me, in my abode. Known this, ye sons of Pandu. And let safety be always yours.'
Vaisampayana continued,--'The Pandavas thereupon said,--O sinless one, let it be as thou sayest. Thou art our uncle, and, therefore like as our father. We also are all obedient to thee. Thou art, O learned one, our most respected superior. We should always obey what thou choosest to command. And, O high-souled one, order thou whatever else there is that remaineth to be done.
"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know this to be my opinion, that one that is vanquished by sinful means need not be pained by such defeat. Thou knowest every rule of morality; Dhananjaya is ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the foremost of all conversant with the vedas; and the well-behaved Draupadi is conversant with virtue and economy. Ye are attached to one another and feel delight at one another's sight and enemies can not separate you from one another, and ye are contented. Therefore, who is there that will not envy ye? O Bharata, this patient abstraction from the possession of the world will be of great benefit to thee. No foe, even if he were equal to sakra himself, will be able to stand it. Formerly thou wert instructed on the mountains of Himavat by Meru Savarni; in the town of Varanavata by Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of the Dhrishadwati by Sambhu himself. Thou hast also listened to the instruction of the great Rishi Asita on the hills of Anjana; and thou becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and this thy priest Dhaumya will now become thy instructors. In the matter of the next world, abandon not these excellent lessons thou hast obtained from the Rishis. O son of Pandu. thou surpassest in intelligence even Pururavas, the son of Ila; in strength, all other monarchs, and in virtue, even the Rishis. Therefore, resolve thou earnestly to win victory, which belongeth to Indra; to control thy wrath, which belongeth to Yama; to give in charity, which belongeth to Kuvera; and to control all passions, which belongeth to Varuna. And, O Bharata, obtain thou the power of gladdening from the moon, the power of sustaining all from water; forbearance from the earth; energy from the entire solar disc; strength from the winds, and affluence from the other elements. Welfare and immunity from ailment be thine; I hope to see thee return. And, O Yudhishthira, act properly and duly in all seasons,--in those of distress--in those of difficulty,--indeed, in respect of everything, O son of Kunti, with our leave go hence. O Bharata, blessing be thine. No one can say that ye have done anything sinful before. We hope to see thee, therefore, return in safety and crowned with success."
Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the son of Pandu, of prowess incapable of being baffled, saying, 'So be it,' bowing low unto Bhishma and Drona, went away."
SECTION LXXVIII
Vaisampayana said,--'Then when Draupadi was about to set out she went unto the illustrious Pritha and solicited her leave. And she also asked leave of the other ladies of the household who had all been plunged into grief. And saluting and embracing every one of them as each deserved, she desired to go away. Then there arose within the inner apartments of the Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding Draupadi on the eve of her journey, uttered these words in a voice choked with grief,--
'O child, grieve not that this great calamity hath overtaken thee. Thou art well conversant with the duties of the female sex, and thy behaviour and conduct also are as they should be. It behoveth me not, O thou of sweet smiles, to instruct thee as to thy duties towards thy lords. Thou art chaste and accomplished, and thy qualities have adorned the race of thy birth as also the race into which thou hast been admitted by marriage. Fortunate are the Kauravas that they have not been burnt by thy wrath. O child, safely go thou blest by my prayers. Good women never suffer their hearts to the unstung at what is inevitable. Protected by virtue that is superior to everything, soon shalt thou obtain good fortune. While living in the woods, keep thy eye on my child Sahadeva. See that his heart sinketh not under this great calamity.'
"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in one piece of cloth, stained with blood, and with hair dishevelled left her mother-in-law. And as she went away weeping and wailing Pritha herself in grief followed her. She had not gone far when she saw her sons shorn of their ornaments and robes, their bodies clad in deerskins, and their heads down with shame. And she beheld them surrounded by rejoicing foes' and pitied by friends. Endued with excess of parental affection, Kunti approached her sons in that state, and embracing them all, and in accents choked by woe, She said these words,--
"Ye are virtuous and good-mannered, and adorned with all excellent qualities and respectful behaviour. Ye are all high-minded, and engaged in the service of your superiors. And ye are also devoted to the gods and the performance of sacrifices. Why, then, hath this calamity overtaken you. Whence is this reverse of fortune? I do not see by whose wickedness this sin hath overtaken you. Alas I have brought you forth. All this must be due to my ill fortune. It is for this that ye have been overtaken by this calamity, though ye all are endued with excellent virtues. In energy and prowess and strength and firmness and might, ye are not wanting. How shall ye now, losing your wealth and possessions, live poor in the pathless woods? If I had known before that ye were destined to live in the woods, I would not have on Pandit's death come from the mountains of Satasringa to Hastinapore. Fortunate was your father, as I now regard, for he truly reaped the fruit of his asceticism, and he was gifted with foresight, as he entertained the wish of ascending heaven, without having to feel any pain on account of his sons. Fortunate also was the virtuous Madri, as I regard her today, who had, it seems, a fore-knowledge of what would happen and who on that account, obtained the high path of emancipation and every blessing therewith. All, Madri looked upon me as her stay, and her mind and her affections were ever fixed on me. Oh, fie on my desire of life, owing to which suffer all this woe. Ye children, ye are all excellent and dear unto me. I have obtained you alter much suffering. I cannot leave you. Even I will go with you. Alas, O Krishna, (Draupadi), why dost thou leave me so? Everything endued with life is sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death? Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art thou? Why dost thou not deliver me and these best of men also from such woe? They say that thou who art without beginning and without end deliverest those that think of thee. Why doth this saying become untrue. These my sons are ever attached to virtue and nobility and good fame and prowess. They deserve not to suffer affliction. Oh, show them mercy. Alas, when there are such elders amongst our race as Bhishma and Drona and Kripa, all conversant with morality and the science of worldly concerns, how could such calamity at all come? O Pandu, O king, where art thou? Why sufferest thou quietly thy good children to be thus sent into exile, defeated at dice? O Sahadeva, desist from going. Thou art my dearest child, dearer, O son of Madri, than my body itself. Forsake me not. It behoveth thee to have some kindness for me. Bound by the ties of virtue, let these thy brothers go. But then, earn thou that virtue which springeth from waiting upon me.'"
Vaisampayana continued,--"The Pandavas then consoled their weeping mother and with hearts plunged in grief set out for the woods. And Vidura himself also much afflicted, consoling the distressed Kunti with reasons, and led her slowly to his house. And the ladies of Dhritarashtra's house, hearing everything as it happened, viz., the exile (of the Pandavas) and the dragging of Krishna into the assembly where the princes had gambled, loudly wept censuring the Kauravas. And the ladies of the royal household also sat silent for a long time, covering their lotus-like faces with their fair hands. And king Dhritarashtra also thinking of the dangers that threatened his sons, became a prey to anxiety and could not enjoy peace of mind. And anxiously meditating on everything, and with mind deprived of its equanimity through grief, he sent a messenger unto Vidura, saying, 'Let Kshatta come to me without a moment's delay.'
"At this summons, Vidura quickly came to Dhritarashtra's palace. And as soon as he came, the monarch asked him with great anxiety how the Pandavas had left Hastinapore."
SECTION LXXIX
Vaisampayana said,--"As soon as Vidura endued with great foresight came unto him king Dhritarashtra, the son of Amvika, timidly asked his brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear everything, O Kshatta; describe to me all their acts.'
Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering his face with his cloth. And Bhima, O king, hath gone away looking at his own mighty arms. And Jishnu (Arjuna) hath gone away, following the king spreading sand-grains around. And Sahadeva, the son of Madri, hath gone away besmearing his face, and Nakula, the handsomest of men, O king, hath gone away, staining himself with dust and his heart in great affliction. And the large-eyed and beautiful Krishna hath gone away, covering her face with her dishevelled hair following in the wake of the king, weeping and in tears. And O monarch, Dhaumya goeth along the road, with kusa grass in hand, and uttering the aweful mantras of Sama Veda that relate to Yama.'
Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are leaving Hastinapore in such varied guise."
"Vidura replied,--'Though persecuted by thy sons and robbed of his kingdom and wealth the mind of the wise king Yudhishthira the just hath not yet deviated from the path of virtue. King Yudhishthira is always kind, O Bharata, to thy children. Though deprived (of his kingdom and possessions) by foul means, filled with wrath as he is, he doth not open eyes. 'I should not burn the people by looking at them with angry eyes,'--thinking so, the royal son of Pandu goeth covering his face. Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth so. 'There is none equal to me in strength of arms,' thinking so Bhima goeth repeatedly stretching forth his mighty arms. And, O king, proud of the strength of his arms, Vrikodara goeth, exhibiting them and desiring to do unto his enemies deeds worthy of those arms. And Arjuna the son of Kunti, capable of using both his arms (in wielding the Gandiva) followeth the footsteps of Yudhishthira, scattering sand-grains emblematical of the arrows he would shower in battle. O Bharata, he indicateth that as the sand-grains are scattered by him with ease, so will he rain arrows with perfect ease on the foe (in time of battle). And Sahadeva goeth besmearing his lace, thinking 'None may recognise me in this day of trouble.' And, O exalted one, Nakula goeth staining himself with dust thinking, 'Lest otherwise I steal the hearts of the ladies that may look at me.' And Draupadi goeth, attired in one piece of stained cloth, her hair dishevelled, and weeping, signifying--'The wives of those for whom I have been reduced to such a plight, shall on the fourteenth year hence be deprived of husbands, sons and relatives and dear ones and smeared all over with blood, with hair dishevelled and all in their feminine seasons enter Hastinapore having offered oblations of water (unto the manes of those they will have lost). And O Bharata, the learned Dhaumya with passions under full control, holding the kusa grass in his hand and pointing the same towards the south-west, walketh before, singing the mantras of the Sama Veda that relate to Yama. And, O monarch, that learned Brahamana goeth, also signifying, 'When the Bharatas shall be slain in battle, the priests of the Kurus will thus sing the Soma mantras (for the benefit of the deceased).' And the citizens, afflicted with great grief, are repeatedly crying out, 'Alas, alas, behold our masters are going away! O fie on the Kuru elders that have acted like foolish children in thus banishing heirs of Pandu from covetousness alone. Alas, separated from the son of Pandu we all shall become masterless. What love can we bear to the wicked and avaricious Kurus? Thus O king, have the sons of Kunti, endued with great energy of mind, gone away,--indicating, by manner and signs, the resolutions that are in their hearts. And as those foremost of men had gone away from Hastinapore, flashes of lightning appeared in the sky though without clouds and the earth itself began to tremble. And Rahu came to devour the Sun, although it was not the day of conjunction And meteors began to fall, keeping the city to their right. And jackals and vultures and ravens and other carnivorous beasts and birds began to shriek and cry aloud from the temples of the gods and the tops of sacred trees and walls and house-tops. And these extraordinary calamitous portents, O king, were seen and heard, indicating the destruction of the Bharatas as the consequence of thy evil counsels."
Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and the wise Vidura were thus talking with each other, there appeared in that assembly of the Kauravas and before the eyes of all, the best of the celestial Rishis. And appealing before them all, he uttered these terrible words, On the fourteenth year hence, the Kauravas, in consequence of Duryodhana's fault, will all be destroyed by the might of Bhima and Arjuna'. And having said this, that best of celestial Rishis, adorned with surpassing Vedic grace, passing through the skies, disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son of Suvala regarding Drona as their sole refuge, offered the kingdom to him. Drona then, addressing the envious and wrathful Duryodhana and Dussasana and Karna and all the Bharata, said, 'The Brahamanas have said that the Pandavas being of celestial origin are incapable of being slain. The sons of Dhritarashtra, however, having, with all the kings, heartily and with reverence sought my protection, I shall look after them to the best of my power. Destiny is supreme, I cannot abandon them. The sons of Pandu, defeated at dice, are going into exile in pursuance of their promise. They will live in the woods for twelve years. Practising the Brahmacharyya mode of life for this period, they will return in anger and to our great grief take the amplest vengeance on their foes. I had formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of his kingdom by me, O Bharata, the king performed a sacrifice for obtaining a son (that should slay me). Aided by the ascetic power of Yaja and Upayaja, Drupada obtained from the (sacrificial) fire a son named Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen from the sacrificial platform. That Dhrishtadyumna is the brother-in-law of the sons of Pandu by marriage, and dear unto them. It is for him, therefore that I have much fear. Of celestial origin and resplendent as the fire, he was born with bow, arrows, and encased in mail. I am a being that is mortal. Therefore it is for him that I have great fear. That slayer of all foes, the son of Parshatta, hath taken the side of the Pandavas. I shall have to lose my life, if he and I ever encounter each other in battle. What grief can be greater to me in this world than this, ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this belief is general. That he hath been born for slaying me hath been heard by me and is widely known also in the world. For thy sake, O Duryodhana, that terrible season of destruction is almost come. Do without loss of time, what may be beneficial unto thee. Think not that everything hath been accomplished by sending the Pandavas into exile. This thy happiness will last for but a moment, even as in winter the shadow of the top of the palm tree resteth (for a short time) at its base. Perform various kinds of sacrifices, and enjoy, and give O Bharata, everything thou likest. On the fourteenth year hence, a great calamity will overwhelm thee.'"
Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and bring back the Pandavas. If they do not come back, let them go treated with respect and affection. Let those my sons go with weapons, and cars, and infantry, and enjoying every other good thing.'"
SECTION LXXX
Vaisampayana said,--"defeated at dice, after the Pandavas had gone to the woods, Dhritarashtra, O king, was overcome with anxiety. And while he was seated restless with anxiety and sighing in grief, Sanjaya approaching him said, 'O lord of the earth having now obtained the whole earth with all its wealth and sent away the sons of Pandu into exile, why is it, O king, that thou grievest so?"
Dhritarashtra said,--'What have they not to grieve for who will have to encounter in battle those bulls among warriors--the sons of Pandu--fighting on great cars and aided by allies?'
"Sanjaya said,--"O king, all this great hostility is inevitable on account of thy mistaken action, and this will assuredly bring about the wholesale destruction of the whole world. Forbidden by Bhishma, by Drona, and by Vidura, thy wicked-minded and shameless son Duryodhana sent his Suta messenger commanding him to bring into court the beloved and virtuous wife of the Pandavas. The gods first deprive that man of his reason unto whom they send defeat and disgrace. It is for this that such a person seeth things in a strange light. When destruction is at hand, evil appeareth as good unto the understanding polluted by sin, and the man adhereth to it firmly. That which is improper appeareth as proper, and that which is proper appeareth as improper unto the man about to be overwhelmed by destruction, and evil and impropriety are what he liketh. The time that bringeth on destruction doth not come with upraised club and smash one's head. On the other hand the peculiarity of such a time is that it maketh a man behold evil in good and good in evil. The wretches have brought on themselves this terrible, wholesale, and horrible destruction by dragging the helpless princess of Panchala into the court. Who else than Duryodhana--that false player of dice could bring into the assembly, with insults, the daughter of Drupada, endued with beauty and intelligence, and conversant with every rule of morality and duty, and sprung not from any woman's womb but from the sacred fire? The handsome Krishna, then in her season, attired in one piece of stained cloth when brought into the court cast her eyes upon the Pandavas. She beheld them, however, robbed of their wealth, of their kingdom, of even their attire, of their beauty, of every enjoyment, and plunged into a state of bondage. Bound by the tie of virtue, they were then unable to exert their prowess. And before all the assembled kings Duryodhana and Karna spake cruel and harsh words unto the distressed and enraged Krishna undeserving of such treatment. O monarch, all this appeareth to me as foreboding fearful consequences.'
Dhritarashtra said,--'O Sanjaya, the glances of the distressed daughter of Drupada might consume the whole earth. Can it be possible that even a single son of mine will live? The wives of the Bharatas, uniting with Gandhari upon beholding virtuous Krishna, the wedded wife of the Pandavas, endued with beauty and youth, dragged into the court, set up frightful wail. Even now, along with all my subjects, they weep every day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body did not perform that evening their Agnihotra ceremony. The winds blew mightily as they did at the time of the universal dissolution. There was a terrible thunder-storm also. Meteors fell from the sky, and Rahu by swallowing the Sun unseasonably alarmed the people terribly. Our war-chariots were suddenly ablaze, and all their flagstaffs fell down foreboding evil unto the Bharatas. Jackals began to cry frightfully from within the sacred fire-chamber of Duryodhana, and asses from all directions began to bray in response. Then Bhishma and Drona, and Kripa, and Somadatta and the high-souled Vahlika, all left the assembly. It was then that at the advice of Vidura I addressed Krishna and said, 'I will grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The princess of the Panchala there begged of me the liberation of the Pandavas. Out of my own motion I then set free the Pandavas, commanding them to return (to their capital) on their cars and with their bows and arrows. It was then that Vidura told me, 'Even this will prove the destruction of the Bharata race, viz., this dragging of Krishna into the court. This daughter of the King of Panchala is the faultless Sree herself. Of celestial origin, she is the wedded wife of the Pandavas. The wrathful sons of Pandu will never forgive this insult offered unto her. Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors amongst the Panchalas suffer this in silence. Supported by Vasudeva of unbaffled prowess, Arjuna will assuredly come back, surrounded by the Panchala host. And that mighty warrior amongst them, Bhimasena endued with surpassing strength, will also come back, whirling his mace like Yama himself with his club. These kings will scarcely be able to bear the force of Bhima's mace. Therefore, O king, not hostility but peace for ever with the sons of Pandu is what seemeth to me to be the best. The sons of Pandu are always stronger than the Kurus. Thou knowest, O king, that the illustrious and mighty king Jarasandha was slain in battle by Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it behoveth thee to make peace with the sons of Pandu. Without scruples of any kind, unite the two parties, O king. And it thou actest in this way, thou art sure to obtain good luck, O king. It was thus, O son of Gavalgani, that Vidura addressed me in words of both virtue and profit. And I did not accept this counsel, moved by affection for my son."
The End of Sabha Parva
FOOTNOTES
1. A word of benediction, similar to 'Amen.'
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 3
VANA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
SECTION I
(Aranyaka Parva)
Om! Having bowed down to Narayana, and Nara the foremost of male beings, and the goddess Saraswati also, must the word Jaya be uttered.
"Janamejaya said, 'O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors--the sons of Pritha--(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly over whelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic wealth tell me all this in detail, for, O Brahmana, I desire to hear thee narrate the history of those heroes possessed of abundant prowess and lustre. Truly my curiosity is great.'
"Vaisampayana said, 'Thus defeated at dice and incensed by the wicked sons of Dhritarashtra and their counsellors, the sons of Pritha set out from Hastinapura. And issuing through Vardhamana gate of the city, the Pandavas bearing their weapons and accompanied by Draupadi set out in a northernly direction. Indrasena and others, with servants numbering altogether fourteen, with their wives, followed them on swift cars. And the citizens learning of their departure became overwhelmed with sorrow, and began to censure Bhishma and Vidura and Drona and Gautama. And having met together they thus addressed one another fearlessly.
'Alas, our families, we ourselves, and our homes are all gone, when the wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana, aspireth to this kingdom. And, Oh, our families, our (ancestral) usages, our virtue and prosperity, are all doomed where this sinful wretch supported by wretches as sinful aspireth to the kingdom! And, Oh, how can happiness be there where these are not! Duryodhana beareth malice towards all superiors, hath taken leave of good conduct, and quarreleth with those that are near to him in blood. Covetous and vain and mean, he is cruel by nature. The whole earth is doomed when Duryodhana becometh its ruler. Thither, therefore, let us proceed whither the merciful and high-minded sons of Pandu with passions under control and victorious over foes, and possessed of modesty and renown, and devoted to pious practices, repair!'
"Vaisampayana said, 'And saying this, the citizens went after the Pandavas, and having met them, they all, with joined hands, thus addressed the sons of Kunti and Madri.
'Blest be ye! Where will ye go, leaving us in grief? We will follow you whithersoever ye will go! Surely have we been distressed upon learning that ye have been deceitfully vanquished by relentless enemies! It behoveth you not to forsake us that are your loving subjects and devoted friends always seeking your welfare and employed in doing what is agreeable to you! We desire not to be overwhelmed in certain destruction living in the dominions of the Kuru king. Ye bulls among men, listen as we indicate the merits and demerits springing respectively from association with what is good and bad! As cloth, water, the ground, and sesame seeds are perfumed by association with flowers, even so are qualities ever the product of association. Verily association with fools produceth an illusion that entangleth the mind, as daily communion with the good and the wise leadeth to the practice of virtue. Therefore, they that desire emancipation should associate with those that are wise and old and honest and pure in conduct and possessed of ascetic merit. They should be waited upon whose triple possessions, viz., knowledge (of the Vedas), origin and acts, are all pure, and association with them is even superior to (the study of the) scriptures. Devoid of the religious acts as we are, we shall yet reap religious merit by association with the righteous, as we should come by sin by waiting upon the sinful. The very sight and touch of the dishonest, and converse and association with them; cause diminution of virtue, and men (that are doomed to these), never attain purity of mind. Association with the base impaireth the understanding, as, indeed, with the indifferent maketh it indifferent, while communion with the good ever exalteth it. All those attributes which are spoken of in the world as the sources of religious merit, of worldly prosperity and sensual pleasures, which are regarded by the people, extolled in the Vedas, and approved by the well-behaved, exist in you, separately and jointly! Therefore, desirous of our own welfare, we wish to live amongst you who possess those attributes!
"Yudhishthira said, 'Blessed are we since the people with the Brahmanas at their head, moved by affection and compassion credit us with merits we have not. I, however, with my brothers, would ask all of you to do one thing. Ye should not, through affection and pity for us, act otherwise! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and most of my well-wishers, are all in the city of Hastinapura. Therefore, if ye are minded to seek our welfare, cherish ye them with care, uniting together as they are overwhelmed with sorrow and afflictions. Grieved at our departure, ye have come far! Go ye back, and let your hearts be directed with tenderness towards the relatives I entrust to you as pledges! This, of all others, is the one act upon which my heart is set, and by doing this ye would give me great satisfaction and pay me your best regards!
"Vaisampayana continued, 'Thus exhorted by Yudhishthira the just, the people in a body set up a loud wail exclaiming,--Alas, O king! And afflicted and overwhelmed with sorrow on remembering the virtues of Pritha's son, they unwillingly retraced their steps asking leave of the Pandavas.
'The citizens having ceased to follow, the Pandavas ascended their cars, and setting out reached (the site of) the mighty banian tree called Pramana on the banks of the Ganges. And reaching the site of the banian tree about the close of the day, the heroic sons of Pandu purified themselves by touching the sacred water, and passed the night there. And afflicted with woe they spent that night taking water alone as their sole sustenance. Certain Brahmanas belonging to both classes, viz., those that maintained the sacrificial fire and those that maintained it not, who had, with their disciples and relatives, out of affection followed the Pandavas thither also passed the night with them. And surrounded by those utterers of Brahma, the king shone resplendent in their midst. And that evening, at once beautiful and terrible, those Brahmanas having lighted their (sacred) fires, began to chant the Vedas and hold mutual converse. And those foremost of Brahmanas, with swan-sweet voices spent the night, comforting that best of Kurus--the king."
SECTION II
"Vaisampayana said, 'When that night passed away and day broke in, those Brahmamas who supported themselves by mendicancy, stood before the Pandavas of exalted deeds, who were about to enter the forest. Then king Yudhishthira, the son of Kunti, addressed them, saying, "Robbed of our prosperity and kingdom, robbed of everything, we are about to enter the deep woods in sorrow, depending for our food on fruits and roots, and the produce of the chase. The forest too is full of dangers, and abounds with reptiles and beasts of prey. It appeareth to me that ye will certainly have to suffer much privation and misery there. The sufferings of the Brahmanas might overpower even the gods. That they would overwhelm me is too certain. Therefore, O Brahmana, go ye back whithersoever ye list!'
"The Brahmanas replied, 'O king, our path is even that on which ye are for setting out! It behoveth thee not, therefore, to forsake us who are thy devoted admirers practising the true religion! The very gods have compassion upon their worshippers,--specially upon Brahmanas of regulated lives!'
"Yudhishthira said, 'We regenerate ones, I too am devoted to the Brahmanas! But this destitution that hath overtaken me overwhelmed me with confusion! These my brothers that are to procure fruits and roots and the deer (of the forest) are stupefied with grief arising from their afflictions and on account of the distress of Draupadi and the loss of our kingdom! Alas, as they are distressed, I cannot employ them in painful tasks!'
"The Brahmanas said, 'Let no anxiety, O king, in respect of our maintenance, find a place in thy heart! Ourselves providing our own food, we shall follow thee, and by meditation and saying our prayers we shall compass thy welfare while by pleasant converse we shall entertain thee and be cheered ourselves.'
"Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever pleased with the company of the regenerate ones! But my fallen condition maketh me behold in myself an object of reproach! How shall I behold you all, that do not deserve to bear trouble, out of love for me painfully subsisting upon food procured by your own toil? Oh, fie upon the wicked sons of Dhritarashtra!'
"Vaisampayana continued. 'Saying this, the weeping king sat himself down upon the ground. Then a learned Brahmana, Saunaka by name versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, 'Causes of grief by thousands, and causes of fear by hundreds, day after day, overwhelm the ignorant but not the wise. Surely, sensible men like thee never suffer themselves to be deluded by acts that are opposed to true knowledge, fraught with every kind of evil, and destructive of salvation. O king, in thee dwelleth that understanding furnished with the eight attributes which is said to be capable of providing against all evils and which resulteth from a study of the Sruti (Vedas) and scriptures! And men like unto thee are never stupefied, on the accession of poverty or an affliction overtaking their friends, through bodily or mental uneasiness! Listen, I shall tell the slokas which were chanted of old by the illustrious Janaka touching the subject of controlling the self! This world is afflicted with both bodily and mental suffering. Listen now to the means of allaying it as I indicate them both briefly and in detail. Disease, contact with painful things, toil and want of objects desired.--these are the four causes that induce bodily suffering. And as regards disease, it may be allayed by the application of medicine, while mental ailments are cured by seeking to forget them yoga-meditation. For this reason, sensible physicians first seek to allay the mental sufferings of their patients by agreeable converse and the offer of desirable objects And as a hot iron bar thrust into a jar maketh the water therein hot, even so doth mental grief bring on bodily agony. And as water quencheth fire, so doth true knowledge allay mental disquietude. And the mind attaining ease, the body findeth ease also. It seemeth that affection is the root of all mental sorrow. It is affection that maketh every creature miserable and bringeth on every kind of woe. Verily affection is the root of all misery and of all fear, of joy and grief of every kind of pain. From affection spring all purposes, and it is from affection that spring the love of worldly goods! Both of these (latter) are sources of evil, though the first (our purposes) is worse than the second. And as (a small portion of) fire thrust into the hollow of a tree consumeth the tree itself to its roots, even so affection, ever so little, destroyeth both virtue and profit. He cannot be regarded to have renounced the world who hath merely withdrawn from worldly possessions. He, however, who though in actual contact with the world regardeth its faults, may be said to have truly renounced the world. Freed from every evil passion, soul dependent on nothing with such a one hath truly renounced the world. Therefore, should no one seek to place his affections on either friends or the wealth he hath earned. And so should affection for one's own person be extinguished by knowledge. Like the lotus-leaf that is never drenched by water, the souls of men capable of distinguishing between the ephemeral and the everlasting, of men devoted to the pursuit of the eternal, conversant with the scriptures and purified by knowledge, can never be moved by affection. The man that is influenced by affection is tortured by desire; and from the desire that springeth up in his heart his thirst for worldly possessions increaseth. Verily, this thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin that leaneth unto unrighteous acts. Those find happiness that can renounce this thirst, which can never be renounced by the wicked, which decayeth not with the decay of the body, and which is truly a fatal disease! It hath neither beginning nor end. Dwelling within the heart, it destroyeth creatures, like a fire of incorporeal origin. And as a faggot of wood is consumed by the fire that is fed by itself, even so doth a person of impure soul find destruction from the covetousness born of his heart. And as creatures endued with life have ever a dread of death, so men of wealth are in constant apprehension of the king and the thief, of water and fire and even of their relatives. And as a morsel of meat, if in air, may be devoured by birds; if on ground by beasts of prey; and if in water by the fishes; even so is the man of wealth exposed to dangers wherever he may be. To many the wealth they own is their bane, and he that beholding happiness in wealth becometh wedded to it, knoweth not true happiness. And hence accession of wealth is viewed as that which increaseth covetousness and folly. Wealth alone is the root of niggardliness and boastfulness, pride and fear and anxiety! These are the miseries of men that the wise see in riches! Men undergo infinite miseries in the acquisition and retention of wealth. Its expenditure also is fraught with grief. Nay, sometimes, life itself is lost for the sake of wealth! The abandonment of wealth produces misery, and even they that are cherished by one's wealth become enemies for the sake of that wealth! When, therefore, the possession of wealth is fraught with such misery, one should not mind its loss. It is the ignorant alone who are discontented. The wise, however, are always content. The thirst of wealth can never be assuaged. Contentment is the highest happiness; therefore, it is, that the wise regard contentment as the highest object of pursuit. The wise knowing the instability of youth and beauty, of life and treasure-hoards, of prosperity and the company of the loved ones, never covet them. Therefore, one should refrain from the acquisition of wealth, bearing the pain incident to it. None that is rich free from trouble, and it is for this that the virtuous applaud them that are free from the desire of wealth. And as regards those that pursue wealth for purposes of virtue, it is better for them to refrain altogether from such pursuit, for, surely, it is better not to touch mire at all than to wash it off after having been besmeared with it. And, O Yudhishthira, it behoveth thee not to covet anything! And if thou wouldst have virtue, emancipate thyself from desire of worldly possessions!'
"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for enjoying it when obtained. It is only for the support of the Brahmanas that I desire it and not because I am actuated by avarice! For what purpose, O Brahmana, doth one like us lead a domestic life, if he cannot cherish and support those that follow him? All creatures are seen to divide the food (they procure) amongst those that depend on them.[1] So should a person leading a domestic life give a share of his food to Yatis and Brahmacharins that have renounced cooking for themselves. The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words. To the weary a bed,--to one fatigued with standing, a seat,--to the thirsty, water,--and to the hungry, food should ever be given. To a guest are due pleasant looks and a cheerful heart and sweet words. The host, rising up, should advance towards the guest, offer him a seat, and duly worship him. Even this is eternal morality. They that perform not the Agnihotra[2] not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect. None should cook his food for himself alone and none should slay an animal without dedicating it to the gods, the pitris, and guests. Nor should one eat of that food which hath not been duly dedicated to the gods and pitris. By scattering food on the earth, morning and evening, for (the behoof of) dogs and Chandalas and birds, should a person perform the Viswedeva sacrifice.[3] He that eateth the Vighasa, is regarded as eating ambrosia. What remaineth in a sacrifice after dedication to the gods and the pitris is regarded as ambrosia; and what remaineth after feeding the guest is called Vighasa and is equivalent to ambrosia itself. Feeding a guest is equivalent to a sacrifice, and the pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas[4] in that sacrifice. He who giveth without stint food to a fatigued wayfarer never seen before, obtaineth merit that is great, and he who leading a domestic life, followeth such practices, acquireth religious merit that is said to be very great. O Brahmana, what is thy opinion on this?"
"Saunaka said, 'Alas, this world is full of contradictions! That which shameth the good, gratifieth the wicked! Alas, moved by ignorance and passion and slaves of their own senses, even fools perform many acts of (apparent merit) to gratify in after-life their appetites! With eyes open are these men led astray by their seducing senses, even as a charioteer, who hath lost his senses, by restive and wicked steeds! When any of the six senses findeth its particular object, the desire springeth up in the heart to enjoy that particular object. And thus when one's heart proceedeth to enjoy the objects of any particular sense a wish is entertained which in its turn giveth birth to a resolve. And finally, like unto an insect falling into a flame from love of light, the man falleth into the fire of temptation, pierced by the shafts of the object of enjoyment discharged by the desire constituting the seed of the resolve! And thenceforth blinded by sensual pleasure which he seeketh without stint, and steeped in dark ignorance and folly which he mistaketh for a state of happiness, he knoweth not himself! And like unto a wheel that is incessantly rolling, every creature, from ignorance and deed and desire, falleth into various states in this world, wandering from one birth to another, and rangeth the entire circle of existences from a Brahma to the point of a blade of grass, now in water, now on land, and now against in the air!
'This then is the career of those that are without knowledge. Listen now to the course of the wise they that are intent on profitable virtue, and are desirous of emancipation! The Vedas enjoin act but renounce (interest in) action. Therefore, shouldst thou act, renouncing Abhimana,[5] performance of sacrifices, study (of the Vedas), gifts, penance, truth (in both speech and act), forgiveness, subduing the senses, and renunciation of desire,--these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the four first pave the way to the world of the pitris. And these should be practised without Abhimana. The four last are always observed by the pious, to attain the heaven of the gods. And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Vedas, renouncing action as mean and restraining their hearts. By renouncing desire and aversion the gods have attained prosperity. It is by virtue of their wealth of yoga[6] that the Rudras, and the Sadhyas, and the Adityas and the Vasus, and the twin Aswins, rule the creatures. Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely refraining from action with motive, strive to attain success in yoga and by ascetic austerities. Thou hast already achieved such success so far as thy debts to thy ancestors, both male and female concerned, and that success also which is derived from action (sacrifices). Do thou, for serving the regenerate ones endeavour to attain success in penances. Those that are crowned with ascetic success, can, by virtue of that success, do whatever they list; do thou, therefore, practising asceticism realise all thy wishes."
SECTION III
"Vaisampayana said, 'Yudhishthira the son of Kunti, thus addressed by Saunaka, approached his priest and in the midst of his brothers said, 'The Brahmanas versed in the Vedas are following me who am departing for the forest. Afflicted with many calamities I am unable to support them. I cannot abandon them, nor have I the power to offer them sustenance: Tell me, O holy one, what should be done by me in such a pass.'
"Vaisampayana said, 'After reflecting for a moment seeking to find out the (proper) course by his yoga powers, Dhaumya, that foremost of all virtuous men, addressed Yudhishthira, in these words, 'In days of old, all living beings that had been created were sorely afflicted with hunger. And like a father (unto all of them), Savita (the sun) took compassion upon them. And going first into the northern declension, the sun drew up water by his rays, and coming back to the southern declension, stayed over the earth, with his heat centered in himself. And while the sun so stayed over the earth, the lord of the vegetable world (the moon), converting the effects of the solar heat (vapours) into clouds and pouring them down in the shape of water, caused plants to spring up. Thus it is the sun himself, who, drenched by the lunar influence, is transformed, upon the sprouting of seeds, into holy vegetable furnished with the six tastes. And it is these which constitute the food of all creatures upon the earth. Thus the food that supporteth the lives of creatures is instinct with solar energy, and the sun is, therefore, the father of all creatures. Do thou, hence, O Yudhishthira, take refuge even in him. All illustrious monarchs of pure descent and deeds are known to have delivered their people by practising high asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by virtue of ascetic meditation preceded by vows, delivered their people from heavy afflictions. Therefore, O virtuous one, as thou art purified by the acts do thou likewise, entering upon a file of austerities. O Bharata, virtuously support the regenerate ones.'
"Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira, for the sake of the Brahmanas adore the sun of wonderful appearance?"
"Vaisampayana said, 'Listen attentively, O king, purifying thyself and withdrawing thy mind from every other thing. And, O king of kings, appoint thou a time. I will tell thee everything in detail, And, O illustrious one, listen to the one hundred and eight names (of the sun) as they were disclosed of old by Dhaumya to the high-souled son of Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi,
Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by Asuras, Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn at sunrise, obtaineth wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attaineth patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.'
"Vaisampayana continued, 'Having heard from Dhaumya these words suitable to the occasion, Yudhishthira the just, with heart concentrated within itself and purifying it duly, became engaged in austere meditation, moved by the desire of supporting the Brahmanas. And worshipping the maker of day with offerings of flowers and other articles, the king performed his ablutions. And standing in the stream, he turned his face towards the god of day. And touching the water of the Ganges the virtuous Yudhishthira with senses under complete control and depending upon air alone for his sustenance, stood there with rapt soul engaged in pranayama.[7] And having purified himself and restrained his speech, he began to sing the hymn of praise (to the sun).'
'Yudhishthira said, "Thou art, O sun, the eye of the universe. Thou art the soul of all corporeal existences. Thou art the origin of all things. Thou art the embodiment of the acts of all religious men. Thou art the refuge of those versed in the Sankhya philosophy (the mysteries of the soul), and thou art the support of the Yogins. Thou art a door unfastened with bolts. Thou art the refuge of those wishing for emancipation. Thou sustainest and discoverest the world, and sanctifiest and supportest it from pure compassion. Brahmanas versed in the Vedas appearing before thee, adore thee in due time, reciting the hymns from the respective branches (of the Vedas) they refer. Thou art the adored of the Rishis. The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the Guhyakas, and the Nagas, desirous of obtaining boons follow thy car coursing through the skies. The thirty-three gods[8] with Upendra (Vishnu) and Mahendra, and the order of Vaimanikas[9] have attained success by worshipping thee. By offering thee garlands of the celestial Mandaras[10] the best of the Vidyadharas have obtained all their desires. The Guhyas and the seven orders of the Pitris--both divine and human--have attained superiority by adoring thee alone. The Vasus, the Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas, and the Siddhas, have attained pre-eminence by bowing down unto thee. There is nothing that I know in the entire seven worlds, including that of Brahma which is beyond thee. There are other beings both great and endued with energy; but none of them hath thy lustre and energy. All light is in thee, indeed, thou art the lord of all light. In thee are the (five) elements and all intelligence, and knowledge and asceticism and the ascetic properties.[11] The discus by which the wielder of the Saranga[12] humbleth the pride of Asuras and which is furnished with a beautiful nave, was forged by Viswakarman with thy energy. In summer thou drawest, by thy rays, moisture from all corporeal existences and plants and liquid substances, and pourest it down in the rainy season. Thy rays warm and scorch, and becoming as clouds roar and flash with lightning and pour down showers when the season cometh. Neither fire nor shelter, nor woolen cloths give greater comfort to one suffering from chilling blasts than thy rays. Thou illuminest by thy rays the whole Earth with her thirteen islands. Thou alone are engaged in the welfare of the three worlds. If thou dost not rise, the universe becometh blind and the learned cannot employ themselves in the attainment of virtue, wealth and profit. It is through thy grace that the (three) orders of Brahmanas, Kshatriyas and Vaisyas are able to perform their various duties and sacrifices.[13] Those versed in chronology say that thou art the beginning and thou the end of a day of Brahma, which consisteth of a full thousand Yugas. Thou art the lord of Manus and of the sons of the Manus, of the universe and of man, of the Manwantaras, and their lords. When the time of universal dissolution cometh, the fire Samvartaka born of thy wrath consumeth the three worlds and existeth alone And clouds of various hues begotten of thy rays, accompanied by the elephant Airavata and the thunderbolt, bring about the appointed deluges. And dividing thyself into twelve parts and becoming as many suns, thou drinkest up the ocean once more with thy rays. Thou art called Indra, thou art Vishnu, thou art Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind. And thou art lord and the eternal Brahma. Thou art Hansa, thou art Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan, Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka, and Ravi, and Surya and Saranya and maker of day, and Divakara and Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift of speed and the destroyer of darkness, and the possessor of yellow steeds. He that reverentially adoreth thee on the sixth or the seventh lunar day with humility and tranquillity of mind, obtaineth the grace of Lakshmi. They that with undivided attention adore and worship thee, are delivered from all dangers, agonies, and afflictions. And they that hold that thou art everywhere (being the soul of all things) living long, freed from sin and enjoying an immunity from all diseases. O lord of all food, it behoveth thee to grant food in abundance unto me who am desirous of food even for entertaining all my guests with reverence. I bow also to all those followers of thine that have taken refuge at thy feet--Mathara and Aruna and Danda and others, including Asani and Kshuva and the others. And I bow also to the celestial mothers of all creatures, viz., Kshuva and Maitri and the others of the class. O, let them deliver me their supplient.'
"Vaisampayana said, 'Thus, O great king, was the sun that purifier of the world, adored (by Yudhishthira). And pleased with the hymn, the maker of day, self-luminous, and blazing like fire showed himself to the son of Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I shall provide thee with food for five and seven years together. And, O king, accept this copper-vessel which I give unto thee. And, O thou of excellent vows, as long as Panchali will hold this vessel, without partaking of its contents fruits and roots and meat and vegetables cooked in thy kitchen, these four kinds of food shall from this day be inexhaustible. And, on the fourteenth year from this, thou shall regain thy kingdom.'
"Vaisampayana continued, 'Having said this, the god vanished away. He that, with the desire of obtaining a boon, reciteth this hymn concentrating his mind with ascetic abstraction, obtaineth it from the sun, however difficult of acquisition it may be that he asketh for. And the person, male or female, that reciteth or heareth this hymn day after day, if he or she desireth for a son, obtaineth one, and if riches, obtaineth them, and if learning acquireth that too. And the person male or female, that reciteth this hymn every day in the two twilights, if overtaken by danger, is delivered from it, and if bound, is freed from the bonds. Brahma himself had communicated this hymn to the illustrious Sakra, and from Sakra was it obtained by Narada and from Narada, by Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his wishes. And it is by virtue of this hymn that one may always obtain victory in war, and acquire immense wealth also. And it leadeth the reciter from all sins, to the solar region.'
"Vaisampayana continued, 'Having obtained the boon, the virtuous son of Kunti, rising from the water, took hold of Dhaumya's feet and then embraced his brother's. And, O exalted one, wending then with Draupadi to the kitchen, and adored by her duly, the son of Pandu set himself to cook (their day's) food. And the clean food, however little, that was dressed, furnished with the four tastes, increased and became inexhaustible. And with it Yudhishthira began to feed the regenerate ones. And after the Brahmanas had been fed, and his younger brothers also, Yudhishthira himself ate of the food that remained, and which is called Vighasa. And after Yudhishthira had eaten, the daughter of Prishata took what remained. And after she had taken her meal, the day's food became exhausted.
'And having thus obtained the boon from the maker of day, the son of Pandu, himself as resplendent as that celestial, began to entertain the Brahmanas agreeably to their wishes. And obedient to their priest, the sons of Pritha, on auspicious lunar days and constellations and conjunctions, performed sacrifices according to the ordinance, the scriptures, and the Mantras. After the sacrifices, the sons of Pandu, blessed by the auspicious rites performed by Dhaumya and accompanied by him, and surrounded also by the Brahmanas set out for the woods of Kamyaka.'"
SECTION IV
"Vaisampayana said,--"After the Pandavas had gone to the forest, Dhritarashtra the son of Amvika, whose knowledge was his eye,[14] became exceedingly sorrowful. And seated at his ease the king addressed these words to the virtuous Vidura of profound intelligence, 'Thy understanding is as clear as that of Bhargava.[15] Thou knowest also all the subtleties or morality, and thou lookest on all the Kauravas with an equal eye. O, tell me what is proper for me and them. O Vidura, things having thus taken their course, what should we do now? How may I secure the goodwill of the citizens so that they may not destroy us to the roots? O, tell us all, since thou art conversant with every excellent expedient.'
"Vidura said, 'The three-fold purposes, O king (viz., profit, pleasure, and salvation), have their foundations in virtue, and the sages say that a kingdom also standeth on virtue as its basis. Therefore, O monarch, according to the best of thy power, cherish thou virtuously thy own sons and those of Pandu. That virtue had been beguiled by wicked souls with Suvala's son at their head, when thy sons invited the righteous Yudhishthira and defeated him in the match at dice. O king, of this deed of utter iniquity I behold this expiation whereby, O chief of the Kurus, thy son, freed from sin, may win back his position among good men. Let the sons of Pandu, obtain that which was given unto them by thee. For, verily, even this is the highest morality that a king should remain content with his own, and never covet another's possessions. Thy good name then would not suffer nor would family dissensions ensue, nor unrighteousness be thine. This then is thy prime duty now,--to gratify the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons the good fortune they have lost, then, O king, do thou speedily adopt this line of conduct. If thou dost not act so, the Kurus will surely meet with destruction, for neither Bhimasena nor Arjuna, if angry, will leave any of their foes unslain. What is there in the world which is unattainable to those who cannot among their warriors Savyasachin skilled in arms; who have the Gandiva, the most powerful of all weapons in the world, for their bow; and who have amongst them the mighty Bhima also as a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake thou this inauspicious child of thine. Herein lieth the good of thy race.--But thou didst not then act accordingly. Nor also, O king, have I pointed out to thee the way of thy welfare. If thou doest as I have counselled, thou shalt not have to repent afterwards. If thy son consent to reign in peace jointly with the sons of Pandu, passing thy days in joy thou shalt not have to repent. Should it be otherwise, abandon thou thy child for thy own happiness. Putting Duryodhana aside, do thou install the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free from passion, rule the earth virtuously. All the kings of the earth, then, like Vaisyas, will, without delay, pay homage unto us. And, O king, let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas. And let Dussasana, in open court, ask forgiveness of Bhimasena and of the daughter of Drupada also. And do thou pacify Yudhishthira by placing him on the throne with every mark of respect. Asked by thee, what else can I counsel thee to do? By doing this, O monarch, thou wouldst do what was proper.'
'Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in this assembly, with reference to the Pandavas and myself, are for their good but not for ours. My mind doth not approve them. How hast thou settled all this in thy mind now? When thou hast spoken all this on behalf of the Pandavas, I perceive that thou art not friendly to me. How can I abandon my son for the sake of the sons of Pandu? Doubtless they are my sons, but Duryodhana is sprung from my body. Who then, speaking with impartiality, will ever counsel me to renounce my own body for the sake of others? O Vidura, all that thou sayest is crooked, although I hold thee in high esteem. Stay or go as thou likest. However much may she be humoured, an unchaste will forsaketh her husband.'
"Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and went into the inner apartments. And Vidura, saying 'This race is doomed' went away to where the sons of Pritha were.'"
SECTION V
"Vaisampayana said, 'Desirous of living in the forest, those bulls of the Bharata race, the Pandavas, with their followers, setting out from the banks of the Ganges went to the field of Kurukshetra. And performing their ablutions in the Saraswati, the Drisadwati and the Yamuna, they went from one forest to another, travelling in an westernly direction. And at length they saw before them the woods, Kamyaka, the favourite haunt of Munis, situated by a level and wild plain on the banks of the Saraswati. And in those woods, O Bharata, abounding in birds and deer, those heroes began to dwell, entertained and comforted by the Munis. And Vidura always longing to see the Pandavas, went in a single car to the Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a car drawn by swift steeds, he saw Yudhishthira the just, sitting with Draupadi at a retired spot, surrounded by his brothers and the Brahmanas. And seeing Vidura approach from a distance with swift steps, the virtuous king addressed brother, Bhimasena, saying, 'With what message doth Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite us again to a game of dice? Doth the little-minded Sakuni intend to win again our weapons at dice? O Bhimasena, challenged by any one addressing me,--Come, I am unable to stay. And if our possession of the Gandiva becomes doubtful, will not the acquisition of our kingdom also be so.'
"Vaisampayana said, 'O king, the Pandavas then rose up and welcomed Vidura. And received by them, that descendant of the Ajamida line (Vidura) sat in their midst and made the usual enquiries. And after Vidura had rested awhile, those bulls among men asked him the reason of his coming. And Vidura began to relate unto them in detail everything connected with the bearing of Dhritarashtra the son of Amvika.'
"Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant, before him and honouring me duly said, 'Things have fared thus. Now, do thou tell me what is good for the Pandavas as well as for me. I pointed out what was beneficial to both the Kauravas and Dhritarashtra. But what I said was not relished by him, nor could I hit upon any other course. What I advised was, O Pandavas, highly beneficial, but the son of Amvika heeded me not. Even as medicine recommendeth itself not to one that is ill, so my words failed to please the king. And, O thou without a foe, as all unchaste wile in the family of a man of pure descent cannot be brought back to the path of virtue, so I failed to bring Dhritarashtra back. Indeed, as a young damsel doth not like a husband of three score, even so Dhritarashtra did not like my words. Surely, destruction will overtake the Kuru race, surely Dhritarashtra will never acquire good fortune. For, as water dropped on a lotus-leaf doth not remain there, my counsels will fail to produce any effect to Dhritarashtra. The incensed Dhritarashtra told me, O Bharata, go thou thither where thou likest Never more shall I seek thy aid in ruling the earth or my capital,--O best of monarchs, forsaken by king Dhritarashtra, I come to thee for tendering good counsel. What I had said in the open court, I will now repeat unto thee. Listen, and bear my words in mind,--that wise man who bearing all the gross wrong heaped upon him by his enemies, patiently bideth his time, and multiplieth his resources "even as men by degrees turn a small fire: into a large one, ruleth alone this entire earth. He that (in prosperity) enjoyeth his substance with his adherents findeth in them sharers of his adversity,--this is the best means of securing adherents, and it is said that he that hath adherents, winneth the sovereignty of the world! And, O Pandava, divided thy prosperity with thy adherents, behave truthfully towards them, and converse with them agreeably! Share also your food with them! And never boast thyself in their presence! This behaviour increaseth the prosperity of kings!'
"Yudhishthira said, 'Having recourse to such high intelligence, undisturbed by passion, I will do as thou counsellest! And whatever else thou mayst counsel in respect of time and place, I will carefully follow entirely.'"
SECTION VI
"Vaisampayana said, 'O king, after Vidura had gone to the abode of the Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his action. And thinking of the great intelligence of Vidura in matters connected with both war and peace, and also of the aggrandisement of the Pandavas in the future, Dhritarashtra, pained at the recollection of Vidura, having approached the door of the hall of state fell down senseless in the presence of the monarchs (in waiting) And regaining consciousness, the king rose from the ground and thus addressed Sanjaya standing by, 'My brother and friend is even like the god of justice himself! Recollecting him today, my heart burneth in grief! Go, bring unto me without delay my brother well-versed in morality!' Saying this, the monarch wept bitterly. And burning in repentance, and overwhelmed with sorrow at the recollection of Vidura, the king, from brotherly affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still! That wise brother of mine of immeasurable intelligence hath never been guilty of even the slightest transgression, but, on the other hand, he it is who hath come by grievous wrong at my hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I will lay down my life!"
"Vaisampayana continued, 'Hearing these words of the king, Sanjaya expressed his approbation, and saying 'So be it,' went in the direction of the Kamyaka woods. And arriving without loss of time at the forest where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin, seated with Vidura, in the midst of Brahmanas by thousands and guarded by his brothers, even like Purandara in the midst of the celestials! And approaching Yudhishthira, Sanjaya worshipped him duly and was received with due respect by Bhima and Arjuna and the twins. And Yudhishthira made the usual enquiries about his welfare and when he had been seated at his ease, he disclosed the reason of his visit, in these words, 'King Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee! Returning unto him without loss of time, do thou revive the king! And, O thou best of men, with the permission of these Kuru princes--these foremost of men--it behoveth thee, at the command of that lion among kings, to return unto him!
Vaisampayana continued, 'Thus addressed by Sanjaya, the intelligent Vidura, ever attached to his relatives, with the permission of Yudhishthira returned to the city named after the elephant. And after he had approached the king, Dhritarashtra of great energy, the son of Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou, O sinless one, of conversant with morality, hast come here remembering me! And, O thou bull of the Bharata race, in thy absence I was beholding myself, sleepless through the day and the night, as one that hath been lost on earth!' And the king then took Vidura on his lap and smelt his head, and said, 'Forgive me, O sinless one, the words in which thou wert addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou art my superior, worthy of the highest reverence! Here am I, having come back, eagerly wishing to behold thee! All virtuous men, O tiger among men, are (instinctively) partial towards those that are distressed! This, O king, is scarcely the result of deliberation! (My partiality to the Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to me as the sons of Pandu, but as the latter are now in distress, my heart yearneth after them!
"Vaisampayana continued, 'And addressing each other thus in apologetic speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt themselves greatly happy!'"
SECTION VII
"Vaisampayana said, 'Hearing that Vidura had returned, and that the king had consoled him, the evil-minded son of Dhritarashtra began to burn in grief. His understanding clouded by ignorance, he summoned the son of Suvala, and Karna and Dussasana, and addressed them saying, 'The learned Vidura, the minister of the wise Dhritarashtra, hath returned! The friend of the sons of Pandu, he is ever engaged in doing what is beneficial to them. So long as this Vidura doth not succeed in inducing the king to bring them back, do ye all think of what may benefit me! If ever I behold the sons of Pritha return to the city, I shall again be emaciated by renouncing food and drink, even though there be no obstacle in my path! And I shall either take poison or hang myself, either enter the pyre or kill myself with my own weapons. But I shall never be able to behold the sons of Pandu in prosperity!
"Sakuni said, 'O king, O lord of the earth, what folly hath taken possession of thee! The Pandavas have gone to the forest, having given a particular pledge, so that what thou apprehendest can never take place! O bull of the Bharata race, the Pandavas ever abide by the truth. They will never, therefore, accept the words of thy father! If however, accepting the commands of the king, they come back to the capital, violating their vow, even this would be our conduct, viz., assuming, an aspect of neutrality, and in apparent obedience to the will of the monarch, we will closely watch the Pandavas, keeping our counsels!'
"Dussasana said, 'O uncle of great intelligence, it is even as thou sayest! The words of wisdom thou utterest always recommend themselves to me!'"Karna said, 'O Duryodhana, all of us seek to accomplish thy will and, O king, I see that unanimity at present prevaileth among us! The sons of Pandu, with passions under complete control, will never return without passing away the promised period. If, however, they do return from failing sense, do thou defeat them again at dice.'
"Vaisampayana said, 'Thus addressed by Karna, king Duryodhana with cheerless heart, averted his face from his counsellors. Marking all this, Karna expanding his beautiful eyes, and vehemently gesticulating in anger, haughtily addressed Duryodhana and Dussasana and Suvala's son saying, 'Ye princes, know ye my opinion! We are all servants of the king (Duryodhana) waiting upon him with joined palms! We should, therefore, do what is agreeable to him! But we are not always able to seek his welfare with promptness and activity (owing to our dependence on Dhritarashtra)! But let us now, encased in mail and armed with our weapons, mount our cars and go in a body to slay the Pandavas now living in the forest! After the Pandavas have been quieted and after they have gone on the unknown journey, both ourselves and the sons of Dhritarashtra will find peace! As long as they are in distress, as long as they are in sorrow, as long as they are destitute of help, so long are we a match for them! This is my mind!'
'Hearing those words of the charioteer's son, they repeatedly applauded him, and at last exclaimed, 'Very well!' And saying this each of them mounted his car, and sanguine of success, they rushed in a body to slay the sons of Pandu. And knowing by his spiritual vision that they had gone out, the master Krishna-Dwaipayana of pure soul came upon them, and commanded them to desist. And sending them away, the holy one, worshipped by all the worlds, quickly appeared before the king whose intelligence served the purposes of eye-sight, and who was then seated (at his ease). And the holy one addressed the monarch thus.'"
SECTION VIII
"Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee that which is for the great good of all the Kauravas! O thou of mighty arms, it hath not pleased me that the Pandavas have gone to the forest dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower death-dealing weapons, even like virulent poison, upon the Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with ire, seek to slay the sons of Pandu for the sake of their kingdom? Let the fool be restrained; let thy son remain quiet! In attempting to slay the Pandavas in exile, he will only lose his own life. Thou art as honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou of great wisdom, dissension with one's own kin are forbidden, sinful and reprehensible! Therefore, O king, it behoveth thee to desist from such acts! And, O Bharata, Duryodhana looketh with such jealousy towards the Pandavas that great harm would be the consequence, if thou didst not interfere. Or let this wicked son of thine, O monarch, along and unaccompanied, himself go to the forest and live with the sons of Pandu. For then, if the Pandavas, from association, feel an attachment for Duryodhana, then, O king of men, good fortune may be thine. (This, however, may not be)! For it hath been heard that one's congenital nature leaveth him not till death. But what do Bhishma and Drona and Vidura think? What also dost thou think? That which is beneficial should be done while there is time, else thy purposes will be unrealised.'"
SECTION IX
"Dhritarashtra said, 'O holy one, I did not like this business of gambling, but, O Muni, I think, I was made to consent to it drawn by fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this game at dice. No doubt, it was begot of folly. And, O thou who delightest in the observance of vows, O illustrious one, knowing everything yet influenced by paternal affection, I am unable to cast off my senseless son, Duryodhana!'
"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true! We know it well that a son is the best of all things and that there is nothing that is so good as a son. Instructed by the tears of Suravi, Indra came to know that the son surpasseth in worth other valuable possessions. O monarch, I will, in this connection, relate to thee that excellent and best of stories, the conversation between Indra and Suravi. In days of yore, Suravi, the mother of cows was once weeping in the celestial regions. O child, Indra took compassion upon her, and asked her, saying, 'O auspicious one! why dost thou weep? Is everything well with the celestials? Hath any misfortune, ever so little, befallen the world of men or serpents?' Suravi replied, 'No evil hath befallen thee that I perceive. But I am aggrieved on account of my son, and it is therefore, O Kausika, that I weep! See, O chief of the celestials, yonder cruel husbandman is belabouring my weak son with the wooden stick, and oppressing him with the (weight of the) plough, in consequence of which my child agitated with agony is falling upon the ground and is at the point of death. At sight of this, O lord of the celestials, I am filled with compassion, and my mind is agitated! The one that is the stronger of the pair is bearing his burthen of greater weight (with ease), but, O Vasava, the other is lean, and weak and is a mass of veins and arteries! He beareth his burthen with difficulty! And it is for him that I grieve. See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he is unable to bear his burthen. And it is for him that, moved by grief, I weep in heaviness of heart and these tears of compassion trickle down my eyes!'
"Sakra said, 'O fair one, when thousands of thy son are (daily) oppressed, why dost thou grieve for one under infliction?' Suravi replied. 'Although I have a thousand offspring, yet my affections flow equally towards all! But, O Sakra, I feel greater compassion for one that is weak and innocent!'
"Vyasa continued, 'Then Indra having heard these words of Suravi, was much surprised, and O thou of the Kuru race, he became convinced that a son is dearer than one's life! And the illustrious chastiser of Paka thereupon suddenly poured there a thick shower and caused obstruction to the husbandman's work. And as Suravi said, thy affections, O king, equally flow towards all thy sons. Let them be greater towards those that are weak! And as my son Pandu is to me, so art thou, O son, and so also Vidura of profound wisdom! It is out of affection that I tell you all this! O Bharata, thou art possessed of a hundred and one sons, but Pandu hath only five. And they are in a bad plight and passing their days in sorrow. How may they save their lives, how may they thrive such thoughts regarding the distressed sons of Pritha continually agitate my soul! O king of the earth, if thou desirest all the Kauravas to live, let thy son Duryodhana make peace with the Pandavas!'"
SECTION X
"Dhritarashtra said, 'O Muni of profound wisdom, it is even as thou sayest! I know it well as do all these kings! Indeed, what thou considerest to be beneficial for the Kurus was pointed out to me, O Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if thou hast kindness for the Kurus, do thou exhort my wicked son Duryodhana!'
"Vyasa said, 'O king, after having seen the Pandava brothers, here cometh the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi, O king, will admonish thy son for the welfare of this race. And, O Kauravya, what he adviseth must be followed undoubtingly, for if what he recommendeth is not done, the sage will curse thy son in anger.'
"Vaisampayana continued, 'Saying this, Vyasa departed, and Maitreya made his appearance. And the king with his son respectfully received that way-worn chief of Munis, with offerings of the Arghya and other rites. And king Dhritarashtra, the son of Amvika, in words of respect thus addressed the sage, 'O holy one, hath journey from the Kuru-jangala been a pleasant one? Are those heroes, the five Pandavas living happily? Do those bulls of the Kuru race intend to stay out their time? Will the brotherly affection of the Kauravas ever be impaired?'
"Maitreya said, 'Setting out on a pilgrimage to the different shrines, I arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the just in the woods of Kamyaka. And, O exalted one, many Munis had come there to behold the high-souled Yudhishthira, dwelling in an ascetic asylum, clad in deer-skin and wearing matted locks. It was there, O king of kings, that I heard of the grave error committed by thy sons and the calamity and terrible danger arisen from dice that had overtaken them. Therefore, it is that I have come to thee, for the good of the Kauravas, since, O exalted one, my affection is great for thee and I am delighted with thee! O king, it is not fit that thy sons should on any account quarrel with one another, thyself and Bhishma living. Thou art, O king, the stake at which bulls are tied (in treading cord), and thou art competent to punish and reward! Why dost thou overlook then this great evil that is about to overtake all? And, O descendant of the Kurus, for those wrongs that have been perpetrated in thy court, which are even like the acts of wretched outcasts, thou art not well-thought amongst the ascetics!'
"Vaisampayana continued, 'Then turning to the wrathful prince Duryodhana, the illustrious Rishi Maitreya addressed him in these soft words, 'O mighty-armed Duryodhana, O best of all eloquent men, O illustrious one, give heed unto the words I utter for my good! O king, seek not to quarrel with the Pandavas! And, O bull among men, compass thou thy own good as also of the Pandavas, of the Kurus and of the world! All those tigers among men are heroes of high prowess in war, gifted with the strength of ten thousand elephants, with bodies hard as the thunderbolt, holding fast by their promises, and proud of their manliness! they have slain the enemies of the celestials--those Rakshasas capable of assuming any form at will, such as were headed by Hidimva and Kirmira! When those high-souled ones went from hence that Rakshasa of fierce soul obstructed their nocturnal path even like an immoveable hill. And even as a tiger slayeth a little deer, Bhima, that foremost of all endued with strength, and ever delighted in fight, slew that monster. Consider also, O king, how while out on his campaign of conquest, Bhima slew in battle that mighty warrior, Jarasandha, possessing the strength of ten thousand elephants. Related to Vasudeva and having the sons of king Drupada as their brothers-in-law, who that is subject to decrepitude and death would undertake to cope with them in battle? O bull of the Bharata race, let there be peace between thee and Pandavas! Follow thou my counsels and surrender not thyself to anger!
'O king, thus admonished by Maitreya, Duryodhana began to slap his thigh resembling the trunk of the elephant, and smilingly began to scratch the ground with his foot. And the wicked wretch spake not a word, but hung down his head. And, O monarch, beholding Duryodhana thus offer him a slight by scratching the earth silently, Maitreya became angry. And, as if commissioned by fate, Maitreya, the best of Munis, overwhelmed by wrath, set his mind upon cursing Duryodhana! And then, with eyes red in anger, Maitreya, touching water, caused the evil-minded son of Dhritarashtra, saying, 'Since, slighting me thou declinest to act according to my words, thou shalt speedily reap the fruit of this thy insolence! In the great war which shall spring out of the wrongs perpetrated by thee, the mighty Bhima shall smash that thigh of thine with a stroke of his mace!
'When the Muni had spoken so, king Dhritarashtra began to pacify the sage, in order that what he had said might not happen. But Maitreya said, 'O king, if thy son concludeth peace with the Pandavas, this curse of mine, O child, will not take effect, otherwise it must be as I have said!'
"Vaisampayana said, 'Desirous of ascertaining the might of Bhima, that foremost of kings, the father of Duryodhana, then asked Maitreya, saying, 'How was Kirmira slain by Bhima?'
"Maitreya said, 'I shall not speak again unto thee, O king, for my words are not regarded by thy son. After I have gone away, Vidura will relate everything unto thee!' And saying this, Maitreya went away to the place whence he had come. And Duryodhana also went out perturbed at the tidings of Kirmira's death (at the hand of Bhima).'"
SECTION XI
(Kirmirabadha Parva)
"Dhritarashtra said, 'O Kshatta, I am desirous to hear of the destruction of Kirmira! Do thou tell me how the encounter took place between the Rakshasa and Bhimasena!'
"Vidura said, 'Listen to the story of that feat of Bhimasena of super human achievements! I have often heard of it in course of my conversation with the Pandavas (while I was with them)
'O foremost of kings, defeated at dice the Pandavas departed from hence and travelling for three days and nights they at length reached those woods that go by the name of Kamyaka. O king, just after the dreadful hour of midnight when all nature is asleep, when man-eating Rakshasas of terrible deeds begin to wander, the ascetics and the cowherds and other rangers of the forest used to shun the woods of Kamyaka and fly to a distance from fear of cannibals. And, O Bharata, as the Pandavas were at this hour entering those woods a fearful Rakshasa of flaming eyes appeared before them with a lighted brand, obstructing their path. And with outstretched arms and terrible face, he stood obstructing the way on which those perpetuators of the Kuru race were proceeding. With eight teeth standing out, with eyes of coppery hue, and with the hair of his head blazing and standing erect, the fiend looked like a mass of clouds reflecting the rays of the sun or mingled with lightning flashes and graced with flocks of cranes underneath on their wings. And uttering frightful yells and roaring like a mass of clouds charged with rain, the fiend began to spread the illusion proper to his species. Hearing that terrible roar, birds along with other creatures that live on land or in water, began to drop down in all directions, uttering cries of fear. And in consequence of the deer and the leopards and the buffaloes and the bears flying about in all directions, it seemed as if the forest itself was in motion. And swayed by the wind raised by the sighs of the Rakshasa, creepers growing at a great distance seemed to embrace the trees with their arms of coppery leaves. And at that moment, a violent wind began to blow, and the sky became darkened with the dust that covered it. And as grief is the greatest enemy of the object of the five senses, even so appeared before the Pandavas that unknown foe of theirs. And beholding the Pandavas from a distance clad in black deer-skins, the Rakshasa obstructed their passage through the forest even like the Mainaka mountain. And at the sight of him never seen before the lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose braids had been dishevelled by the hand of Dussasana, stationed in the midst of the five Pandavas, looked like a stream chafing amid five hills. And seeing her overwhelmed with fear the five Pandavas supported her as the five senses influenced by desire adhere to the pleasures relating to their objects. And Dhaumya of great (ascetic) energy, in the presence of the sons of Pandu, destroyed the fearful illusion that had been spread by the Rakshasa, by applying various mantras, calculated to destroy the Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of crooked ways, capable of assuming any form at will, expanded his eyes in wrath and seemed like death himself. Then king Yudhishthira, endued with great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell us what we should do for thee.' The Rakshasa thus addressed, answered Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated Kirmira. I live at ease in these deserted woods of Kamyaka, daily procuring my food by vanquishing men in fight. Who are ye that have come near me in the shape of my food? Defeating ye all in fight, I will eat ye with pleasure.'
"Vaisampayana continued, 'O Bharata, hearing these words of the wretch, Yudhishthira announced his own name and lineage, saying, 'I am king Yudhishthira the just, the son of Pandu, of whom thou mayst have heard. Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and the others, in course of my wanderings, come into this terrible forest which is thy dominion, desirous of passing my period of exile here!'
"Vidura continued, 'Kirmira said unto Yudhishthira, 'By good luck it is that fate hath accomplished today my long-accomplished desire! With weapons upraised have I been continually ranging the entire earth with the object of slaying Bhima. But Bhima I had found not. By good luck it is that slayer of my brother, whom I had been seeking so long, hath come before me! It was he who in the disguise of a Brahmana slew my dear brother Vaka in the Vetrakiya forest by virtue of his science. He hath truly no strength of arms! It is also this one of wicked soul who formerly slew my dear friend Hidimva, living in this forest and ravished his sister! And that fool hath now come into this deep forest of mine, when the night is half spent, even at the time when we wander about! Today I will wreak my long-cherished vengeance upon him, and I will today gratify (the manes of) Vaka with his blood in plenty! By slaying this enemy of the Rakshasas, I shall today be freed from the debt I owe to my friend and my brother, and thereby attain supreme happiness! If Bhimasena was let free formerly by Vaka, today, I will devour him in thy sight, O Yudhishthira! And even as Agastya ate up and digested the mighty Asura (Vatapi) I will eat up and digest this Bhima!'
"Vidura continued, 'Thus addressed by the Rakshasa, the virtuous Yudhishthira, steadfast in his pledges, said, 'It can never be so,--and in anger rebuked the Rakshasa.' The mighty-armed Bhima then tore up in haste a tree of the length of ten Vyasas and stripped it of its leaves. And in the space of a moment the ever-victorious Arjuna stringed his bow Gandiva possessing the force of the thunderbolt. And, O Bharata, making Jishnu desist, Bhima approached that Rakshasa still roaring like the clouds and said unto him, 'Stay! Stay!' And thus addressing the cannibal, and tightening the cloth around his waist, and rubbing his palms, and biting his nether lip with his teeth, and armed with the tree, the powerful Bhima rushed towards the foe. And like unto Maghavat hurling his thunderbolt, Bhima made that tree, resembling the mace of Yama himself descend with force on the head of the cannibal. The Rakshasa, however, was seen to remain unmoved at that blow, and wavered not in the conflict. On the other hand, he hurled his lighted brand, flaming like lightning, at Bhima. But that foremost of warriors turned it off with his left foot in such a way that it went back towards the Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting a tree darted to the encounter like unto the mace bearing Yama himself. And that fight, so destructive of the trees, looked like the encounter in days of yore between the brothers Vali and Sugriva for the possession of the same woman. And the trees struck at the heads of the combatants, were broken into shivers, like lotus-stalks thrown on the temples of infuriate elephants. And in that great forest, innumerable trees, crushed like unto reeds, lay scattered as rags. That encounter with trees between that foremost of Rakshasas and that best of men, O thou bull of the Bharata race, lasted but for a moment. Then taking up a crag, the angry Rakshasa hurled it at Bhima standing before him, but the latter wavered not. Then like unto Rahu going to devour the sun dispersing his rays with extended arms, the Rakshasa with out-stretched arms darted towards Bhima, who had remained firm under the blow inflicted with the crag. And tugging at and grappling with each other in diverse ways they appeared like two infuriate bulls struggling with each other. Or like unto two mighty tigers armed with teeth and claws, the encounter between them waxed fierce and hard. And remembering their (late) disgrace at the hands of Duryodhana, and proud of the strength of his arms, and conscious also of Krishna looking at him, Vrikodara began to swell in vigour. And fried with anger, Bhima seized the Rakshasa with his arms, as one elephant in rut seizeth another. And the powerful Rakshasa also in his turn seized his adversary, but Bhimasena that foremost of all men endued with strength, threw the cannibal down with violence. The sounds that in consequence of those mighty combatants pressing each other's hands, were frightful and resembled the sounds of splintering bamboos. And hurling the Rakshasa down, seized him by the waist, and began to whirl him about, even as fierce hurricane shaketh a tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became faint, and trembling all over, he still pressed the (Pandava) with all his strength. And finding him fatigued, Vrikodara, twined his own arms round the foe, even as one bindeth a beast with cord. And the monster thereupon began to roar frightfully, as a trumpet out of order. And the mighty Vrikodara for a long while whirled the Rakshasa till the latter appeared to be insensible, and began to move convulsively. And finding the Rakshasa exhausted, the son of Pandu without loss of time took him up in his arms, and slew him like a beast. And placing his knee on the waist of that wretch of Rakshasa, Vrikodara began to press the neck of the foe with his hands. Then Bhima, dragging along the earth the bruised body of the Rakshasa with the eye-lids about to close, said, 'O sinful wretch, thou wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too art about to go to the mansions of Yama!' And saying this, that foremost of men, his heart filled with wrath, beholding the Rakshasa destitute of clothing and ornaments, and insensible, and undergoing convulsions, let him dead. And after that Rakshasa of hue like the clouds had been slain, the son of that best of kings (Pandu) praised Bhima for his many qualities, and placing Krishna in their front, set out for the Dwaita woods."
Vidura said, 'It was thus, O lord of men, that Kirmira was slain in combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira the just! And having rid the forest of its pest, the victorious Yudhishthira the just, began to live in that dwelling of theirs, with Draupadi. And those bulls of the Bharata race comforting Draupadi began to cheerfully extol Bhima with glad hearts. And after the Rakshasa had been slain, borne down by the might of Bhima's arms, those heroes entered into the peaceful forest freed from its annoyance. Passing through the great forest I saw lying the body of the wicked and fearless Rakshasa slain by Bhima's might. And, O Bharata, there I heard of this achievement of Bhima from those Brahmanas who have assembled round the Pandavas.'
Vaisampayana continued, 'Hearing the account of the slaughter in combat of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and became absorbed in thought.'"
SECTION XII
(Arjunabhigamana Parva)
Vaisampayana said, 'Hearing that the Pandavas had been banished, the Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in affliction in the great forest. And the consanguineous relatives of Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and powerful brothers--the Kaikeyas, their hearts fired with wrath, went to the forest to see the sons of Pritha. And reproaching the sons of Dhritarashtra, they said, 'What should we do?' And those bulls of the Kshatriya race, with Vasudeva at their head, sat themselves down round Yudhishthira the just. And respectfully saluting that foremost of the Kurus, Kesava mournfully said, 'The earth shall drink the blood of Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these in battle and defeating their followers along with their royal allies, will we all install Yudhishthira the just on the throne! The wicked deserve to be slain! Verily, this is eternal morality.'
Vaisampayana continued, 'And when on account of the wrongs of Pritha's sons, Janardana had thus got into a passion, and seemed bent upon consuming all created things, Arjuna exerted himself to pacify him. And beholding Kesava angry, Falguna began to recite the feats achieved in his former lives by that soul of all things, himself immeasurable, the eternal one, of infinite energy, the lord of Prajapati himself, the supreme ruler of the worlds, Vishnu of profound wisdom!'
"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the Gandhamadana mountains for ten thousand years as a Muni having his home where evening fell! Living upon water alone, thou hadst, in days of old, O Krishna, also dwelt for full eleven thousand years by the lake of Pushkara! And, O slayer of Madhu, with arms upraised and standing on one leg, thou hadst passed a hundred years on the high hills of Vadari,[16] living all the while upon air! And leaving aside thy upper garment, with body emaciated and looking like a bundle of veins, thou hadst lived on the banks of the Saraswati, employed in thy sacrifice extending for twelve years! And, O Krishna of mighty energy, in observance of thy vow thou hadst stood on one leg for the length of a thousand years of the celestials, on the plains of Prabhasa which it behoveth the virtuous to visit! Vyasa hath told me that thou art the cause of the creation and its course! And, O Kesava, the lord of Kshetra,[17] thou art the mover of all minds, and the beginning and end of all things! All asceticism resteth in thee, and thou too art the embodiment of all sacrifices, and the eternal one! Slaying the Asura Naraka, offspring of the Earth-first begotten, thou hadst obtained his ear-rings, and performed, O Krishna, the first horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O bull of all the worlds, having performed that feat, thou hast become victorious over all! Thou hadst slain all the Daityas and Danavas mustered in battle, and giving the lord of Sachi (Indra) the sovereignty of the universe, thou hast, O Kesava of mighty arms, taken thy birth among men! O slayer of all foes, having floated on the primordial waters, thou subsequently becamest Hari,[18] and Brahma and Surya and Dharma, and Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala and the firmament the earth, and the ten directions! Thyself increate, thou art the lord of the mobile and the immobile universe, the Creator of all, O thou foremost of all existences! And, O slayer of Madhu, O thou of abundant energy, in the forest of Chitraratha thou didst, O Krishna, gratify with thy sacrifice the chief of all the gods, the highest of the high! O Janardana, at each sacrifice thou didst offer, according to shares, gold by hundreds and thousands. And, O son of the Yadava race, becoming the son of Aditi, O exalted one of the supreme attributes, thou hast been known as the younger brother of Indra! And, O thou chastiser of foes, even while a child thou didst, O Krishna, in consequence of thy energy, fill by three steps only the heaven, the firmament, and the earth! And, O thou soul of all covering the heaven and the firmament (while thou wert thus transformed), thou didst dwell in the body of the sun and afflict him with thy own splendour! And, O exalted one, in thy incarnations on those thousand occasions, thou hadst slain, O Krishna, sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and slaying Nisunda and Naraka. Thou hast again rendered safe the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy car roaring like unto clouds and effulgent like the sun, thou didst obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha itself! These have all been slain in battle; listen to me as I speak of others (also slain by thee)! At Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and both Gopati and Talaketu also have been slain by thee! And, O Janardana, thou hast also appropriate unto thyself the sacred city of Dwarka, abounding in wealth and agreeable unto the Rishi themselves, and thou wilt submerge it at the end within the ocean! O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O thou of the Dasarha race, of anger and envy and untruth and cruelty? O thou who knowest no deterioration, all the Rishis, coming unto thee seated in thy glory on the sacrificial ground, seek protection of thee! And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting all things and withdrawing this universe into thy own self, thou repressor of all foes! O thou of the Vrishni race, at the beginning of the Yuga, there sprang from thy lotus-like navel, Brahma himself, and lord of all mobile and immobile things, and whose is this entire universe! When the dreadful Danavas Madhu and Kaitava were bent on slaying Brahma, beholding their impious endeavour thou wert angry, and from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus these two foremost of the deities have sprung from thy body in order to do thy work! Even Narada it was who hath told me this! O Narayana, thou didst, in the forest of Chaitraratha, celebrate with plentiful gifts a grand sacrifice consisting of a multitude of rites! O God, O thou of eyes like lotus leaves, the deeds thou hast performed while still a boy, having recourse to thy might and aided by Baladeva, have never been done by others, nor are they capable of being achieved by others in the future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!'
"Vaisampayana continued, 'Having addressed Krishna thus, the illustrious Pandava, who was the soul of Krishna, became dumb, when Janardana (in reply addressed that son of Pritha) saying, 'Thou art mine and I am thine, while all that is mine is thine also! He that hateth thee hateth me as well, and he that followeth thee followeth me! O thou irrepressible one, thou art Nara and I am Narayana or Hari! We are the Rishis Nara and Narayana born in the world of men for a special purpose. O Partha, thou art from me and I am from thee! O bull of the Bharata race, no one can understand the difference that is between us!'
"Vaisampayana continued, 'When the illustrious Kesava had said so in the midst of that assembly of brave kings, all excited with anger, Panchali surrounded by Dhrishtadyumna and her other heroic brothers, approached him of eyes like lotus leaves seated with his cousins, and, desirous of protection, addressed in angry accents that refuge of all, saying, 'Asita and Devala have said that in the matter of the creation of all things, thou hast been indicated (by the sages) as the only Prajapati and the Creator of all the worlds! And, O irrepressible one, Jamadagnya sayeth that thou art Vishnu, and, O slayer of Madhu, that thou art (embodiment of) Sacrifice, Sacrificer and he for whom the sacrifice is performed! And, O best of male beings, the Rishis indicate thee as Forgiveness and Truth! Kasyapa hath said that thou art Sacrifice sprung from Truth! O exalted one, Narada calleth thee the god of the Sadhyas, and of the Sivas, as alone the Creator and the Lord of all things. And, O tiger among men, thou repeatedly sportest with the gods including, Brahma and Sankara and Sakra even as children sporting with their toys! And, O exalted one, the firmament is covered by thy head, and the earth by thy feet; these worlds are as thy womb and thou art the Eternal one! With Rishis sanctified by Vedic lore and asceticism, and whose souls have been purified by penance, and who are contented with soul-vision, thou art the best of all objects! And, O chief of all male beings; thou art the refuge of all royal sages devoted to virtuous acts, never turning their backs on the field of the battle, and possessed of every accomplishment! Thou art the Lord of all, thou art Omnipresent, thou art the Soul of all things, and thou art the active power pervading everything! The rulers of the several worlds, those worlds themselves, the stellar conjunctions, the ten points of the horizon, the firmament, the moon, and the sun, are all established in thee! And, O mighty-armed one, the morality of (earthly) creatures, the immortality of the universe, are established in thee! Thou art the Supreme lord of all creatures, celestial or human! Therefore it is, O slayer of Madhu, that impelled by the affection thou bearest me that I will relate to thee my griefs! O Krishna, how could one like me, the wife of Pritha's sons, the sister of Dhrishtadyumna, and the friend of thee, be dragged to the assembly! Alas, during my season, stained with blood, with but a single cloth on, trembling all over, and weeping, I was dragged to the court of the Kurus! Beholding me, stained with blood in the presence of those kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu and the Panchalas and the Vrishnis lived, they dared express the desire of using me as their slave! O Krishna, I am according to the ordinance, the daughter in-law of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wished to make of me a slave by force! I blame the Pandavas who are mighty and foremost in battle, for they saw (without stirring) their own wedded wife known over all the world, treated with such cruelty! Oh, fie on the might of Bhimasena, fie on the Gandiva of Arjuna, for they, O Janardana, both suffered me to be thus disgraced by little men! This eternal course of morality is ever followed by the virtuous--viz., that the husband, however weak, protecteth his wedded wife! By protecting the wife one protecteth his offspring and by protecting the offspring one protecteth his own self! One's own self is begotten on one's wife, and therefore it is that the wife is called Jaya. A wife also should protect her lord, remembering that he is to take his birth in her womb! The Pandavas never forsake the person that soliciteth their protection, and yet they abandoned me who solicited it! By my five husbands five sons of exceeding energy have been born of me: Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by Nakula and Srutakarman by the youngest, all of them of energy that cannot be baffled. For their sake, O Janardana, it was necessary to protect me! Even as (thy son) Pradyumna, they are, O Krishna, mighty warriors all! They are foremost of bowmen, and invincible in battle by any foe! Why do they bear the wrongs inflicted (on me) by the sons of Dhritarashtra of such contemptible strength? Deprived of their kingdom by deception, the Pandavas were made bondsmen and I myself was dragged to the assembly while in my season, and having only a single cloth on! Fie on that Gandiva which none else can string save Arjuna and Bhima and thyself, O slayer of Madhu! Fie on the strength of Bhima, and fie on the prowess of Arjuna, since, O Krishna, Duryodhana (after what he had done) hath drawn breath even for a moment! He it is, O slayer of Madhu, who formerly drove the guileless Pandavas with their mother from the kingdom, while they were children still engaged in study and the observance of their vows. It is that sinful wretch, who, horrible to relate, mixed in Bhima's food fresh and virulent poison in full dose. But, O Janardana, Bhima digested that poison with the food, without sustaining any injury, for, O best of men and mighty-armed one, Bhima's days had not been ended! O Krishna, it is Duryodhana who at the house standing by the banyan called Pramana bound Bhima sleeping unsuspectingly, and casting him into the Ganges returned to the city. But the powerful Bhimasena the son of Kunti, possessed of mighty arms, on waking from sleep, tore his bonds and rose from the water. It is Duryodhana, who caused venomous black-cobras to bite all over the body of Bhimasena, but that slayer of foes died not. Awaking, the son of Kunti smashed all the serpents and with his left hand killed (the agent, viz.) the favourite charioteer of Duryodhana. Again, while the children were asleep at Varanavata with their mother, it is he who set fire to the house intending to burn them to death. Who is there capable of doing such an act? It was then that the illustrious Kunti, overtaken by this calamity, and surrounded by the flames, began to cry out in terror, speaking to the children, 'Alas, I am undone! How shall we escape from this fire today! Alas, I shall meet with destruction with my little children!' Then Bhima, possessed of mighty arms, and prowess like unto the force of the wind, comforted his illustrious mother as also his brothers, saying, 'Like that king of birds, Garuda, the son of Vinata, I will spring up into the air. We have no fear from this fire'. And then taking his mother on his left flank, and the king in his right, and the twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara, thus taking all of them, at one leap cleared the fire and delivered his mother and brother from the conflagration. Setting out that night with their renowned mother, they came near the forest of Hidimva. And while fatigued and distressed, they were sleeping fast with her, a Rakshasa woman called Hidimva approached them. Beholding the Pandavas with their mother asleep on the ground, influenced by desire she sought to have Bhimasena for her lord. The weak one then took up Bhima's feet on her lap to press them with her soft hands. The mighty Bhima of immeasurable energy, of prowess that could not be baffled, then woke from sleep, and asked her, saying, 'O thou of faultless features, what dost thou wish here?' Thus asked by him, the Rakshasa lady of faultless features, capable, besides, of assuming any form at will, replied unto the high-souled Bhima, saying, 'Do ye speedily fly from this place! My brother gifted with strength will come to slay ye! Therefore speed and tarry not!' But Bhima haughtily said, 'I do not fear him! If he cometh here, I will slay him!' Hearing their converse, that vilest of cannibals came to the spot. Of frightful form and dreadful to behold, uttering loud cries as he came, the Rakshasa said, 'O Hidimva, with whom dost thou converse? Bring him unto me, I will eat him up. It behoveth thee to tarry not.' But moved by compassion, the Rakshasa lady of faultless features and pure heart said nothing out of pity. Then the man-eating monster, uttering dreadful cries, rushed at Bhima with great force. And approaching him furiously, the mighty cannibal, possessed with rage, caught hold of Bhima's hand with his own and clenching fast his other hand and making it hard as the thunder-bolt of Indra, suddenly struck Bhima a blow that descended with the force of lightning. His hand having been seized by the Rakshasa, Vrikodara, without being able to brook it, flew into a rage. Then a dreadful combat took place between Bhimasena and Hidimva, both skilled in all weapons and which was like unto the encounter of Vasava with Vritra. And, O sinless one, after sporting with the Rakshasa for a long while the powerful Bhima of mighty energy slew the cannibal when the latter had become weak with exertion. Then having slain Hidimva, and taking (his sister) Hidimva at their head, of whom was (subsequently) born Ghatotkacha, Bhima and his brothers went away. Then all those repressors of their foes, accompanied by their mother and surrounded by many Brahmanas proceeded towards Ekachakra. In the matter of this their journey, Vyasa ever engaged in their welfare had become their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows there also slew a mighty cannibal, Vaka by name, terrible as Hidimva himself. And having slain that fierce cannibal, Bhima that foremost of smiters, went with all his brothers to the capital of Drupada. And, O Krishna, as thou hadst acquired Rukmini, the daughter of Bhishmaka, even so Savyasachin, while residing there, obtained me! O slayer of Madhu, Arjuna won me in the Swayamvara, having performed a feat difficult of achievement by others and having fought also with the assembled kings!
'Thus, O Krishna, afflicted with numerous griefs, and in great distress, am I living, with Dhaumya at our head, but deprived of the company of the adorable Kunti! Why do these that are gifted with strength and possessed of the prowess of the lion, sit indifferently, beholding me thus afflicted by enemies so despicable? Suffering such wrongs at the hands of wicked and evil-doing foes of small strength, am I to burn in grief so long? Born I was in a great race, coming into the world in an extraordinary way! I am also the beloved wife of the Pandavas, and the daughter-in-law of the illustrious Pandu! The foremost of women and devoted to my husbands, even I, O Krishna, was seized by hair, O slayer of Madhu, in the sight of the Pandavas, each of whom is like an Indra himself!
'Saying this the mild-speeched Krishna hid her face with her soft hands like the buds of lotus, and began to weep. And the tears of Panchali begot of grief washed her deep, plump and graceful breasts crowned with auspicious marks. And wiping her eyes and sighing frequently she said these words angrily and in a choked voice, 'Husbands, or sons, or friends, or brothers, or father, have I none! Nor have I thee, O thou slayer of Madhu, for ye all, beholding me treated so cruelly by inferior foes, sit still unmoved! My grief at Karna's ridicule is incapable of being assuaged! On these grounds I deserve to be ever protected by thee, O Kesava, viz., our relationship, thy respect (for me), our friendship, and thy lordship (over me)
"Vaisampayana continued, 'In that assembly of heroes Vasudeva then spake unto the weeping Draupadi as follows, 'O fair lady, the wives of those with whom thou art angry, shall weep even like thee, beholding their husbands dead on the ground, weltering in blood and their bodies covered with the arrows of Vivatsu! Weep not, lady, for I will exert to the utmost of my powers for the sons of Pandu! I promise thou shalt (once more) be the queen of kings! The heavens might fall, or the Himavat might split, the earth might be rent, or the waters of the ocean might dry up, but my words shall never be futile!' Hearing those words of Achyuta in reply, Draupadi looked obliquely at her third husband (Arjuna). And, O mighty king, Arjuna said unto Draupadi, 'O thou of beautiful coppery eyes, grieve not! O illustrious one, it shall be even as the slayer of Madhu hath said! It can never be otherwise, O beautiful one!'
"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay Karna. And, O sister, assisted by Rama and Krishna, we are invincible in battle by even the slayer himself of Vritra--what are the sons of Dhritarashtra?'
"Vaisampayana continued, 'After these words had been spoken, all the heroes there turned their faces towards Vasudeva, who then in their midst began to speak as follows.'"
SECTION XIII
"Vasudeva said, O lord of earth, if I had been present at Dwaraka, then, O king, this evil would not have befallen thee! And, O irrepressible one, coming unto the gambling-match, even if uninvited by the son of Amvika (Dhritarashtra), or Duryodhana, or by the other Kauravas, I would have prevented the game from taking place, by showing its many evils, summoning to my aid Bhishma and Drona and Kripa, and Vahlika! O exalted one, for thy sake I would have told the son of Vichitravirya--O foremost of monarchs, let thy sons have nothing to do with dice!--I would have shown the many evils (of dice) through which thou hast fallen into such distress and the son of Virasena was formerly deprived of his kingdom! O king, unthought of evils, befall a man from dice! I would have described how a man once engaged in the game continueth to play (from desire of victory). Women, dice, hunting and drinking to which people become addicted in consequence of temptation, have been regarded as the four evils that deprive a man of prosperity. And those versed in the Sastras are of opinion that evils attend upon all these. They also that are addicted to dice know all its evils. O thou of mighty arms, appearing before the son of Amvika, I would have pointed out that through dice men in a day lose their possessions, and fall into distress, and are deprived of their untasted wealth, and exchange harsh words! O perpetuator of the Kuru race, I would have pointed out these and other attendant evils! If he had accepted my words thus addressed, the welfare of the Kurus as also virtue itself would both have been secured! And, O foremost of kings, if he had rejected my gentle counsels offered as medicine, then, O best of the Bharata race, I would have compelled him by force! And, if those who wait at his court, professing to be his friends but in reality his foes, had supported him, then I would have slain them all, along with those gamblers, there present! O Kauravya, it is owing to my absence from the Anartta country at that time that thou hast fallen into such distress begot of dice! O thou best of Kurus, O son of Pandu, on arriving at Dwarka I learnt from Yuyudhana all about thy calamity! And, O foremost of kings, directly I heard it with a heart sore agitated by grief, have I speedily come here wishing to see thee, O king! Alas! O bull of the Bharata race, ye have all fallen into dire distress! I see thee with thy brothers plunged in misfortune!"
SECTION XIV
"Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta country)? And, O descendant of the Vrishni race, while thou wert away, where didst thou dwell? And what didst thou do while out of thy kingdom?'
"Krishna said, 'O bull of the Bharata race, I had gone for the purpose of destroying the (arranging) city Salwa. And, O foremost of the Kauravas, listen to the reasons I had for so doing! The heroic son of Damaghosha, the well-known king Sisupala of mighty arms and great energy, was slain by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked one could not from anger bear to see the first worship offered to me! Hearing that he had been slain, Salwa, burning with fierce anger, came to Dwaraka, while, O Bharata, it was empty, myself being away, residing with you here. And having arrived there on a car made of precious metals and hence called the Souva, he had an encounter with the youthful princes of the Vrishni race--those bulls of that line--and fought With them mercilessly. And slaughtering many youthful Vrishnis of heroic valour, the wicked one devastated all the gardens of the city. And, O thou of mighty arms, he said, 'Where is that wretch of the Vrishni race, Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the pride of that person so eager for fight! Tell me truly, O Anarttas! I will go there where he is. And after killing that slayer of Kansa and Kesi, will I return! By my weapon I swear that I will not return with out slaying him!' And exclaiming repeatedly--Where is he? Where is he? the lord of Saubha rusheth to this place and that, desirous of encountering me in battle? And Salwa also said, 'Impelled by wrath for the destruction of Sisupala I shall today send to the mansion of Yama that treacherous miscreant of mean mind?' And, O king, he further said, 'That Janardana shall I slay, who, wretch that he is, hath killed my brother who was but a boy of tender years, and who was slain not on the field of battle, unprepared as he was!' Having, O great king, wailed thus, and having, O son of the Kuru race, abused me thus, he rose into the sky on his car of precious metals capable of going anywhere at will! On returning (to my kingdom) I heard what, O Kaurava, the evil-minded and wicked king of Maticka had said regarding myself! And, O descendant of the Kuru race, I was agitated with wrath, and, O king, having reflected upon everything, I set my heart upon slaying him! And, learning, O Kauravya, of his oppression of the Anarttas, of his abuse of myself, and of his excessive arrogance, I resolved upon the destruction of that wretch! And, O lord of earth, I accordingly set out (from my city), for slaying the (lord of) the Saubha. And searching him here and there, I found him in an island in the midst of the ocean! Then, O king, blowing my conch called the Panchajanya obtained from the sea, and challenging Salwa to combat, I stood for the fight! At that instant, I had an encounter with numerous Danavas, all of whom, however, I subdued and prostrated on the ground. O mighty-armed one, it was owing to this affair that I could not then come (unto thee)! As soon as I heard of the unfair game of dice at Hastinapur, I have come here desirous of seeing ye who have been plunged in distress.'"
SECTION XV
"Yudhishthira said, 'O illustrious Vasudeva of mighty arms, tell thou in detail of the death of the lord of Saubha. My curiosity hath not been appeased by the narration.'
"Vasudeva said, 'O mighty-armed king, hearing that the son of Srutasravas (Sisupala) had been slain by me, Salwa, O best of the Bharata race, came to the city of Dwaravati! And, O son of Pandu, the wicked king, stationing his forces in array, besieged that city around and above. And stationing himself in the upper regions, the king began his fight with the city. And that encounter commenced with a thick shower of weapons from all sides. And, O bull of the Bharata race, the city at that time was well-fortified on all sides, according to the science (of fortification), with pennons, and arches, and combatants, and walls and turrets, and engines, and miners, and streets barricaded with spiked wood-works and towers and edifices with gate-ways well-filled with provisions, and engines for hurling burning brands and fires, and vessels, of deer-skins (for carrying water), and trumpets, tabors, and drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls of stone and battle-axes and other weapons and shield embossed with iron, and engines for hurling balls and bullets and hot liquids! And the city was also well-defended by numerous cars, and, O tiger among Kurus, by Gada and Shamva and Uddhava and others, and by warriors of prowess tried in battle, all well-born and capable of encountering any foe! And these all placing themselves on commanding posts, aided by cavalry and standard-bearers, began to defend the town. And Ugrasena and Uddhava and others, to prevent carelessness, Proclaimed throughout the city that nobody should drink. And all the Vrishnis and the Andhakas, well-knowing that they would be slain by Salwa if they behaved carelessly, remained sober and watchful. And the police soon drove out of the city all mimes and dancers and singers of the Anartta country. And all the bridges over rivers were destroyed, and boats forbidden to ply, and the trenches (around the city) were spiked with poles at the bottom. And the land around the city for full two miles was rendered uneven, and holes and pits were dug thereon, and combustibles were secreted below the surface. Our fort, O sinless one, is naturally strong and always well-defended and filled with all kinds of weapons! And in consequence of the preparations made, our city was more prepared than ever to meet the foe. And, O chief of the Bharatas, in consequence of all this, the city looked like that of Indra himself. And, O king, at the time of Salwa's approach, nobody could either enter or leave the town of the Vrishnis and the Andhakas without presenting the sign that had been agreed upon. And all the streets of the town and the open spaces were filled with numerous elephants and horses! And, O thou of mighty arms, the combatants were all specially gratified with allowances and wages, and rations, and weapons, and dresses! And amongst the combatants there was none who was not paid in gold, and none who was not paid at all, and none who was not somehow obliged, and none who was not of tried valour! And, O thou of eyes like lotus-leaves, it was thus Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka (Ugrasena)!'"
SECTION XVI
"Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came towards our city with an immense force consisting of infantry, cavalry and elephants! And the army headed by king Salwa, consisting of four kings of forces, occupied a level ground commanding a copious water-supply. And forsaking cemeteries and temples dedicated to the gods, and sacred trees, and grounds covered by ant-hills, that host occupied every other place. And the roads (leading to the city) were blocked up by the divisions of the army, and the secret entrances also were all blocked up by the enemy's camp. And, O Kauravya, like unto the lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him, O bull among men, his host equipped with all kinds of arms, skilled in all weapons, consisting of a dense display of cars and elephants and cavalry abounding in banners, and well-paid and well-fed foot-soldiers possessed of great strength and bearing every mark of heroism and furnished with wonderful chariots and bows. And beholding the army of Salwa, the youthful princess of the Vrishni race resolved to encounter it sallying out of the city. And, O king, Charudeshna, Samva, and the mighty warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending on their chariots, and clad in mail, and decked with ornaments, with colours flying, resolved to encounter the mighty and countless host of Salwa! And Samva taking up his bows eagerly attacked on the field of battle Kshemavriddhi, the commander of Salwa's forces and his chief counsellor also! And, O thou foremost of Bharatas, the son of Jambavati then began to shower arrows in a continuous stream even as Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the commander of Salwa's forces, bore that shower of arrows, immovable as the Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged at Samva mightier volley of shafts, aided by his powers of illusion! And dispersing by counter illusion that discharge inspired by illusion, Samva showered on his (adversary's) car a thousand arrows! Then pierced by the shafts on Samva and overwhelmed there with Kshemavriddhi, the commander of the hostile host, left the field by the help of his fleet-steed! And when the wicked general of Salwa had left the field, a mighty Daitya called Vegavat rushed at my son! And, O best of monarchs, thus attacked, the heroic Samva, the perpetuator of the Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of prowess incapable of being baffled, whirling a quickly-going mace, hurled it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell down on the ground, like a weather-beaten and faded lord of the forest of decayed roots! And on that heroic Asura of mighty energy, being slain with the mace, my son entered within that mighty host and began to fight with all. And, O great king, a well-known Danava named Vivindhya, a mighty warrior wielding a large and powerful bow, encountered Charudeshna! And, O monarch, the encounter between Charudeshna and Vivindhya was as fierce as that in days of yore between Vritra and Vasava! And enraged with each other the combatants pierced each other with their arrows, uttering loud roars like unto two powerful lions! Then the son of Rukmini fixed on his bow-string a mighty weapon possessing the splendour of fire or the sun, and capable of destroying all foes, having first vivified it with incantations! Then, O monarch, that mighty warrior my son, fired with wrath, challenged Vivindhya and discharged the weapon at him. And the Danava struck with that weapon, fell down on the ground a lifeless corpse! And beholding Vivindhya slain, and the whole host waver, Salwa advanced again on his beautiful car capable of going everywhere. And, O king of mighty arms, beholding Salwa on that beautiful car of his, the combatants of Dwaraka wavered with fear! But, O thou of the Kuru race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of good cheer, said, 'Waver ye not, and staying behold me fight I Even I shall, by force, repell that car with Salwa on it! Ye Yadavas, this day, I shall, with my weapons like unto serpents discharged from my bow with my hand, destroy this host of the lord of Saubha! Be of good cheer, ye all! Fear not! The lord of Saubha will be slain today! Attached by me, the wretch will meet with destruction together with his car!' O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!'"
SECTION XVII
"Vasudeva continued, 'O bull of the Bharata race, having spoken thus unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And the car he rode was drawn by excellent steeds in mail. And over it stood a standard bearing the figure of a Makara with gaping mouth and fierce as Yama. And with his steeds, more flying than running on the ground, he rushed against the foe And the hero equipped with quiver and sword, with fingers cased in leather, twanged his bow possessed of the splendour of the lightning, with great strength, and transferring it from hand to hand, as if in contempt of the enemy, spread confusion among the Danavas and other warriors of the city of Saubha. And as hot in contempt of the, foe, and continuously slew the Danavas in battle, no one could mark the slightest interval between his successive shafts. And the colour of his face changed not, and his limbs trembled not. And people only heard his loud leonine roars indicative of wonderful valour. And the aquatic monster with mouth wide open, that devourer of all fishes, placed on golden flag-staff of that best of cars, struck terror into the hearts of Salwa's warriors. And, O king, Pradyumna, the mower of foes rushed with speed against Salwa himself so desirous of an encounter! And, O perpetuator of the Kuru race, braved by the heroic Pradyumna in that mighty battle, the angry Salwa could ill bear the challenge! And that conqueror of hostile cities, Salwa, maddened by anger, descended from his beautiful car of unchecked speed, resolved to encounter Pradyumna. And the people beheld the fight between Salwa and the foremost of Vrishni heroes, which was even like unto the encounter between Vasava with Vali. And, O hero, mounting on his beautiful car decked with gold and furnished with flags and flag-staffs and quivers, the illustrious and mighty Salwa began to discharge his arrows at Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa in the combat by a thick shower of arrows. The king of Saubha, however, thus attacked in battle by Pradyumna, endured him not, but discharged at my son arrows that were like blazing fire. But the mighty Pradyumna parried off that arrowy shower. Beholding this, Salwa rained on my son other weapons of blazing splendour. Then, O foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini discharged without loss of time an arrow that was capable of entering the vitals of a foe in fight. And that winged shaft shot by my son, piercing Salwa's mail, entered his heart--whereupon he fell down, in a swoon. And beholding the heroic king Salwa fallen down deprived of sense, the foremost of the Danavas fled away rending the ground beneath their feet. And, O lord of the earth, the army of Salwa sent up exclamations of Oh! and Alas! seeing their king, the lord of Saubha, drop down bereft of sense! And O son of the Kuru race, regaining his senses, the mighty Salwa rose and all of a sudden discharged his arrows on Pradyumna. Then the heroic and mighty armed Pradyumna, sorely pierced by his adversary about his throat, was enfeebled on his car. And, O mighty king, wounding the son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and filling the entire earth with it! And, O Bharata, when my son became senseless, Salwa, without losing a moment, again discharged at him other shafts difficult to bear. And pierced with numberless arrows and deprived of his senses, Pradyumna, O chief of the Kuru race, became motionless on the field of battle!'"
SECTION XVIII
"Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when Pradyumna became senseless the Vrishnis who had come to the fight were all disheartened and filled with grief! And the combatants of the Vrishni and Andhaka races burst into exclamations of Oh! and Alas! while great joy was felt by the enemy and beholding him thus deprived of sense, his trained charioteer, the son of Daruka, soon carried him off the field by the help of his steeds. The car had not gone far when that best of warriors regained his senses, and taking up his bow addressed his charioteer, saying, 'O son of the Suta tribe, what hast thou done? Why dost thou go leaving the field of battle? This is not the custom of the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at the sight of a Salwa in that fierce encounter? Or hast thou been disheartened, beholding the fight? O! tell me truly thy mind!' The charioteer answered. 'O son of Janardana, I have not been confounded, nor hath fear taken possession of me. On the other hand, O son of Kesava, the task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than thou art! It behoveth a charioteer to protect the warrior on the car, however, when he is deprived of his senses! O thou gifted with length of days, thou shouldst always be protected by me, even as it behoveth thee to protect me! Thinking that the warrior on the car should always be protected (by his charioteer), I am carrying thee away! Further, O thou of mighty arms, thou art alone, while the Danavas are many. Thinking, O son of Rukmini, that thou art not equal to them in the encounter, I am going away!'
"Vasudeva continued, 'When the charioteer had spoken thus, he, O Kauravya, who hath the makara for his mark replied unto him, saying, 'Turn the car! O son of Daruka, never do so again; never, O Suta, turn thou from the fight, while I am alive! He is no son of the Vrishni race who forsaketh the field or slayeth the foe fallen at his feet and crying I am thine! or killeth a woman, a boy, or an old man, or a warrior in distress, deprived of his car or with his weapons broken! Thou art born in the race of charioteers and trained to thy craft! And, O son of Daruka, thou art acquainted with the customs of the Vrishnis in battle! Versed as thou art with all the customs of the Vrishnis in battle, do thou, O Suta, never again fly from the field as thou hast done! What will the irrepressible Madhava, the elder brother of Gada, say to me when he heareth that I have left the field of battle in bewilderment or that I have been struck on the back--a run-away from the combat! What will the elder brother of Kesava, the mighty-armed Baladeva, clad in blue and inebriate with wine, say, when he returneth? What also, O Suta, will that lion among men, the grand-son of Sini (Satyaki), that great warrior, say on hearing that I have forsaken the fight? And, O charioteer, what will the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and Sarana, and Akrura also of mighty arms, say unto me! What also will the wives of the Vrishni heroes when they meet together, say of me who had hitherto been considered as brave and well-conducted, respectable and possessed of manly pride? They will even say This Pradyumna is a coward who cometh here, leaving the battle! Fie on him! They will never say, Well done! Ridicule, with exclamation of Fie, is to me or a person like me O Suta, more than death! Therefore, do thou never again leave the field of battle! Reposing the charge on me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta, when the brave Kritavarman was sallying out to encounter Salwa, I prevented him, saying I will resist Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having left the field of battle, what shall I say unto that mighty warrior when I meet him? When that irrepressible one of mighty arms--the holder of the conch, the discus, and the mace--returneth, what shall I say unto him of eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka races always boast of me! What shall I say unto them? O Suta, having left the field of battle and with wounds of arrows on my back while being carried away by thee, I shall, by no means, be able to live! Therefore, O son of Daruka, turn that car speedily, and never do so again even in times of greatest danger! I do not, O Suta, think life worth much, having fled from the field like a coward, and my back pierced, with the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in fear from the field of battle like coward? O son of Daruka, it behoved thee not to forsake the battle, while my desire of fight was not yet gratified! Do thou, therefore, go back to the field.'"
SECTION XIX
Vasudeva continued, Thus addressed, the son of Suta race replied in haste unto Pradyumna, that foremost of all endued with strength, in these sweet words, 'O son of Rukmini, I fear not to guide the horses on the field of battle, and I am acquainted also with the customs of the Vrishnis in war! It is not otherwise in the least! But, O thou blest with length of days, those that guide the car are taught that the warrior on the car is, by all means, to be protected by his charioteer! Thou wert also much afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it that I retired from the field.' But, O chief of the Satwatas, now that thou hast regained thy senses without much ado, do thou, O son of Kesava, witness my skill in guiding the horses! I have been begotten by Daruka, and I have been duly trained! I will now penetrate into the celebrated array of Salwa without fear!
"Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the reins, began to lead the horses with speed towards the field of battle. And, O king, struck with the whip and pulled by the reins those excellent steeds seemed to be flying in the air, performing various beautiful motion, now circular, now similar, now dissimilar, now to the right, now to the left. And, O king, those steeds understanding as it were the intention of Daruka's son endued with such lightness of hand, burned with energy, and seemed to go without touching the ground with their feet! That bull among men wheeled round Salwa's host so easily that they who witnessed it wondered exceedingly. And the lord of Saubha, unable to bear that manoeuvre of Pradyumna, instantly sent three shafts at the charioteer of his antagonist! The charioteer, however, without taking any note of the force of those arrows, continued to go along the right. Then the lord of Saubha, O hero, again discharged at my son by Rukmini, a shower of various kinds of weapons! But that slayer of hostile heroes, the son of Rukmini, showing with a smile his lightness of hand, cut all those weapons off as they reached him. Finding his arrows cut by Pradyumna, the lord of Saubha, having recourse to the dreadful illusion natural to Asuras began to pour a thick shower of arrows. But cutting into pieces those powerful Daitya weapons shot at him in mid-career by means of his Brahma weapon, Pradyumna discharged winged shafts of other kings. And these delighting in blood, warding off the shafts of Daitya, pierced his head, bosom and face. And at those wounds Salwa fell down senseless. And on the mean-minded Salwa falling down, afflicted with Pradyumna's arrows, the son of Rukmini aimed another arrow at him, capable of destroying every foe. And beholding that arrow worshipped by all the Dasarhas, and flaming like fire and fatal as a venomous snake, fixed on the bow-string, the firmament was filled with exclamations of Oh! and Alas! Then all the celestials with Indra and the lord of treasures (Kubera) at their head sent Narada and the god of wind endued with the speed of the mind. And these two approaching the son of Rukmini delivered unto him the message of the celestial, saying, O hero, king Salwa is nor to be slain by thee! Do thou draw back the arrow. He is unslayable by thee in fight! There breatheth not a person who cannot be killed by that arrow! O thou of mighty arms, the Creator hath ordained his death at the hands of Krishna, the son of Devaki! Let this be not falsified!--Thereupon with a glad heart, Pradyumna withdrew that best of arrows from his excellent bow and deposited it back in his quiver. And then, O foremost of kings, the mighty Salwa, afflicted with the arrows of Pradyumna, rose disheartened, and speedily went away. Then O king, the wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of precious metals, and leaving Dwaraka scudded through the skies!'"
SECTION XX
"Vasudeva said, 'When Salwa had left the city of the Anarttas, I returned to it, O king, on the completion of thy great Rajasuya sacrifice! On my arrival I found Dwaraka shorn of its splendour, and, O great monarch, there were not sounds of Vedic recitation or sacrificial offering, And the excellent damsels were all destitute of ornaments, and the gardens were devoid of beauty. And alarmed by the aspect, I asked the son of Hridika saying, 'Why is it that the men and women of the city of the Vrishnis are so woe-begone, O tiger among men?' O thou best of kings thus asked the son of Hridika (Kritavarman) relate to me in detail the invasion of the city by Salwa, and his subsequent departure from it. And, O thou foremost of Bharatas, hearing all, even then I made up my mind to slay Salwa. And encouraging the citizens, O best of Bharatas, I cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes of the Vrishni race, saying, 'Do ye, O bulls among the Yadavas, stay in the city, taking every care, and know that I go to slay Salwa! I return not to the city of Dwaravati without slaying him. I will again come to ye having compassed the destruction of Salwa together with his car of precious metals. Do ye strike up the sharp and middle and flat notes of the Dundhuvi so dreadful to foes!' And O thou bull of the Bharata race, thus adequately encouraged by me, those heroes cheerfully said unto me, 'Go and slay the enemies!' And thus receiving the benedictions of those warriors with glad hearts, and causing the Brahmanas to utter auspicious words and bowing down to the best of the regenerate ones, and to Siva also, I set out on my car unto which were yoked the horses Saivya, and Sugriva, filling all sides with the clatter (of my wheels) and blowing that best of conchs, the Panchajanya! And, O king, O tiger among men, accompanied by my redoubted and victorious army consisting of the four kinds of the forces so persevering in battle, I set out. And leaving many countries, and mountains, crowned with trees, and pieces of water, and streams, I at last arrived at the country of Matrikavarta. It is there, O thou tiger among men, that I heard that Salwa was coursing on his car of precious metals near the ocean, and I followed in his pursuit. And, O thou slayer of thy foes, having reached the main, Salwa on his car of costly metals was in the midst of the deep heaving with billows! And on seeing me from a distance, O Yudhishthira, that one of wicked soul himself challenged me repeatedly to the fight. And many arrows capable of piercing to the quick, discharged from my bow reached not his car. And at this I was wroth! And, O king, that essentially sinful wretch of a Daitya's son of irrepressible energy, on his part began to shoot thousand upon thousands of arrows in torrents! And, O Bharata, he rained shafts upon my soldiers and upon my charioteer and upon my steeds! But without thinking of the shafts, we continued the conflict. Then the warriors following Salwa poured on me straight arrows by thousands. And the Asuras covered my horses and my car and Daruka with arrows capable of piercing the very vitals. And, O hero, I could not at that time see either my horses, or my car, or my charioteer Daruka! And I with my army was covered with weapons. And, O son of Kunti, superhumanly skilled in weapons, I also let fly from my bow arrows by tens of thousands, inspiring them with mantras! But as that car of costly metals was in the sky, full two miles off, it could not, O Bharata, be seen by my troops. They could therefore only remaining on the field of battle look on like spectators in a place of amusement, cheering me on by shouts loud as the roar of the lion, and also by the sound of their clapping. And the tinted arrows shot by the fore-part of hand penetrated into the bodies of the Danavas like biting insects. And then arose cries in the car of precious metals from those that were dying of wounds by those sharp arrows and falling into the waters of the mighty ocean. And the Danavas deprived of their arms, necks, and wearing the form of Kavandhas,--fell, sending up tremendous roars. And as they fell they were devoured by animals living in the waters of the ocean. And then I powerfully blew the Panchajanya obtained from the waters and graceful as the lotus-stalk and white as milk or the Kunda flower or the moon or silver. And seeing his soldiers fall, Salwa the possessor of the car of precious metals, began to fight with the help of illusion. And then he began to ceaselessly hurl at me maces, and ploughshares, and winged darts and lances, and javelins, and battle-axes, and swords and arrows blazing like javelins and thunderbolts, and nooses, and broad swords, and bullets from barrels, and shafts, and axes, and rockets. And permitting them to come towards me, I soon destroyed them all by counter-illusion. And on this illusion being rendered ineffectual, he began the contest with mountain peaks. And, O Bharata, then there was darkness and light alternately, and the day was now fair, and now gloomy, and now hot, and now cold. And there was a perfect shower of coals, and ashes, and weapons. And creating such illusion the enemy fought with me. And ascertaining it I destroyed his illusion by counter-illusion. And in the due time I showered arrows all round. And then, O mighty king, the dome of heaven blazed as with a hundred suns, and, O son of Kunti with one hundred moons, and thousands and ten thousands of stars! And then none could ascertain whether it was day or night, or distinguish the points of the horizon. And, becoming bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O son of Kunti, the weapon went like unto flakes of pure cotton blown away by the winds! And a great fight took place, calculated to make the down on one's body stand on end. And O best of monarchs, having regained, light, I again fought with the enemy!'"
SECTION XXI
"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus encountered by me in battle, again ascended the sky. And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me. And there was a great noise in the welkins. And Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts. Then, O hero, Daruka, evidently about to faint, said unto me, 'Afflicted with the shafts of Salwa I stay in the field, because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!' Hearing these piteous words of my charioteer, I looked at him, and found the driver wounded with arrows. Nor was there a spot on his breasts or the crown of his head, or body or his arms which was not, O thou foremost of sons of Pandu, covered with shafts! And blood flowed profusely from his wounds inflicted by arrows, and he looked like unto a mountain of red chalk after a heavy shower. And, O thou of mighty arms, seeing the charioteer with the reins in his hands thus pierced and enfeebled by the shafts of Salwa in the field of battle, I cheered him up!
"'And, O Bharata, about this time, a certain person, having his home in Dwaraka quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's followers. And sadly and in a voice choked in sorrow, know, O Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath said these words unto thee! O Kesava, hear what thy father's friend sayeth: O son of the Vrishni race, O thou irrepressible one, in thy absence today Salwa, coming to Dwaraka, hath by main force killed Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!--Hearing these words of his, my heart became heavy, and I could not ascertain what I should do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty pradyumna. Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had gone, O son of the Kuru race, to effect the destruction of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that destroyer of foes, the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and Charudeshna possessed of prowess, and Shamva and others? For, O thou tiger among men, these living, even the bearer himself of the thunderbolt could by no means destroy Suta's son (Vasudeva)! And thought, I, It is plain that Vasudeva is dead and equally plain that the others with Baladeva at their head have been deprived of life--This was my certain conclusion. And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief! And it was in this state of mind that I encountered Salwa afresh. And now I saw, O great monarch, Vasudeva himself falling from the car of precious metals! And, O warrior I swooned away, and, O king of men, my sire seemed like unto Yayati after the loss of his merit, falling towards the earth from heaven! And like unto a luminary whose merit hath been lost saw my father falling, his head-gear foul and flowing loosely, and his hair and dress disordered. And then the bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I sat down on the side of the car. And, O thou descendant of the Bharata race, seeing me deprived of consciousness on the car, and as if dead, my entire host exclaimed Oh! and Alas! And my prone father with out-stretched arms and lower limbs, appeared like a dropping bird. And him thus falling, O thou of mighty arms, O hero, the hostile warriors bearing in their hands lances and axes struck grievously! And (beholding this) my heart trembled! and soon regaining my consciousness, O warrior, I could not see in that mighty contest either the car of costly metals, or the enemy Salwa, or my old father! Then I concluded in my mind that it was certainly illusion. And recovering my senses, I again began to discharge arrows by hundreds."
SECTION XXII
"Vasudeva continued, 'Then O thou foremost of the Bharata race, taking up my beautiful bow, I began to cut off with my arrows the heads of the enemies of the celestials, from off that car of costly metals! And I began to discharge from the Sharanga many well-looking arrows of the forms of snakes, capable of going at a great height and possessing intense energy. And, O perpetuator of the Kuru race, I could not then see the car of costly metals, for it had vanished, through illusion! I was then filled with wonder! That host of Danvas then, O Bharata, of frightful visages and hair, set up a loud howl while I was waiting for it. In that fierce battle. I then, with the object of destroying them, fixed on my bow-string the weapon capable of piercing the foes if but his sound was inaudible. Upon this, their shouts ceased. But those Danavas that had sent up that shout were all slain by those shafts of mine blazing as the Sun himself, and capable of striking at the perception of sound alone. And after the shout had ceased at one place, O mighty king, another yell proceeded from another quarter. Thitherto also I sent my shafts. In this way, O Bharata, the Asuras began to send up yells in all the ten quarters above and across. These were all slain by me, viz., those that were in the skies and that were invisible, with arrows of diverse forms, and celestial weapons inspired with mantras. Then, O hero, that car of precious metals capable of going anywhere at will, bewildering my eyes, reappeared at Pragjyotisha! And then the destroying Danavas of fierce forms suddenly drowned me with a mighty shower of rocks. And, O thou foremost of monarchs, torrents of rocks falling upon me covered me up, and I began to grow like an ant-hill (with its summits and peaks)! And covered along with my horses and charioteer and flagstaffs, with crags on all sides, I disappeared from sight altogether. Then those foremost of heroes of the Vrishni race who were of my army were, struck with panic, and all on a sudden began to fly in all directions. And beholding me in that plight, O king, the heaven, the firmament, and the earth were filled with exclamation of Oh! and Alas! And then, O monarch, my friends filled with sorrow and grief began to weep and wail with heavy hearts! And delight filled the hearts of the enemies. And O thou who never waverest, I heard of this after I had defeated the foe! And then wielding the thunderbolt, that favourite (weapon) of Indra, capable of riving stones, I destroyed that entire mass of crags! But my steeds, afflicted with the weight of the stones and almost on the point of death began to tremble. And beholding me, all my friends rejoiced again even as men rejoice on seeing the sun rise in the sky, dispersing the clouds. And seeing my horses almost in their last gasp for breath, afflicted with that load of stones, my charioteer said unto me in words suitable to the occasion, 'O thou of the Vrishni race, behold Salwa the owner of the car of precious metals sitting (yonder). Do not disregard him! Do thou exert thyself! Do thou abandon thy mildness and consideration for Salwa. Slay Salwa, O thou of mighty arms! O Kesava, do not let him live! O hero, O thou destroyer of those that are not thy friends (enemies), an enemy should be slain with every exertion! Even a weak enemy who is under the feet of a man endued with strength, should not be disregarded by the latter: that (shall I say) of one that dareth us to the fight? Therefore, O thou tiger among men, putting forth every exertion, slay him, O lord, O thou foremost of the Vrishni race! Do thou not delay again! This one is not capable of being vanquished by milder measures. And he cannot in my opinion be thy friend who is fighting thee and who devastated Dwaraka!' O Kaunteya, hearing such words of my charioteer, and knowing that what he said was true, I directed my attention to the fight (afresh), with the view of slaying Salwa and destroying the car of costly metals! And, O hero, saying unto Daruka, 'Stay a moment' I fixed on my bow-string my favourite weapon of fire, blazing and of celestial origin, of irresistible force, and incapable of being baffled, bursting with energy, capable of penetrating into everything, and of great splendour! And saying, 'Destroy the car of precious metals together with all those enemies that are in it.' I launched with the might of my arms and in wrath with mantras, the great powerful discus Sudarsana which reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings born in impure tribes, sharp-edged like the razor, and without stain, like unto Yama the destroyer, and incomparable, and which killeth enemies. And rising into the sky, it seemed like a second sun of exceeding effulgence at the end of the Yuga. And approaching the town of Saubha whose splendour had disappeared, the discus went right through it, even as a saw divideth a tall tree. And cut in twain by the energy of the Sudarsana it fell like the city of Tripura shaken by the shafts of Maheswara. And after the town of Saubha had fallen, the discus came back into my hands, And taking it up I once more hurled it with force saying, 'Go thou unto Salwa.' The discus then cleft Salwa in twain who in that fierce conflict was at the point of hurling a heavy mace. And with its energy it set the foe ablaze. And after that brave warrior was slain, the disheartened Danava women fled in all directions, exclaiming Oh! and Alas! And taking my chariot in front of the town of Saubha I cheerfully blew my conch and gladdened the hearts of my friends. And beholding their town, high as the peak of the Meru, with its palaces and gate-ways utterly destroyed, and all ablaze, the Danavas fled in fear. And having thus destroyed the town of Saubha and slain Salwa, I returned to the Anarttas and delighted my friends. And, O king, it is for this reason that I could not come to the city named after the elephant (Hastinapura), O destroyer of hostile heroes! O warrior, if I had come, Suyodhana would not have been alive or the match at dice would not have taken place. What can I do now? It is difficult to confine the waters after the dam is broken!'"
Vaisampayana continued, "Having addressed the Kaurava thus, that foremost of male persons, of mighty arms, the slayer of Madhu, possessed of every grace, saluting the Pandavas, prepared for departure. And the mighty-armed hero reverentially saluted Yudhishthira the just, and the king in return and Bhima also smelt the crown of his head. And he was embraced by Arjuna, and the twins saluted him with reverence. And he was duly honoured by Dhaumya, and worshipped with tears by Draupadi. And causing Subhadra and Abhimanyu to ascend his golden car, Krishna, mounted it himself, worshipped by the Pandavas. And consoling Yudhishthira, Krishna set out for Dwaraka on his car resplendent as the sun and unto which were yoked the horses Saivya and Sugriva. And after he of the Dasharha race had departed, Dhristadyumna, the son of Prishata, also set out for his own city, taking with him the sons of Draupadi. And the king of Chedi, Dhrishtaketu also, taking his sister with him set out for his beautiful city of Suktimati, after bidding farewell to the Pandavas. And, O Bharata, the Kaikeyas also, with the permission of Kunti's son possessed of immeasurable energy, having reverentially saluted all the Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of Yudhishthira's kingdom though repeatedly requested to go, did not leave the Pandavas. O foremost of king, O bull of the Bharata race, the multitude that surrounded those high-souled ones in the forest of Kamyaka looked extraordinary. And Yudhishthira, honouring those high-minded Brahmanas, in due time ordered his men, saying 'Make ready the car.'"
SECTION XXIII
Vaisampayana continued, "After the chief of the Dasharhas had departed, the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each looking like unto Shiva, and Krishna, and their priest, ascending costly cars unto which were yoked excellent steeds, together went into the forest. And at time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras. And twenty attendants followed them equipped with bows, and bowstrings, and blazing weapons, and shafts and arrows and engines of destruction. And taking the princess's clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car. And then approaching the best of Kurus, the high-minded citizens walked round him. And the principal Brahmanas of Kurujangala cheerfully saluted him. And together with his brothers, Yudhishthira the just, on his part saluted them cheerfully. And the illustrious king stopped there a little, beholding the concourse of the inhabitants of Kurujangala. And the illustrious bull among the Kurus felt for them as a father feeleth for his sons, and they too felt for the Kuru chief even as sons feel for their father! And that mighty concourse, approaching the Kuru hero, stood around him. And, O king, affected, with bashfulness, and with tears in their eyes, they all exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons? Fie on the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto thee who art firm in virtue! Having thyself established the unrivalled city of Indraprastha of the splendour of Kailasa itself, where dost thou go, leaving it, O illustrious and just king, O achiever of extraordinary deeds! O illustrious one, leaving that peerless palace built by Maya, which possesseth the splendour of the palace of the celestials themselves, and is like unto a celestial illusion, ever guarded by the gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice, 'Living in the forest, the king intendeth to take away the good name of his enemies! O we with the regenerate ones at your head, versed in virtue and profit, do you approaching the ascetics separately and inclining them to grace, represent unto them what may be for our supreme good!' Upon hearing these words of Arjuna, the Brahmanas and the other orders, O king, saluting him cheerfully walked round the foremost of virtuous men! And bidding farewell unto the son of Pritha, and Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira, they returned to their respective abodes in the kingdom with heavy hearts."
SECTION XXIV
Vaisampayana said, "After they had departed, Yudhishthira the virtuous son of Kunti, unwavering in his promises, addressed all his brothers, saying, 'We shall have to dwell in the solitary forest for these twelve years. Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!' Thus addressed by Yudhishthira, Dhananjaya replied unto the son of Dharma, after reverencing the illustrious king as if he were his spiritual preceptor. And Arjuna said, 'Thou hast respectfully waited upon all the great and old Rishis. There is nothing unknown to thee in the world of men. And O bull of the Bharata race, thou hast always waited with reverence upon Brahmanas including Dwaipayana and others, and Narada of great ascetic merit, who with senses under control, ever goeth to the gates of all the world from the world of the gods unto that of Brahma, including that of the Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas, and, O king, their prowess also! And O monarch, thou knowest what is calculated to do us good! And O great king, we will live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years! Thinkest thou otherwise?' Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself to me! Let us go that sacred and celebrated and large lake called Dwaitavana!"
"Vaisampayana continued, "Then the virtuous son of Pandu, accompanied by numerous Brahmanas, all went to the sacred lake called Dwaitavana. And Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed with fire and some without it and some of whom, devoted to the study of the Vedas, lived upon alms or were of the class called Vanaprasthas. And the king was also surrounded by hundreds of Mahatmas crowned with ascetic success and of rigid vows. And those bulls of the Bharata race, the sons of Pandu setting out with those numerous Brahmanas, entered the sacred and delightful woods of Dwaita. And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers. And flocks of peacocks and Datyuhas and Chakoras and Varhins and Kokilas, seated on the tops of the tallest trees of that forest were pouring forth their mellifluous notes. And the king also saw in that forest mighty herds of gigantic elephants huge as the hills, with temporal juice trickling down in the season of rut, accompanied by herds of she-elephants. And approaching the beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the king that foremost of virtuous men with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas, desirous of beholding the monarch devoted to truth, came towards him. And the dwellers of that forest stood surrounding that lion among king possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return as a king or a god should be, that foremost of virtuous men entered the forest with joined hands accompanied by all those foremost of regenerate ones. And the illustrious and virtuous king, saluted in return by those virtuous ascetics that had approached him, sat down in their midst at the foot of a mighty tree decked with flowers, like his father (Pandu) in days before. And those chiefs of the Bharata race viz., Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of kings. And that mighty tree bent down with the weight of creepers, with those five illustrious bowmen who had come there for rest sitting under it, looked like a mountain with (five) huge elephants resting on its side."
SECTION XXV
Vaisampayana said, "Having fallen into distress, those princes thus obtained at last a pleasant habitation in that forest. And there in those woods abounding with Sala trees and washed by the Saraswati, they who were like so many Indras, began to sport themselves. And the illustrious king, that bull of the Kuru race, set himself to please all the Yatis and Munis and the principal Brahmanas in that forest, by offerings of excellent fruits and roots. And their priest, Dhaumya endued with great energy, like unto a father to those princes, began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest. And there came, as a guest, unto the abode of the accomplished Pandavas living in the wood after loss of their kingdom, the old Rishi Markandeya, possessed of intense and abundant energy. And that bull of the Kuru race, the high-souled Yudhishthira, possessed of unrivalled strength and prowess, paid his homage unto that great Muni, reverenced by celestials and Rishis of men, and possessed of the splendour of blazing fire. And that illustrious and all-knowing Muni, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the just, apparently grieved at this, asked him, saying, 'All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if an glee, in the presence of these?' Markandeya replied, 'O child', I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart! Beholding to-day the calamity, I recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman, dwelt in the woods at the command of his father. O son of Pritha, I beheld him in days of old ranging with his bow on the top of the Rishyamuka hills! The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Sakra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures! Therefore should no one act unrighteously, saying,--I am mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by truth this world bounded by the seas, (finally) obtained, O child, all the region hereafter. Therefore, should no one act unrighteously, saying,--I am mighty! And, O exalted of men, the virtuous and truthful king of Kasi and Karusha was called a mad dog for having renounced his territories and riches! Therefore, should no one act unrighteously, saying,--I am mighty! O best of men, O son of Pritha, the seven righteous Rishis, for having observed the ordinance prescribed by the Creator himself in the Vedas, blaze in the firmament. Therefore, should no one act unrighteously, saying,--I am mighty! Behold, O king, the mighty elephants, huge as mountain cliffs and furnished with tusks, transgress not, O exalted of men, the laws of the Creator! Therefore, should none act unrighteously saying, Might is mine! And, O foremost of monarchs, behold all the creatures acting according to their species, as ordained by the Creator. Therefore, should none act unrighteously, saying, Might is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and modesty, thou hast surpassed all creatures, and thy fame and energy are as bright as fire or the Sun! Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!'"
Vaisampayana continued, "Having spoken these words unto Yudhishthira (seated) in the midst of the ascetics with friends, the great Rishi having also saluted Dhaumya and all the Pandavas set out in a northerly direction!"
SECTION XXVI
Vaisampayana said, "While the illustrious son of Pandu continued to dwell in the Dwaita woods, that great forest became filled with Brahmanas. And the lake within that forest, ever resounding with Vedic recitations, became sacred like a second region of Brahma. And the sounds of the Yajus, the Riks, the Samas, and other words uttered by the Brahmanas, were exceedingly delightful to hear. And the Vedic recitations of the Brahmanas mingling with the twang of bows of the sons of Pritha, produced a union of the Brahmana and Kshatriya customs that was highly beautiful. And one evening the Rishi Vaka of the Dalvya family addressed Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of these Brahmanas devoted to ascetic austerities, the time when the (sacred) fires have all been lit up! These all, of rigid vows, protected by thee, are performing the rites of religion in this sacred region! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of excellent vows, in fact, all the foremost Brahmanas of the whole, are now united with thee! Listen, O son of the Kuru race born of Kunti, thyself with thy brothers, to the words I speak to thee! As are aided by the wind consumeth the forest, so Brahma energy mingling with Kshatriya energy, and Kshatriya might mingling with Brahma power, might, when they gathered force, consume all enemies! O child, he should never desire to be without Brahmanas who wisheth to subdue this and the other world for length of days! Indeed, a king slayeth his enemies having obtained a Brahmana conversant, with religion and worldly affairs and freed from passion and folly. King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. It was for this that all the desires of Virochana's son, the Asura (Vali), were ever gratified, and his wealth was ever inexhaustible. Having obtained the whole earth through the aid of the Brahmanas, he met with destruction when he began to practise wrong on them! This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him! Like an elephant in battle without his driver, a Kshatriya destitute of Brahmanas decreaseth in strength! The Brahmana's sight is without compare, and the Kshatriya's might also is unparalleled. When these combine, the whole earth itself cheerfully yieldeth to such a combination. As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! An intelligent Kshatriya, in order to gain what he hath not, and increase what he hath, should take counsel of Brahmanas! Therefore, O son of Kunti, for obtaining what thou hast not and increasing what thou hast, and spending what thou hast on proper objects and persons, keep thou with thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas. It is for this that thy fame is great and blazeth in the three worlds!"
Vaisampayana continued, "Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. And Dwaipayana and Narada and Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and Suhotra and Hotravahana; these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!"
SECTION XXVII
Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna seated in the evening, conversed with one another afflicted with sorrow and grief. And the handsome and well informed Krishna dear unto her lords and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel, and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for us, when, O king, that evil-hearted wretch having sent thee with myself into the woods dressed in deer-skin feeleth no regret! The heart of that wretch of evil deeds must surely be made of steel when he could at that time address thee, his virtuous eldest brother, in words so harsh! Having brought thee who deservest to enjoy every happiness and never such woe, into such distress, alas, that wicked-minded and sinful wretch joyeth with his friends! O Bharata, when dressed in deer-skin thou hast set out for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the evil-minded Sakuni, and Dussasana that bad and fierce brother of Duryodhana, did not shed tears! With the exception of these, O thou best of the Kurus, all other Kurus filled with sorrow shed tears from their eyes! Beholding this thy bed and recollecting what thou hadst before, I grieve, O king, for thee who deservest not woe and hast been brought up in every luxury! Remembering that seat of ivory in thy court, decked with jewels and beholding this seat of kusa grass, grief consumeth me, O king! I saw thee, O king, surrounded in thy court by kings! What peace can my heart know in not beholding thee such now? I beheld thy body, effulgent as the sun, decked with sandal paste! Alas, grief depriveth me of my senses in beholding thee now besmeared with mud and dirt! I saw thee before, O king, dressed in silken clothes of pure white! But I now behold thee dressed in rags? Formerly, O king, pure food of every kind was carried from thy house on plates of gold for Brahmanas by thousands! And, O king, food also of the best kind was formerly given by thee unto ascetics both houseless and living in domesticity! Formerly, living in dry mansion thou hadst ever filled with food of every kind plates by thousands, and worshipped the Brahmanas gratifying every wish of theirs! What peace, O king, can my heart know in not beholding all this now? And, O great king, these thy brothers, endued with youth and decked with ear-rings, were formerly fed by cook with food of the sweet flavour and dressed with skill! Alas, O king, I now behold them all, so undeserving of woe, living in the woods and upon what the wood may yield! My heart, O King knoweth no peace! Thinking of this Bhimasena living in sorrow in the woods, doth not thy anger blaze up, even though it is time? Why doth not thy anger, O king, blaze up upon beholding the illustrious Bhimasena who ever performeth everything unaided, so fallen into distress, though deserving of every happiness? Why, O king, doth not thy anger blaze up on beholding that Bhima living in the woods who was formerly surrounded with numerous vehicles and dressed in costly apparel? This exalted personage is ready to slay all the Kurus in battle. He beareth, however, all this sorrow, only because he waiteth for the fufilment of thy promise! This Arjuna, O king, though possessed of two hands, is equal, for the lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a thousand arms! He Is even (to foes), like unto Yama himself at the end of the Yuga! It was by the prowess of his weapons that all the kings of the earth were made to wait upon the Brahmanas at thy sacrifice? Beholding that Arjuna that tiger among men worshipped by both the celestials and the Danavas so anxious, why, O king, dost thou not feel indignant? I grieve, O Bharata, that thy wrath doth not blaze up at sight of that son of Pritha in exile, that prince who deserveth not such distress and who hath been brought up in every luxury! Why doth not thy wrath blaze up at sight of that Arjuna in exile, who, on a single car, hath vanquished celestials and men and serpents? Why, O king, doth not thy wrath blaze up at sight of that Arjuna in exile who, honoured with offerings of cars and vehicles of various forms and horses and elephants, forcibly took from the kings of the earth their treasures, who is the chastiser of all foes, and who at one impetus can throw full five hundred arrows? Why, O king, doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and able-bodied and young, is the foremost of all swordsmen? Why, O king, dost thou pardon the foe. O Yudhishthira, at sight of Madri's son, the handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O king, it sight of both Nakula and Sahadeva overwhelmed with grief, though so undeserving of distress? Why also, O king, dost thou pardon the foe at sight of myself in exile who, born in the race of Drupada and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas, thou hast no anger, else why is it that thy mind is not moved at sight of thy brothers and myself (in such distress)? It is said that there is no Kshatriya in the world who is bereft of anger. I now behold in thee, however, a refutation of the proverb! That Kshatriya, O son of Pritha, who discovereth not his energy when the opportunity cometh, is ever disregarded by all creatures! Therefore, O king, thou shouldst not extend thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou, mayst slay them all! So also, O king, that Kshatriya who is not appeased when the time for forgiveness cometh, becometh unpopular with every creature and meeteth with destruction both in this and the other world!'"
SECTION XXVIII
"Draupadi continued, 'On this subject, the ancient story of the conversation between Prahlada and Vali, the son of Virochana, is quoted as an example. One day Vali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, 'O sire, is forgiveness meritorious or might and energy such? I am puzzled as regards this; O sire, enlighten me who ask thee this! O thou conversant with all duties, tell me truly which of these is meritorious? I will strictly obey whatever thy command may be! Thus asked (by Vali), his wise grandfather, conversant with every conclusion, replied upon the whole subject unto his grand-son who had sought at his hands the resolution of his doubts. And Prahlada said, 'Know, O child, these two truths with certainty, viz., that might is not always meritorious and forgiveness also is not always meritorious! He that forgiveth always suffereth many evils. Servants and strangers and enemies always disregard him. No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master's due. Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth. And servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving!
"Listen now, O son of Virochana, to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicteth, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insulteth others, suffereth loss of wealth and reapeth disregard and sorrow and hatred and confusion and enemies. The man of wrath, in consequence of his ire, inflicteth punishments on men and obtaineth (in return) harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He that putteth forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that hath taken shelter in a house, to the inmates thereof. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, should men never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other.
"'I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.'
"Draupadi continued, 'I, therefore, regard, O king, that the time hath come for thee to put forth thy might! Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It behoveth thee to put forth thy might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who hath recourse to both, each according to its time!'"
SECTION XXIX
Yudhishthira said, 'Anger is the slayer of men and is again their prosperor. Know this, O thou possessed of great wisdom, that anger is the root of all prosperity and all adversity. O thou beautiful one, he that suppresseth his anger earneth prosperity. That man, again, who always giveth way to anger, reapeth adversity from his fierce anger. It is seen in this world that anger is the cause of destruction of every creature. How then can one like me indulge his anger which is so destructive of the world? The angry man commiteth sin. The angry man killeth even his preceptors. The angry man insulteth even his superiors in harsh words. The man that is angry faileth to distinguish between what should be said and what should not. There is no act that an angry man may not do, no word that an angry man may not utter. From anger a man may slay one that deserveth not to be slain, and may worship one that deserveth to be slain. The angry man may even send his own soul to the regions of Yama. Beholding all these faults, the wise control their anger, desirous of obtaining high prosperity both in this and the other world. It is for this that they of tranquil souls have banished wrath. How can one like us indulge in it then? O daughter of Drupada, reflecting upon all this, my anger is not excited One that acteth not against a man whose wrath hath been up, rescueth himself as also others from great fear. In fact, he may be regarded to be the physician of the two (viz., himself and angry man). If a weak man, persecuted by others, foolishly becometh angry towards men that are mightier than he, he then becometh himself the cause of his own destruction. And in respect of one who thus deliberately throweth away his life, there are no regions hereafter to gain. Therefore, O daughter of Drupada, it hath been said that a weak man should always suppress his wrath. And the wise man also who though presecuted, suffereth not his wrath to be roused, joyeth in the other world--having passed his persecutor over in indifference. It is for this reason hath it been said that a wise man, whether strong or weak, should ever forgive his persecutor even when the latter is in the straits. It is for this, O Krishna, that the virtuous applaud them that have conquered their wrath. Indeed, it is the opinion of the virtuous that the honest and forgiving man is ever victorious. Truth is more beneficial than untruth; and gentleness than cruel behaviour. How can one like me, therefore, even for the purpose of slaying Duryodhana, exhibit anger which hath so many faults and which the virtuous banish from their souls? They that are regarded by the learned of foresight, as possessed of (true) force of character, are certainly those who are wrathful in outward show only. Men of learning and of true insight call him to be possessed of force of character who by his wisdom can suppress his risen wrath. O thou of fair hips, the angry man seeth not things in their true light. The man that is angry seeth not his way, nor respecteth persons. The angry man killeth even those that deserve not to be killed. The man of wrath slayeth even his preceptors. Therefore, the man possessing force of character should ever banish wrath to a distance. The man that is overwhelmed with wrath acquireth not with ease generosity, dignity, courage, skill, and other attributes belonging to real force of character. A man by forsaking anger can exhibit proper energy, whereas, O wise one, it is highly difficult for the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Wrath, however hath been given to man for the destruction of the world. The man, therefore, who wisheth to behave properly, must ever forsake anger. Even one who hath abandoned the excellent virtues of his own order, it is certain, indulgeth in wrath (if behaveth properly). If fools, of mind without light, transgress in every respect, how, O faultless one, can one like me transgress (like them)? If amongst men there were not persons equal unto the earth in forgiveness, there would be no peace among men but continued strife caused by wrath. If the injured return their injuries, if one chastised by his superior were to chastise his superior in return, the consequence would be the destruction of every creature, and sin also would prevail in the world. If the man who hath ill speeches from another, returneth those speeches afterwards; if the injured man returneth his injuries: if the chastised person chastiseth in return; if fathers slay sons, and sons fathers and if husbands slay wives, and wives husbands; then, O Krishna, how can birth take place in a world where anger prevaileth so! For, O thou of handsome face, know that the birth of creatures is due to peace! If the kings also, O Draupadi, giveth way to wrath, his subjects soon meet with destruction. Wrath, therefore, hath for its consequence the destruction and the distress of the people. And because it is seen that there are in the world men who are forgiving like the Earth, it is therefore that creatures derive their life and prosperity. O beautiful one, one should forgive under every injury. It hath been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who hath conquered his wrath and who showeth forgiveness even when insulted, oppressed, and angered by a strong person. The man of power who controleth his wrath, hath (for his enjoyment) numerous everlasting regions; while he that is angry, is called foolish, and meeteth with destruction both in this and the other world. O Krishna, the illustrious and forgiving Kashyapa hath, in this respect, sung the following verses in honour of men that are ever forgiving, 'Forgiveness is virtue; forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is the Shruti. He that knoweth this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protecteth the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have preformed meritorious sacrifices, or those that are well-conversant with the Vedas, or those that have high ascetic merit. Those that perform Vedic sacrifices as also those that perform the meritorious rites of religion obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in the world of Brahma. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. How, O Krishna, can one like us abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attaineth to Brahma. The world belongeth to those that are forgiving; the other world is also theirs. The forgiving acquire honours here, and a state of blessedness hereafter. Those men that ever conquer their wrath by forgiveness, obtain the higher regions. Therefore hath it been said that forgiveness is the highest virtue.' Those are the verses sung by Kashyapa in respect of those that are everforgiving. Having listened, O Draupadi, to these verses in respect of forgiveness, content thyself! Give not way to thy wrath! Our grandsire, the son of Santanu, will worship peace; Krishna, the son of Devaki, will worship peace; the preceptor (Drona) and Vidura called Kshatri will both speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and Drona's son and our grandsire Vyasa, every one of them speaketh always of peace. Ever urged by these towards peace, the king (Dhritarashtra) will, I think, return us our kingdom. If however, he yieldeth to temptation, he will meet with destruction. O lady, a crisis hath come in the history of Bharatas for plunging them into calamity! This hath been my certain conclusion from some time before! Suyodhana deserveth not the kingdom. Therefore hath he been unable to acquire forgiveness. I, however, deserve the sovereignty and therefore is it that forgiveness hath taken possession of me. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue. I shall, therefore, truly adopt those qualities."
SECTION XXX
"Draupadi said, 'I bow down unto Dhatri and Vidhatri who have thus clouded thy sense! Regarding the burden (thou art to bear) thou thinkest differently from the ways of thy fathers and grand-fathers! Influenced by acts men are placed in different situations of life. Acts, therefore, produce consequences that are inevitable; emancipation is desired from mere folly. It seemeth that man can never attain prosperity in this world by virtue, gentleness, forgiveness, straight-forwardness and fear of censure! If this were not so, O Bharata, this insufferable calamity would never have overtaken thee who art so undeserving of it, and these thy brothers of great energy! Neither in those days of prosperity nor in these days of thy adversity, thou, O Bharata, hath ever known anything so dear to thee as virtue, which thou hast even regarded as dearer to thee than life? That thy kingdom is for virtue alone, that thy life also is for virtue alone, is known to Brahmanas and thy superiors and even the celestials! I think thou canst abandon Bhimasena and Arjuna and these twin sons of Madri along with myself but thou canst not abandon virtue! I have heard that the king protecteth virtue; and virtue, protected by him, protecteth him (in return)! I see, however, that virtue protecteth thee not! Like the shadow pursuing a man, thy heart, O tiger among men, with singleness of purpose, ever seeketh virtue. Thou hast never disregarded thy equals, and inferiors and superiors. Obtaining even the entire world, thy pride never increased! O son of Pritha, thou ever worshippest Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of worship! O son of Pritha, thou hast ever gratified the Brahmanas by fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of domestic lives have always been fed in thy house from off plates of gold where I have distributed (food) amongst them. Unto the Vanaprasthas thou always givest gold and food. There is nothing in thy house thou mayest not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy peace, performed in thy house, the things consecrated are first offered unto guests and all creatures while thou livest thyself with what remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for obtaining fruition of desire, the religions rites of (ordinary) domesticity, Paka sacrifices, and sacrifices of other kinds, are ever performed in thy house. Even in this great forest, so solitary and haunted by robbers, living in exile, divested of thy kingdom, thy virtue hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika, and Gosava, these grand sacrifices requiring large gifts have all been performed by thee! O monarch, impelled by a perverse sense during that dire hour of a losing match at dice, thou didst yet stake and loss thy kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple, gentle, liberal, modest, truthful, how, O king could thy mind be attracted to the vice of gambling? I am almost deprived of my sense, O king, and my heart is overwhelmed with grief, beholding this thy distress, and this thy calamity! An old history is cited as an illustration for the truth that men are subjects to the will of God and never to their own wishes! The Supreme Lord and Ordainer of all ordaineth everything in respect of the weal and woe, the happiness and misery, of all creatures, even prior to their births guided by the acts of each, which are even like a seed (destined to sprout forth into the tree of life). O hero amongst men, as a wooden doll is made to move its limbs by the wire-puller, so are creatures made to work by the Lord of all. O Bharata, like space that covereth every object, God, pervading every creature, ordaineth its weal or woe. Like a bird tied with a string, every creature is dependent on God. Every one is subject to God and none else. No one can be his own ordainer. Like a pearl on its string, or a bull held fast by the cord passing through its nose, or a tree fallen from the bank into the middle of the stream, every creature followeth the command of the Creator, because imbued with His Spirit and because established in Him. And man himself, dependent on the Universal Soul, cannot pass a moment independently. Enveloped in darkness, creatures are not masters of their own weal or woe. They go to heaven or hell urged by God Himself. Like light straws dependent on strong winds, all creatures, O Bharatas, are dependent on God! And God himself, pervading all creatures and engaged in acts right and wrong, moveth in the universe, though none can say This is God! This body with its physical attributes is only the means by which God--the Supreme Lord of all maketh (every creature) to reap fruits that are good or bad. Behold the power of illusion that hath been spread by God, who confounding with his illusion, maketh creatures slay their fellows! Truth-knowing Munis behold those differently. They appear to them in a different light, even like the rays of the Sun (which to ordinary eyes are only a pencil of light, while to eyes more penetrating seem fraught with the germs of food and drink). Ordinary men behold the things of the earth otherwise. It is God who maketh them all, adopting different processes in their creation and destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty God, spreading illusion, slayeth his creatures by the instrumentality of his creatures, as one may break a piece of inert and senseless wood with wood, or stone with stone, or iron with iron. And the Supreme Lord, according to his pleasure, sporteth with His creatures, creating and destroying them, like a child with his toy (of soft earth). O king, it doth seem to me that God behaveth towards his creatures like a father or mother unto them. Like a vicious person, He seemeth to bear himself towards them in anger! Beholding superior and well-behaved and modest persons persecuted, while the sinful are happy, I am sorely troubled. Beholding this thy distress and the prosperity of Suyodhana, I do not speak highly of the Great Ordainer who suffereth such inequality! O sir, what fruits doth the Great Ordainer reap by granting prosperity to Dhritarashtra's son who transgresseth the ordinances, who is crooked and covetous, and who injureth virtue and religion! If the act done pursueth the doer and none else, then certainly it is God himself who is stained with the sin of every act. If however, the sin of an act done doth not attach to the doer, then (individual) might (and not God) is the true cause of acts, and I grieve for those that have no might!'"
SECTION XXXI
"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and full of excellent phrases. We have listened to it (carefully). Thou speakest, however, the language of atheism. O princess, I never act, solicitous of the fruits of my actions. I give away, because it is my duty to give; I sacrifice because it is my duty to sacrifice! O Krishna, I accomplish to the best of my power whatever a person living in domesticity should do, regardless of the fact whether those acts have fruits or not. O thou of fair hips, I act virtuously, not from the desire of reaping the fruits of virtue, but of not transgressing the ordinances of the Veda, and beholding also the conduct of the good and wise! My heart, O Krishna, is naturally attracted towards virtue. The man who wisheth to reap the fruits of virtue is a trader in virtue. His nature is mean and he should never be counted amongst the virtuous. Nor doth he ever obtain the fruits of his virtues! Nor doth he of sinful heart, who having accomplished a virtuous act doubteth in his mind, obtain the fruits of his act, in consequence of that scepticism of his! I speak unto thee, under the authority of the Vedas, which constitute the highest proof in such matters, that never shouldst thou doubt virtue! The man that doubteth virtue is destined to take his birth in the brute species. The man of weak understanding who doubteth religion, virtue or the words of the Rishis, is precluded from regions of immortality and bliss, like Sudras from the Vedas! O intelligent one, if a child born of a good race studieth the Vedas and beareth himself virtuously, royal sages of virtuous behaviour regard him as an aged sage (not withstanding his years)! The sinful wretch, however, who doubteth religion and transgresseth the scriptures, is regarded as lower even than Sudras and robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of immeasurable soul come to us! It is by virtue alone that he hath acquired immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis have all, by virtue alone, become of pure soul! Thou beholdest them with thy own eyes as furnished with prowess of celestial asceticism, competent to curse or bless (with effect), and superior to the very gods! O sinless one, these all, equal to the celestials themselves, behold with their eyes what Is written in the Vedas, and describe virtue as the foremost duty! It behoveth thee not, therefore, O amiable Queen, to either doubt or censure God or act, with a foolish heart. The fool that doubteth religion and disregardeth virtue, proud of the proof derived from his own reasoning, regardeth not other proofs and holdeth the Rishis, who are capable of knowing the future as present as mad men. The fool regardeth only the external world capable of gratifying his senses, and is blind to everything else. He that doubteth religion hath no expiation for his offence. That miserable wretch is full of anxiety and acquireth not regions of bliss hereafter. A rejector of proofs, a slanderer of the interpretation of the Vedic scriptures, a transgressor urged by lust and covetousness, that fool goeth to hell. O amiable one, he on the other hand, who ever cherisheth religion with faith, obtaineth eternal bliss in the other world. The fool who cherisheth not religion, transgressing the proofs offered by the Rishis, never obtaineth prosperity in any life, for such transgression of the scriptures. It is certain, O handsome one, that with respect to him who regardeth not the words of the Rishis or the conduct of the virtuous as proof, neither this nor the other world existeth. Doubt not, O Krishna, the ancient religion that is practised by the good and framed by Rishis of universal knowledge and capable of seeing all things! O daughter of Drupada, religion is the only raft for those desirous of going to heaven, like a ship to merchants desirous of crossing the ocean. O thou faultless one, if the virtues that are practised by the virtuous had no fruits, this universe then would be enveloped in infamous darkness. No one then would pursue salvation, no one would seek to acquire knowledge not even wealth, but men would live like beasts. If asceticism, the austerities of celibate life, sacrifices, study of the Vedas, charity, honesty,--these all were fruitless, men would not have practised virtue generation after generation. If acts were all fruitless, a dire confusion would ensue. For what then do Rishis and gods and Gandharvas and Rakshasas who are all independent of human conditions, cherish virtue with such affection? Knowing it for certain that God is the giver of fruits in respect of virtue, they practise virtue in this world. This, O Krishna, is the eternal (source of) prosperity. When the fruits of both knowledge and asceticism are seen, virtue and vice cannot be fruitless. Call to thy mind, O Krishna, the circumstances of thy own birth as thou that heard of them, and recall also the manner in which Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles, are the best proofs (of the fruits of virtue)! They that have their minds under control, reap the fruits of their acts and are content with little. Ignorant fools are not content with even that much they get (here), because they have no happiness born of virtue to acquire to in the world hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as also of all transgressions, the origin and destruction of acts are, O beautiful one, mysterious even to the gods. These are not known to any body and everybody. Ordinary men are ignorant in respect of these. The gods keep up the mystery, for the illusion covering the conduct of the gods is unintelligible. Those regenerate ones that have destroyed all aspirations, that have built all their hopes on vows and asceticism, that have burnt all their sins and have acquired minds where quest and peace and holiness dwell, understand all these. Therefore, though you mayst not see the fruits of virtue, thou shouldst not yet doubt religion or gods. Thou must perform sacrifices with a will, and practise charity without insolence. Acts in this world have their fruits, and virtue also is eternal. Brahma himself told this unto his (spiritual) sons, as testified to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like mist. Reflecting upon all this, let thy scepticism give way to faith. Slander not God, who is the lord of all creatures. Learn how to know him. Bow down unto him. Let not thy mind be such. And, O Krishna, never disregard that Supreme Being through whose grace mortal man, by piety, acquireth immortality!'"
SECTION XXXII
"Draupadi said, 'I do not ever disregard or slander religion, O son of Pritha! Why should I disregard God, the lord of all creatures? Afflicted with woe, know me, O Bharata, to be only raving I will once more indulge in lamentations; listen to me with attention O persecutor of all enemies, every conscious creature should certainly act in this world. It is only the immobile, and not other creatures, that may live without acting. The calf, immediately after its birth, sucketh the mothers' teat. Persons feel pain in consequence of incantations performed with their statues. It seemeth, therefore, O Yudhishthira, that creatures derive the character of their lives from their acts of former lives. Amongst mobile creatures man differeth in this respect that he aspireth, O bull of the Bharata race, to affect his course of life in this and the other world by means of his acts. Impelled by the inspiration of a former life, all creatures visibly (reap) in this world the fruits of their acts. Indeed, all creatures live according to the inspiration of a former life, even the Creator and the Ordainer of the universe, like a crane that liveth on the water (untaught by any one.) If a creature acteth not, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. Thou also shouldest act, and not incur censure by abandoning action. Cover thyself up, as with an armour, with action. There may or may not be even one in a thousand who truly knoweth the utility of acts or work. One must act for protecting as also increasing his wealth; for if without seeking to earn, one continueth to only spend, his wealth, even if it were a hoard huge as Himavat, would soon be exhausted. All the creatures in the world would have been exterminated, if there were no action. If also acts bore no fruits, creatures would never have multiplied. It is even seen that creatures sometimes perform acts that have no fruits, for without acts the course of life itself would be impossible. Those persons in the world who believe in destiny, and those again who believe in chance, are both the worst among men. Those only that believe in the efficacy of acts are laudable. He that lieth at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt earthen pot in water. So also he that believeth in chance, i.e., sitteth inactive though capable of activity liveth not long, for his life is one of weakness and helplessness. If any person accidentally acquireth any wealth, it is said he deriveth it from chance, for no one's effort hath brought about the result. And, O son of Pritha, whatever of good fortune a person obtaineth in consequence of religious rites, that is called providential. The fruit, however that a person obtaineth by acting himself, and which is the direct result of those acts of his, is regarded as proof of personal ability. And, O best of men, know that the wealth one obtaineth spontaneously and without cause is said to be a spontaneous acquisition. Whatever is thus obtained by chance, by providential dispensation, spontaneously, of as the result of one's acts is, however, the consequence of the acts of a former life. And God, the Ordainer of the universe, judging according to the acts of former lives, distributeth among men their portions in this world. Whatever acts, good or bad, a person performeth, know that they are the result of God's, arrangements agreeably to the acts of a former life. This body is only the instruments in the hands of God, for doing the acts that are done. Itself, inert, it doth as God urgeth it to do. O son of Kunti, it is the Supreme Lord of all who maketh all creatures do what they do. The creatures themselves are inert. O hero, man, having first settled some purpose in his mind, accomplisheth it, himself working with the aid of his intelligence. We, therefore, say that man is himself the cause (of what he doeth). O bull among men, it is impossible to number the acts of men, for mansions and towns are the result of man's acts. Intelligent men know, by help of their intellect, that oil may be had from sesame, curds from milk, and that food may be cooked by means of igniting fuel. They know also the means for accomplishing all these. And knowing them, they afterwards set themselves, with proper appliances, to accomplish them. And creatures support their lives by the results achieved in these directions by their own acts. If a work is executed by a skilled workman, it is executed well. From differences (in characteristics), another work may be said to be that of an unskilful hand. If a person were not, in the matter of his acts, himself the cause thereof, then sacrifices would not bear any fruits in his case nor would any body be a disciple or a master. It is because a person is himself the cause of his work that he is applauded when he achieved success. So the doer is censured if he faileth. If a man were not himself the cause of his acts, how would all this be justified? Some say that everything is the result of Providential dispensation; others again, that this is not so, but that everything which is supposed to be the result of destiny or chance is the result of the good or the bad acts of former lives. It is seen, possessions are obtained from chance, as also from destiny Something being from destiny and something from chance, something is obtained by exertion. In the acquisition of his objects, there is no fourth cause in the case of man. Thus say those that are acquainted with truth and skilled in knowledge. If, however, God himself were not the giver of good and bad fruits, then amongst creatures there would not be any that was miserable. If the effect of former acts be a myth, then all purposes for which man would work should be successful. They, therefore, that regard the three alone (mentioned above) as the doors of all success and failure in the world, (without regarding the acts of former life), are dull and inert like the body itself. For all this, however, a person should act. This is the conclusion of Manu himself. The person that doth not act, certainly succumbeth, O Yudhishthira. The man of action in this world generally meeteth with success. The idle, however, never achieveth success. If success, becometh impossible, then should one seek to remove the difficulties that bar his way to success. And, O king, if a person worketh (hard), his debt (to the gods) is cancelled (whether he achieveth success or not). The person that is idle and lieth at his length, is overcome by adversity; while he that is active and skillful is sure to reap success and enjoy prosperity. Intelligent persons engaged in acts with confidence in themselves regard all who are diffident as doubting and unsuccessful. The confident and faithful, however, are regarded by them as successful. And this moment misery hath overtaken us. If, however, thou betakest to action, that misery will certainly be removed. If thou meetest failure, then that will furnish a proof unto thee and Vrikodara and Vivatsu and the twins (that ye are unable to snatch the kingdom from the foe). The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful. How can one know beforehand what the consequence will be? Having exerted thyself thou wilt know what the fruit of thy exertion will be. The tiller tilleth with the plough the soil and soweth the seeds thereon. He then sitteth silent, for the clouds (after that) are the cause that would help the seeds to grow into plants. If however, the clouds favour him not, the tiller is absolved from all blame. He sayeth unto himself, 'What others do, I have done. If, notwithstanding this, I meet with failure, no blame can attach to me.' Thinking so, he containeth himself and never indulgeth in self-reproach. O Bharata, no one should despair saying, 'Oh, I am acting, yet success is not mine! For there are two other causes, besides exertion, towards success. Whether there be success or failure, there should be no despair, for success in acts dependeth upon the union; of many circumstances. If one important element is wanting, success doth not become commensurate, or doth not come at all. If however, no exertion is made, there can be no success. Nor is there anything to applaud in the absence of all exertion. The intelligent, aided by their intelligence, and according to their full might bring place, time, means, auspicious rites, for the acquisition of prosperity. With carefulness and vigilance should one set himself to work, his chief guide being his prowess. In the union of qualities necessary for success in work, prowess seemeth to be the chief. When the man of intelligence seeth his enemy superior to him in many qualities, he should seek the accomplishment of his purposes by means, of the arts of conciliation and proper appliances. He should also wish evil unto his foe and his banishment. Without speaking of mortal man, if his foe were even the ocean or the hills, he should be guided by such motives. A person by his activity in searching for the holes of his enemies, dischargeth his debt to himself as also to his friends. No man should ever disparage himself for the man that disparageth himself never earneth high prosperity. O Bharata, success in this world is attainable on such conditions! In fact, success in the World is said to depend on acting according to time and circumstances. My father formerly kept a learned Brahmana with him. O bull of the Bharata race, he said all this unto my father. Indeed, these instructions as to duty, uttered by Vrihaspati himself, were first taught to my brothers. It was from them that I heard these afterwards while in my father's house. And, O Yudhishthira, while at intervals of business, I went out (of the inner apartments) and sat on the lap of my father, that learned Brahmana used to recite unto me these truths, sweetly consoling me therewith!"
SECTION XXXIII
'Vaisampayana said, "Hearing these words of Yajnaseni, Bhimasena, sighing in wrath, approached the king and addressed him, saying, 'Walk, O monarch, in the customary path trodden by good men, (before thee) in respect of kingdoms. What do we gain by living in the asylum of ascetics, thus deprived of virtue, pleasure, and profit? It is not by virtue, nor by honesty, nor by might, but by unfair dice, that our kingdom hath been snatched by Duryodhana. Like a weak offal-eating jackal snatching the prey from mighty lions, he hath snatched away our kingdom. Why, O monarch, in obedience to the trite merit of sticking to a promise, dost thou suffer such distress, abandoning that wealth which is the source of both virtue and enjoyments? It was for thy carelessness, O king, that our kingdom protected by the wielder of the Gandiva and therefore, incapable of being wrested by Indra himself, was snatched from us in our very sight. It was for thee, O monarch, that, ourselves living, our prosperity was snatched away from us like a fruit from one unable to use his arms, or like kine from one incapable of using his legs. Thou art faithful in the acquisition of virtue. It was to please thee, O Bharata, that we have suffered ourselves to be overwhelmed with such dire calamity. O bull of the Bharata race, it was because we were subject to thy control that we are thus tearing the hearts of our friends and gratifying our foes. That we did not, in obedience to thee, even then slay the sons of Dhritarashtra, is an act of folly on our part that grieveth me sorely. This thy abode, O king, in the woods, like that of any wild animal, is what a man of weakness alone would submit to. Surely, no man of might would ever lead such a life. This thy course of life is approved neither by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by myself, nor by the sons of Madri. Afflicted with the vows, thy cry is Religion! Religion! Hast thou from despair been deprived of thy manliness? Cowards alone, unable to win back their prosperity, cherish despair, which is fruitless and destructive of one's purposes. Thou hast ability and eyes. Thou seest that manliness dwelleth in us. It is because thou hast adopted a life of peace that thou feelest not this distress. These Dhritarashtras regard us who are forgiving, as really incompetent. This, O king, grieveth me more than death in battle. If we all die in fair fight without turning our backs on the foe, even that would be better than this exile, for then we should obtain regions of bliss in the other world. Or, if, O bull of the Bharata race, having slain them all, we acquire the entire earth, that would be prosperity worth the trial. We who ever adhere to the customs of our order, who ever desire grand achievements, who wish to avenge our wrongs, have this for our bounden duty. Our kingdom wrested from us, if we engage in battle, our deeds when known to the world will procure for us fame and not slander. And that virtue, O king, which tortureth one's own self and friends, is really no virtue. It is rather vice, producing calamities. Virtue is sometimes also the weakness of men. And though such a man might ever be engaged in the practice of virtue, yet both virtue and profit forsake him, like pleasure and pain forsaking a person that is dead. He that practiseth virtue for virtue's sake always suffereth. He can scarcely be called a wise man, for he knoweth not the purposes of virtue like a blind man incapable of perceiving the solar light. He that regardeth his wealth to exist for himself alone, scarcely understandeth the purposes of wealth. He is really like a servant that tendeth kine in a forest. He again that pursueth wealth too much without pursuing virtue and enjoyments, deserveth to be censured and slain by all men. He also that ever pursueth enjoyments without pursuing virtue and wealth, loseth his friends and virtue and wealth also. Destitute of virtue and wealth such a man, indulging in pleasure at will, at the expiration of his period of indulgence, meeteth with certain death, like a fish when the water in which it liveth hath been dried up. It is for these reasons that they that are wise are ever careful of both virtue and wealth, for a union of virtue and wealth is the essential requisite of pleasure, as fuel is the essential requisite of fire. Pleasure hath always virtue for its root, and virtue also is united with pleasure. Know, O monarch, that both are dependent on each other like the ocean and the clouds, the ocean causing the clouds and the clouds filling the ocean. The joy that one feeleth in consequence of contact with objects of touch or of possession of wealth, is what is called pleasure. It existeth in the mind, having no corporeal existence that one can see. He that wisheth (to obtain) wealth, seeketh for a large share of virtue to crown his wish with success. He that wisheth for pleasure, seeketh wealth, (so that his wish may be realised). Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead to another, being its own fruit, as ashes may be had from wood, but nothing from those ashes in their turn. And, O king, as a fowler killeth the birds we see, so doth sin slay the creatures of the world. He, therefore, who misled by pleasure or covetousness, beholdeth not the nature of virtue, deserveth to be slain by all, and becometh wretched both here and here-after. It is evident, O king, that thou knowest that pleasure may be derived from the possession of various objects of enjoyment. Thou also well knowest their ordinary states, as well as the great changes they undergo. At their loss or disappearance occasioned by decrepitude or death, ariseth what is called distress. That distress, O king, hath now overtaken us. The joy that ariseth from the five senses, the intellect and the heart, being directed to the objects proper to each, is called pleasure. That pleasure, O king, is, as I think, one of the best fruits of our actions.
"Thus, O monarch, one should regard virtue, wealth and pleasure one after another. One should not devote one self to virtue alone, nor regard wealth as the highest object of one's wishes, nor pleasure, but should ever pursue all three. The scriptures ordain that one should seek virtue in the morning, wealth at noon, and pleasure in the evening. The scriptures also ordain that one should seek pleasure in the first portion of life, wealth in the second, and virtue in the last. And, O thou foremost of speakers, they that are wise and fully conversant with proper division of time, pursue all three, virtue, wealth, and pleasure, dividing their time duly. O son of the Kuru race, whether independence of these (three), or their possession is the better for those that desire happiness, should be settled by thee after careful thought. And thou shouldst then, O king, unhesitatingly act either for acquiring them, or abandoning them all. For he who liveth wavering between the two doubtingly, leadeth a wretched life. It is well known that thy behaviour is ever regulated by virtue. Knowing this thy friends counsel thee to act. Gift, sacrifice, respect for the wise, study of the Vedas, and honesty, these, O king, constitute the highest virtue and are efficacious both here and hereafter. These virtues, however, cannot be attained by one that hath no wealth, even if, O tiger among men, he may have infinite other accomplishments. The whole universe, O king, dependeth upon virtue. There is nothing higher than virtue. And virtue, O king, is attainable by one that hath plenty of wealth. Wealth cannot be earned by leading a mendicant life, nor by a life of feebleness. Wealth, however, can be earned by intelligence directed by virtue. In thy case, O king, begging, which is successful with Brahmanas, hath been forbidden. Therefore, O bull amongst men, strive for the acquisition of wealth by exerting thy might and energy. Neither mendicancy, nor the life of a Sudra is what is proper for thee. Might and energy constitute the virtue of the Kshatriya in especial. Adopt thou, therefore, the virtue of thy order and slay the enemies. Destroy the might of Dhritarashtra's sons, O son of Pritha, with my and Arjuna's aid. They that are learned and wise say that sovereignty is virtue. Acquire sovereignty, therefore, for it behoveth thee not to live in a state of inferiority. Awake, O king, and understand the eternal virtues (of the order). By birth thou belongest to an order whose deeds are cruel and are a source of pain to man. Cherish thy subjects and reap the fruit thereof. That can never be a reproach. Even this, O king, is the virtue ordained by God himself for the order to which thou belongest! If thou tallest away therefrom, thou wilt make thyself ridiculous. Deviation from the virtues of one's own order is never applauded. Therefore, O thou of the Kuru race, making thy heart what it ought to be, agreeably to the order to which thou belongest, and casting away this course of feebleness, summon thy energy and bear thy weight like one that beareth it manfully. No king, O monarch, could ever acquire the sovereignty of the earth or prosperity or affluence by means of virtue alone. Like a fowler earning his food in the shape of swarms of little easily-tempted game, by offering them some attractive food, doth one that is intelligent acquire a kingdom, by offering bribes unto low and covetous enemies. Behold, O bull among kings, the Asuras, though elder brothers in possession of power and affluence, were all vanquished by the gods through stratagem. Thus, O king, everything belongeth to those that are mighty. And, O mighty-armed one, slay thy foes, having recourse to stratagem. There is none equal unto Arjuna in wielding the bow in battle. Nor is there anybody that may be equal unto me in wielding the mace. Strong men, O monarch, engage in battle depending on their might, and not on the force of numbers nor on information of the enemy's plans procured through spies. Therefore, O son of Pandu exert thy might. Might is the root of wealth. Whatever else is said to be its root is really not such. As the shade of the tree in winter goeth for nothing, so without might everything else becometh fruitless. Wealth should be spent by one who wisheth to increase his wealth, after the manner, O son of Kunti, of scattering seeds on the ground. Let there be no doubt then in thy mind. Where, however, wealth that is more or even equal is not to be gained, there should be no expenditure of wealth. For investment of wealth are like the ass, scratching, pleasurable at first but painful afterwards. Thus, O king of men, the person who throweth away like seeds a little of his virtue in order to gain a larger measure of virtue, is regarded as wise. Beyond doubt, it is as I say. They that are wise alienate the friends of the foe that owneth such, and having weakened him by causing those friends to abandon him thus, they then reduce him to subjection. Even they that are strong, engage in battle depending on their courage. One cannot by even continued efforts (uninspired by courage) or by the arts of conciliation, always conquer a kingdom. Sometimes, O king, men that are weak, uniting in large numbers, slay even a powerful foe, like bees killing the despoiler of the honey by force of numbers alone. (As regards thyself), O king, like the sun that sustaineth as well as slayeth creatures by his rays, adopt thou the ways of the sun. To protect one's kingdom and cherish the people duly, as done by our ancestors, O king, is, it hath been heard by us, a kind of asceticism mentioned even in the Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of blessedness as he can by fair fight whether ending in victory or defeat. Beholding, O king, this thy distress, the world hath come to the conclusion that light may forsake the Sun and grace the Moon. And, O king, good men separately as well as assembling together, converse with one another, applauding thee and blaming the other. There is this, moreover, O monarch, viz., that both the Kurus and the Brahmanas, assembling together, gladly speak of thy firm adherence to truth, in that thou hast never, from ignorance, from meanness, from covetousness, or from fear, uttered an untruth. Whatever sin, O monarch, a king committeth in acquiring dominion, he consumeth it all afterwards by means of sacrifices distinguished by large gifts. Like the Moon emerging from the clouds, the king is purified from all sins by bestowing villages on Brahmanas and kine by thousands. Almost all the citizens as well as the inhabitants of the country, young or old, O son of the Kuru race, praise thee, O Yudhishthira! This also, O Bharata, the people are saying amongst themselves, viz., that as milk in a bag of dog's hide, as the Vedas in a Sudra, as truth in a robber, as strength in a woman, so is sovereignty in Duryodhana. Even women and children are repeating this, as if it were a lesson they seek to commit to memory. O represser of foes, thou hast fallen into this state along with ourselves. Alas, we also are lost with thee for this calamity of thine. Therefore, ascending in thy car furnished with every implement, and making the superior Brahmanas utter benedictions on thee, march thou with speed, even this very day, upon Hastinapura, in order that thou mayst be able to give unto Brahmanas the spoils of victory. Surrounded by thy brothers, who are firm wielders of the bow, and by heroes skilled in weapons and like unto snakes of virulent poison, set thou out even like the slayer Vritra surounded by the Marutas. And, O son of Kunti, as thou art powerful, grind thou with thy might thy weak enemies, like Indra grinding the Asuras; and snatch thou from Dhritarashtra's son the prosperity he enjoyeth. There is no mortal that can bear the touch of the shafts furnished with the feathers of the vulture and resembling snakes of virulent poison, that would be shot from the Gandiva. And, O Bharata, there is not a warrior, nor an elephant, nor a horse, that is able to bear the impetus of my mace when I am angry in battle. Why, O son of Kunti, should we not wrest our kingdom from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull of the Vrishni race? Why, O king, should we not succeed in wresting the (sovereignty of the) earth that is now in the hands of the foe, if, aided by a large force, we do but strive?"
SECTION XXXIV
Vaisampayana said, "Thus addressed by Bhimasena, the high-souled king Ajatasatru firmly devoted to truth, mustering his patience, after a few moments said these words, 'No doubt, O Bharata, all this is true. I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty. It was therefore that, that cunning gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Sakuni in odds and evens, I could have controlled my mind. Anger, however, driveth off a person's patience. O child, the mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the words thou usest. I only regard that what hath befallen us was pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us into misery and even slavery, then, O Bhima, it was Draupadi that rescued us. When summoned again to the assembly for playing once more, thou knowest as well as Arjuna what Dhritarashtra's son told me, in the presence of all the Bharatas, regarding the stake for which we were to play. His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I promise truly in this assembly of the Kurus, that if thou canst pass this time confounding my spies and undiscovered by them, then, O Bharata, this kingdom of the five rivers is once more thine. We also, O Bharata, if vanquished by thee, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules. Thus addressed by the prince, I replied unto him in the midst of all the Kurus, 'So be it!' The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dareth break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, thou hadst desired to burn my hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze thy own hands. If thou couldst do what thou hadst desired, could this calamity befall us? Conscious of thy prowess, why didst thou not, O Bhima, say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of thy addressing me these harsh words? O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter's enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.'
SECTION XXXV
Bhima said, 'O king, unsubstantial as thou art like froth, unstable like a fruit (falling when ripe), dependent on time, and mortal, having entered into an agreement in respect of time, which is infinite and immeasurable, quick like a shaft or flowing like a stream, and carrying everything before it like death itself, how canst regard it as available by thee? How can he, O son of Kunti, wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time. If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously. The man who, destitute of strength, and courage, chastiseth not his foes, liveth in vain, I regard such a one as low-born. Thy hand can rain gold; thy fame spreadeth over the whole earth; slaying thy foes, therefore, in battle, enjoy thou the wealth acquired by the might of thy arms. O repressor of all foes, O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him. O king, the pain one feeleth in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This son of Pritha, called Vibhatsu, is foremost in drawing the bow-string. He certainly burneth with grief, though he liveth here like a lion in his den. This one that desireth to slay without aid all wielders of the bow on earth, represseth the wrath that riseth in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to please thee. And all our friends along with the Srinjayas equally desire to please thee. I alone, and Prativindhya's mother speak unto thee burning with grief. Whatever I speak unto thee is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, O monarch, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them? O king, from the weakness of thy disposition thou feelest shame in violating thy pledge. But, O slayer of foes, no one applaudeth thee for thus suffering such pain in consequence of the kindliness of thy disposition. Thy intellect, O king, seeth not the truth, like that of a foolish and ignorant person of high birth who hath committed the words of the Vedas to memory without understanding their sense. Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. Thou hast heard (recited) the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why dost thou then, O king, forgive the wicked sons of Dhritarashtra? Thou hast intelligence, prowess, learning and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion? O son of Kunti, he that desireth to conceal us, only wisheth to conceal the mountains of Himavat by means of a handful of grass. O son of Pritha, known as thou art over whole earth, thou wilt not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra's elephant, how will Jishnu live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How, O son of Pritha, will Krishna--the daughter of Drupada--a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knoweth from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them, O king, for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or, (if thou breakest thy pledge), O king, thou mayst free thyself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, O king resolve thou to slay thy enemies. There is no virtue higher than fighting, for every Kshatriya!"
SECTION XXXVI
Vaisampayana said, "Hearing those words of Bhima, Yudhishthira. the son of Kunti--tiger among men and slayer of all foes--began to sigh heavily, and reflect in silence. And he thought within himself, 'I have heard recited the duties of kings, also all truths about the duties of the different orders. He is said to observe those duties truly who keepeth them before his eyes, so as to regulate his conduct both in the present and the future. Knowing as I do the true course of virtue, which, however is so very difficult of being known, how can I forcibly grind virtue down like grinding the mountains of Meru? Having reflected so for a moment, and settled what he should do, he replied unto Bhima as follows without allowing him another word:
"O thou of mighty arms, it is even so as thou hast said. But, O thou foremost of speakers, listen now to another word I say. Whatever sinful deeds, O Bhima, one seeketh to achieve, depending on his courage alone, become always a source of pain. But, O thou of mighty arms, whatever is begun with deliberation, with well-directed prowess, with all appliances, and much previous thought, is seen to succeed. The gods themselves favour such designs. Hear from me something about what, proud of thy might, O Bhima, and led away by thy restlessness, thou thinkest should be immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma, Drona, Karna, the mighty son of Drona, Dhritarashtra's sons--Duryodhana and others--so difficult of being vanquished, are all accomplished in arms and ever ready for battle with us. Those kings and chiefs of the earth also who have been injured by us, have all adopted the side of the Kauravas, and are bound by ties of affection to them. O Bharata, they are engaged in seeking the good of Duryodhana and not of us. With full treasures and aided by large forces, they will certainly strive their best in battle. All the officers also of the Kuru army together with their sons and relatives, have been honoured by Duryodhana with wealth and luxuries. Those heroes are also much regarded by Duryodhana. This is my certain conclusion that they will sacrifice their lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona, and the illustrious Kripa, is the same towards us as towards them, yet, O thou of mighty arms, this is my certain conclusion that in order to pay off the royal favours they enjoy, they will throw their very lives, than which there is nothing dearer, in battle. All of them are masters of celestial weapons, and devoted to the practice of virtue. I think they are incapable of being vanquished even by gods led by Vasava himself. There is again amongst them that mighty warrior--Karna--impetuous, and ever wrathful, master of all weapons, and invincible, and encased in impenetrable mail. Without first vanquishing in battle all those foremost of men, unaided as thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep thinking of the lightness of hand of that Suta's son, who, I regard, is the foremost of all wielders of the bow!"
"Vaisampayana continued, "Hearing these words of Yudhishthira, the impetuous Bhima became alarmed, and forbore from speaking anything. And while the sons of Pandu were thus conversing with each other, there came to that spot the great ascetic Vyasa, the son of Satyavati. And as he came, the sons of Pandu worshipped him duly. Then that foremost of all speakers, addressing Yudhishthira, said, O, Yudhishthira, O thou of mighty arms, knowing by spiritual insight what is passing in thy heart, I have come to thee, O thou bull among men! The fear that is in thy heart, arising from Bhishma, and Drona, and Kripa, and Karna, and Drona's son, and prince Duryodhana, and Dussasana, I will dispell, O slayer of all foes, by means of an act enjoined by the ordinance. Hearing it from me, accomplish it thou with patience, and having accomplished it, O king, quell this fever of thine soon.'"
That foremost of speakers then, the son of Parasara, taking Yudhishthira to a corner, began to address him in words of deep import, saying, 'O best of the Bharatas, the time is come for thy prosperity, when, indeed Dhananjaya--that son of Pritha--will slay all thy foes in battle. Uttered by me and like unto success personified, accept from me this knowledge called Pratismriti that I impart to thee, knowing thou art capable of receiving it. Receiving it (from thee), Arjuna will be able to accomplish his desire. And let Arjuna, O son of Pandu, go unto Mahendra and Rudra, and Varuna, and Kuvera, and Yama, for receiving weapon from them. He is competent to behold the gods for his asceticism and prowess. He is even a Rishi of great energy, the friend of Narayana; ancient, eternal a god himself, invincible, ever successful, and knowing no deterioration. Of mighty arms, he will achieve mighty deeds, having obtained weapons from Indra, and Rudra, and the Lokapalas, O son of Kunti, think also of going from this to some other forest that may, O king, be fit for thy abode. To reside in one place for any length of time is scarcely pleasant. In thy case, it might also be productive of anxiety to the ascetics. And as thou maintainest numerous Brahmanas versed in the Vedas and the several branches thereof, continued residence here might exhaust the deer of this forest, and be destructive of the creepers and plants.'"
Vaisampayana continued, "Having addressed him thus, that illustrious and exalted ascetic Vyasa, of great wisdom, acquired with the mysteries of the world, then imparted unto the willing Yudhishthira the just, who had meanwhile purified himself, that foremost of sciences. And bidding farewell unto the son of Kunti, Vyasa disappeared then and there. The virtuous and intelligent Yudhishthira, however, having obtained that knowledge carefully retained it in his mind and always recited it on proper occasions. Glad of the advice given him by Vyasa, the son of Kunti then, leaving the wood Dwaitavana went to the forest of Kamyaka on the banks of the Saraswati. And, O king, numerous Brahmanas of ascetic merit and versed in the science of orthoepy and orthography, followed him like the Rishis following the chief of the celestials. Arrived at Kamyaka, those illustrious bulls amongst the Bharata took up their residence there along with their friends and attendants. And possessed of energy, those heroes, O king, lived there for some time, devoted to the exercise of the bow and hearing all the while the chanting of the Vedas. And they went about those woods every day in search of deer, armed with pure arrows. And they duly performed all the rites in honour of the Pitris, the celestials and the Brahmanas."
SECTION XXXVII
Vaisampayana said, "After some time, Yudhishthira the just, remembering the command of the Muni (Vyasa) and calling unto himself that bull among men--Arjuna--possessed of great wisdom, addressed him in private. Taking hold of Arjuna's hands, with a smiling face and in gentle accents, that chastiser of foes--the virtuous Yudhishthira--apparently after reflecting for a moment, spake these words in private unto Dhananjaya, 'O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and Karna, and Drona's son. They fully know all sorts of Brahma and celestial and human and Vayavya weapons, together with the modes of using and warding them off. All of them are conciliated and honoured and gratified by Dhritarashtra's son who behaveth unto them as one should behave unto his preceptor. Towards all his warriors Dhritarashtra's son behaveth with great affection; and all the chiefs honoured and gratified by him, seek his good in return. Thus honoured by him, they will not fail to put forth their might. The whole earth, besides, is now under Duryodhana's sway, with all the villages and towns, O son of Pritha, and all the seas and woods and mines! Thou alone art our sole refuge. On thee resteth a great burden. I shall, therefore, O chastiser of all foes, tell thee what thou art to do now. I have obtained a science from Krishna Dwaipayana. Used by thee, that science will expose the whole universe to thee. O child, attentively receive thou that science from me, and in due time (by its aid) attain thou the grace of the celestials. And, O bull of the Bharata race, devote thyself to fierce asceticism. Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. O Dhananjaya, all celestial weapons are with Indra. The celestials, from fear of Vritra, imparted at the time all their might to Sakra. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons. Taking the bow set thou out this very day in order to behold Purandara."
Vaisampayana continued, "Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna. And the elder brother having communicated with due rites the knowledge unto his heroic brother, with speech and body and mind under perfect control, commanded him to depart. And at the command of Yudhishthira, the strong-armed Arjuna, taking up the Gandiva as also his inexhaustible quivers, and accoutred in mail and gauntlets and finger-protectors made of the skin of the guana, and having poured oblations into the fire and made the Brahmanas to utter benedictions after gifts, set out (from Kamyaka) with the objects of beholding Indra. And armed with the bow, the hero, at the time of setting out heaved a sigh and cast a look upwards for achieving the death of Dhritarashtra's sons. And beholding Kunti's son thus armed and about to set out, the Brahmanas and Siddhas and invisible spirits addressed him, saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve thou the object thou hast in view. Let victory be truly thine.' And beholding the heroic Arjuna, of thighs stout as the trunks of the Sala, about to set out taking away with him the hearts of all, Krishna addressed him saying, 'O thou strong-armed one, let all that Kunti had desired at thy birth, and let all that thou desirest, be accomplished, O Dhananjaya! Let no one amongst us be ever again born in the order of Kshatriyas. I always bow down unto the Brahmanas whose mode of living is mendicancy. This is my great grief that the wretch Duryodhana beholding me in the assembly of princes mockingly called me a cow! Besides this he told me in the midst of that assembly many other hard things. But the grief I experience at parting with thee is far greater than any I felt at those insults. Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us. O son of Pritha, our weal, and woe, life and death, our kingdom and prosperity, are all dependent on thee. O Bharata, I bless thee, let success be thine. O sinless one, thy (present) task thou wilt be able to achieve even against powerful enemies. O thou of great strength, go thou to win success with speed. Let dangers be not thine. I bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way, for thou ever worshippest thy elder brother and ever obeyest his commands. And, O bull of the Bharata race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata, be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.'"
Vaisampayana continued, "Krishna, the daughter of Yajnasena, having uttered these benedictions, ceased. The strong-armed son of Pandu then, having walked round his brothers and round Dhaumya also, and taking up his handsome bow, set out. And all creatures began to leave the way that Arjuna of great energy and prowess, urged by the desire of beholding Indra, took. And that slayer of foes passed over many mountains inhabited by ascetics, and then reached the sacred Himavat, the resort of the celestials. And the high-souled one reached the sacred mountain in one day, for like the winds he was gifted with the speed of the mind, in consequence of his ascetic austerities. And having crossed the Himavat, as also the Gandhamadana, he passed over many uneven and dangerous spots, walking night and day without fatigue. And having reached Indrakila, Dhananjaya stopped for a moment. And then he heard a voice in the skies, saying, 'Stop!' And hearing that voice, the son of Pandu cast his glances all around. And Arjuna, capable of using his left hand with skill equal to that of his right hand, then beheld before him an ascetic under the shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at t at place, addressed him, saying, 'Who art thou, O child, arrived hither with bow and arrows, and cased in mail and accoutred in scabbard and gauntlet, and (evidently) wedded to the customs of the Kshatriya? There is no need of weapons here. This is the abode of peaceful Brahmanas devoted to ascetic austerities without anger or joy. There is no use for the bow here, for there is no dispute in this place of any kind. Therefore throw away, O child, this bow of thine. Thou hast obtained a pure state of life by coming here. O hero, there is no man who is like thee in energy and prowess.' That Brahmana thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly devoted to his purpose. The regenerate one, glad at heart, smilingly addressed Arjuna once more, saying, 'O slayer of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.' Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya bending his head and joining his hands, replied unto him of a thousand eyes, saying, 'Even this is the object of my wishes; grant me this boon, O illustrious one. I desire to learn from thee all the weapons.' The chief of the celestials then, smiling, replied unto him cheerfully, saying, 'O Dhananjaya, when thou hast reached this region, what need is there of weapons? Thou hast already obtained a pure state of life. Ask thou for the regions of bliss that thou desirest.' Thus addressed, Dhananjaya replied unto him o a thousand eyes, saying, 'I desire not regions of bliss, nor objects of enjoyment, nor the state of a celestial; what is this talk about happiness? O chief of the celestials, I do not desire the prosperity of all the gods. Having left my brothers behind me in the forest, and without avenging myself on the foe, shall I incur the opprobrium for all ages of all the world." Thus addressed, the slayer of Vritra, worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, 'When thou art able to behold the three-eyed trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons. Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot."
SECTION XXXVIII
(Kairata Parva)
Janemejaya said, "O illustrious one, I desire to hear in detail the history of the acquisition of weapons by Arjuna of spotless deeds. O tell me how that tiger among men, Dhananjaya, of mighty arms and possessed of great energy, entered that solitary forest without fear. And, O thou foremost of those acquainted with the Veda, what also did Arjuna do while dwelling there? How also were the illustrious Sthanu and the chief of the celestials gratified by him? O thou best of regenerate ones, I desire to hear all this under thy favour. Thou art omniscient; thou knowest all about the gods and all about men. O Brahmana, the battle that took place of old between Arjuna--that foremost of smiters never defeated in battle--and Bhava was highly extraordinary and without parallel. It maketh one's hair stand on end to hear of it. Even the hearts of those lions among men--the brave sons of Pritha--trembled in consequence of wonder and joy and a sense of their own inferiority. O tell me in full what else Arjuna, did I do not see even the most trivial thing to Jishnu that is censurable. Therefore, recite to me in full the history of that hero."
Vaisampayana said, "O tiger among Kurus, I shall recite to thee that narration, excellent and extensive and unrivalled, in connection with the illustrious hero. O sinless one, hear in detail the particulars about Arjuna's meeting with the three-eyed god of gods, and his contact with the illustrious god's person!
"At Yudhishthira's command, Dhananjaya of immeasurable prowess set out (from Kamyaka) to obtain a sight of Sakra, the chief of the celestials and of Sankara, the god of gods. And the strong-armed Arjuna of great might set out armed with his celestial bow and a sword with golden hilt, for the success of the object he had in view, northwards, towards the summit of the Himavat. And, O king, that first of all warriors in the three worlds, the son of Indra, with a calm mind, and firmly adhering to his purpose, then devoted himself, without the loss of any time, to ascetic austerities. And he entered, all alone, that terrible forest abounding with thorny plants and trees and flowers and fruits of various kinds, and inhabited by winged creatures of various species, and swarming with animals of diverse kinds, and resorted to by Siddhas and Charanas. And when the son of Kunti entered that forest destitute of human beings, sounds of conchs and drums began to be heard in the heavens. And a thick shower of flowers fell upon the earth, and the clouds spreading over the firmament caused a thick shade. Passing over those difficult and woody regions at the foot of the great mountains, Arjuna soon reached the breast of the Himavat; and staying there for sometime began to shine in his brilliancy. And he beheld there numerous trees with expanding verdure, resounding with the melodious notes of winged warblers. And he saw there rivers with currents of the lapis lazuli, broken by the fierce eddies here and there, and echoing with the notes of swans and ducks and cranes. And the banks of those rivers resounded with the mellifluous strains of the male Kokilas and the notes of peacocks and cranes. And the mighty warrior, beholding those rivers of sacred and pure and delicious water and their charming banks, became highly delighted. And the delighted Arjuna of fierce energy and high soul then devoted himself to rigid austerities in that delightful and woody region. Clad in rags made of grass and furnished with a black deerskin and a stick, he commenced to eat withered leaves fallen upon the ground. And he passed the first month, by eating fruits at the interval of three nights; and the second by eating at the interval of the six nights; and the third by eating at the interval of a fortnight. When the fourth month came, that best of the Bharatas--the strong-armed son of Pandu--began to subsist on air alone. With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. And the illustrious hero's locks, in consequence of frequent bathing took the hue of lightning or the lotus. Then all the great Rishis went together unto the god of the Pinaka for representing unto him about the fierce asceticism of Pritha's son. And bowing unto that god of gods, they informed him of Arjuna's austerities saying, 'This son of pritha possessed of great energy is engaged in the most difficult of ascetic austerities on the breast of the Himavat. Heated with his asceticism, the earth is smoking all round, O god of gods. We do not know what his object is for which he is engaged in these austerities. He, however, is causing us pain. It behoveth thee to prevent him!' Hearing these words of those munis with souls under perfect control, the lord of all creatures--the husband of Uma said, 'It behoveth you not to indulge in any grief on account of Phalguna! Return ye all cheerfully and with alacrity to the places whence ye have come. I know the desire that is in Arjuna's heart. His wish is not for heaven, nor for prosperity, nor for long life. And I will accomplish, even, this day, all that is desired by him.'"
Vaisampayana continued, "The truth-speaking Rishis, having heard these words of Mahadeva, became delighted, and returned to their respective abodes."
SECTION XXXIX
Vaisampayana said, "After all those illustrious ascetics had gone away, that wielder of the Pinaka and cleanser of all sins--the illustrious Hara--assuming the form of a Kirata resplendent as a golden tree, and with a huge and stalwart form like a second Meru, and taking up a hand some bow and a number of arrows resembling snakes of virulent poison, and looking like an embodiment of fire, came quickly down on the breast of Himavat. And the handsome god of gods was accompanied by Uma in the guise of a Kirata woman, and also by a swarm of merry spirits of various forms and attire, and by thousands of women in the form and attire of Kiratas. And, O king, that region suddenly blazed up in beauty, in consequence of the arrival of the god of gods in such company. And soon enough a solemn stillness pervaded the place. The sounds of springs, and water-courses, and of birds suddenly ceased. And as the god of gods approached Pritha's son of blameless deeds, he beheld a wonderful sight, even that of a Danava named Muka, seeking, in the form of a boar, to slay Arjuna. Phalguna, at the sight of the enemy seeking to slay him, took up the Gandiva and a number of arrows resembling snakes of virulent poison. And stringing his bow and filling the air with its twang, he addressed the boar and said, 'I have come here but done thee no injury. As thou seekest to slay me, I shall certainly send thee to the abode of Yama.' And beholding that firm wielder of the bow--Phalguna--about to slay the boar, Sankara in the guise of a Kirata suddenly bade him stop saying, 'The boar like the mountain of Indrakila in hue hath been aimed at by me first'; Phalguna, however, disregarding these words, struck the boar. The Kirata also blazing splendour, let fly an arrow like flaming fire and resembling the thunderbolt at the same object. And the arrows thus shot by both fell at the same instant of time upon the wide body of Muka, hard as adamant. And the two shafts fell upon the boar with a loud sound, even like that of Indra's thunderbolt and the thunder of the clouds falling together upon the breast of a mountain. And Muka, thus struck by two shafts which produced numerous arrows resembling snakes of blazing mouths, yielded up his life, assuming once more his terrible Rakshasa form. Jishnu--that slayer of foes--then beheld before him that person, of form blazing as god, and attired in the dress of a Kirata and accompanied by many women. And beholding him, the son of Kunti with a joyous heart addressed him smilingly and said, 'Who art thou that thus wanderest in these solitary woods, surrounded by women? thou of the splendour of gold, art thou not afraid of this terrible forest? Why, again, didst thou shoot the boar that was first aimed at by me? This Rakshasa that came hither, listlessly or with the object, of slaying me, had been first aimed at by me. Thou shalt not, therefore, escape from me with life. Thy behaviour towards me is not consistent with the customs of the chase. Therefore, O mountaineer, I will take thy life.' Thus addressed by the son of Pandu, the Kirata, smiling replied unto his capable of wielding the bow with his left hand, in soft words, saying, 'O hero, thou needst not be anxious on my account. This forest land is proper abode for us who always dwell in the woods. Respecting thyself, however, I may inquire, why thou hast selected thy abode here amid such difficulties. We, O ascetic, have our habitation in these woods abounding in animals of all kinds. Why dost thou, so delicate and brought up in luxury and possessed of the splendour of fire, dwell alone in such a solitary region?' Arjuna said, 'Depending on the Gandiva and arrows blazing like fire, I live in this great forest, like a second Pavaki. Thou hast seen how this monster--this terrible Rakshasa--that came hither in the form of an animal, hath been slain by me.' The Kirata replied, 'This Rakshasa, first struck with the shot from my bow, was killed and sent to the regions of Yama by me. He was first aimed at by me. And it is with my shot that he has been deprived of life. Proud of thy strength, it behoveth thee not to impute thy own fault to others. Thou art thyself in fault, O wretch, and, therefore, shalt not escape from me with life. Stay thou: I will shoot at thee shafts like thunderbolts. Strive thou also and shoot, to the best of thy power, thy arrows at me.' Hearing these words of the Kirata, Arjuna became angry, and attacked him with arrows. The Kirata, however, with a glad heart received all those shafts upon himself, repeatedly saying, 'Wretch, wretch, shoot thou best arrows capable of piercing into the very vitals.' Thus addressed, Arjuna, began to shower his arrows on him. Both of them then became angry and, engaging in fierce conflict, began to shoot at each other showers of arrows, each resembling a snake of virulent poison. And Arjuna rained a perfect shower of arrows on the Kirata, Sankara, however, bore that downpour on him with a cheerful heart. But the wielder of the Pinaka, having borne that shower of arrows for a moment, stood unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower become futile, wondered exceedingly, repeatedly saying, 'Excellent! Excellent! Alas, this mountaineer of delicate limbs, dwelling on the heights of the Himavat, beareth, without wavering, the shafts shot from the Gandiva! Who is he? Is he Rudra himself, or some other god, or a Yaksha, or an Asura? The gods sometimes do descend on the heights of the Himavat. Except the god who wieldeth the Pinaka, there is none rise that can bear the impetuosity of the thousands of arrows shot by me from the Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra, I shall soon send him, with my shafts, to the regions of Yama.' Thus thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows by hundreds, resembling in splendour the rays of the sun. That downpour of shafts, however, the illustrious Creator of the worlds--the wielder of the trident--bore with a glad heart, like a mountain bearing a shower of rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing this fact, Arjuna became greatly alarmed. And the son of Pandu then began to think of the illustrious god Agni who had before, during the burning of the Khandava, given him a couple of inexhaustible quivers. And he began to think, 'Alas, my arrows are all exhausted. What shall I shoot now from my bow? Who is this person that swalloweth my arrows? Slaying him with the end of my bow, as elephants are killed with lances, I shall send him to the domains of the mace-bearing Yama.' The illustrious Arjuna then, taking up his bow and dragging the Kirata with his bow-string, struck him some fierce blows that descended like thunderbolts. When, however, that slayer of hostile heroes--the son of Kunti--commenced the conflict with the end of the bow, the mountaineer snatched from his hands that celestial bow. And beholding his bow snatched from him, Arjuna took up his sword, and wishing to end the conflict, rushed at his foe. And then the Kuru prince, with the whole might of his arms, struck that sharp weapon upon the head of the Kirata, a weapon that was incapable of being resisted even by solid rocks. But that first of swords, at touch of the Kirata's crown, broke into pieces. Phalguna then commenced the conflict with trees and stones. The illustrious god in the form of the huge-bodied Kirata, however, bore that shower of trees and rocks with patience. The mighty son of Pritha then, his mouth smoking with wrath, struck the invincible god in the form of a Kirata, with hi clenched fists, blows that descended like thunderbolts. The god in the Kirata form returned Phalguna's blows with fierce blows resembling the thunderbolts of Indra. And in consequence of that conflict of blows between the son of Pandu and the Kirata, there arose in that place loud and frightful sounds. That terrible conflict of blows, resembling the conflict of yore between Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping the Kirata began to press him with his breast, but the Kirata, possessed of great strength pressed the insensible son of Pandu with force. And in consequence of the pressure of their arms and of their breasts, their bodies began to emit smoke like charcoal in fire. The great god then, smiting the already smitten son of Pandu, and attacking him in anger with his full might, deprived him of his senses. Then, O Bharata, Phalguna, thus pressed by the god of the gods, with limbs, besides, bruised and mangled, became incapable of motion and was almost reduced to a ball of flesh. And struck by the illustrious god, he became breathless and, falling down on earth without power of moving, looked like one that was dead. Soon, however, he regained consciousness, and, rising from his prostrate position, with body covered with blood, became filled with grief. Mentally prostrating himself before the gracious god of gods, and making a clay image of that deity, he worshipped it, with offerings of floral garlands. Beholding, however, the garland that he had offered to the clay image of Bhava, decking the crown of the Kirata, that best of Pandu's sons became filled with joy and regained his ease. And he prostrated himself thereupon at the feet of Bhava, and the god also was pleased with him. And Hara, beholding the wonder of Arjuna and seeing that his body had been emaciated with ascetic austerities, spake unto him in a voice deep as the roaring of the clouds, saying, 'O Phalguna, I have been pleased with thee for thy act is without a parallel. There is no Kshatriya who is equal to thee in courage, and patience. And, O sinless one, thy strength and prowess are almost equal to mine. O mighty-armed one, I have been pleased with thee. Behold me, O bull of the Bharata race! O large-eyed one! I will grant thee eyes (to see me in my true form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even the dwellers of heaven; I will as I have been pleased with thee, grant thee an irresistible weapon. Soon shall thou be able to wield that weapon of mine."
Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy grace. Thou art the lord of the Ganas, the source of universal blessing, the Cause of the causes of the universe. Thou art beyond the foremost of male beings, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done."
Vaisampayana continued, "Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, 'I have pardoned thee. And the illustrious Hara, cheerfully clasping Arjuna with his arms, once more consoling Arjuna said as follows."
SECTION XL
"Mahadeva said, 'Thou wert in thy former life Nara, the friend of Narayana. In Vadari wert thou engaged in fierce ascetic austerities for several thousands of years. In thee as well as in Vishnu--that first of male beings--dwelleth great might. Ye both, by your might, hold the universe; O lord, taking up that fierce bow whose twang resembled the deep roar of the clouds, thou, as well as Krishna, chastisedest the Danavas during the coronation of Indra. Even this Gandiva is that bow, O son of Pritha, fit for thy hands. O foremost of male beings, I snatched it from thee, helped by my powers of illusion. This couple of quivers, fit for thee, will again be inexhaustible, O son of Pritha! And, O son of the Kuru race, thy body will be free from pain and disease. Thy prowess is incapable of being baffled. I have been pleased with thee. And, O first of male beings, ask thou of me the boon that thou desirest. O chastiser of all foes, O giver of proper respect, (to those deserving it) not even in heaven is there any male being who is equal to thee, nor any Kshatriya who is thy superior.'
"Arjuna said, 'O illustrious god having the bull for thy sign, if thou wilt grant me my desire, I ask of thee, O lord that fierce celestial weapon wielded by thee and called Brahmasira--that weapon of terrific prowess which destroyeth, at the end of the Yuga the entire universe--that weapon by the help of which, O god of gods, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself (on one side), and Karna and Bhishma and Kripa and Drona (on the other)--that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that weapon which when hurled with Mantras produceth darts by thousands and fierce-looking maces and arrows like snakes of virulent poison, and by means of which I may fight with Bhishma and Drona and Kripa and Karna of ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even this is my foremost desire, viz., that I may be able to fight with them and obtain success.'
Bhava replied, 'O powerful one. I will give to thee that favourite weapon of mine called the Pasuputa. O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? But, O son of Pritha, this weapon should not be hurled without adequate cause; for if hurled at any foe of little might it may destroy the whole universe. In the three worlds with all their mobile and immobile creatures, there is none who is incapable of being slain by this weapon. And it may be hurled by the mind, by the eye, by words, and by the bow.'"
Vaisampayana continued, "Hearing these words, the son of Pritha purified himself. And approaching the lord of the universe with rapt attention, he said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's son the knowledge of that weapon looking like the embodiment of Yama, together with all the mysteries about hurling and withdrawing it. And that weapon thence began to wait upon Arjuna as it did upon Sankara, the lord of Uma. And Arjuna also gladly accepted it. And at the moment the whole earth, with its mountains and woods and trees and seas and forests and villages and towns and mines, trembled. And the sounds of conchs and drums and trumpets by thousands began to be heard. And at that moment hurricanes and whirlwinds began to blow. And the gods and the Danavas beheld that terrible weapon in its embodied form stay by the side of Arjuna of immeasurable energy. And whatever of evil there had been in the body of Phalguna of immeasurable energy was all dispelled by the touch of the three-eyed deity. And the three eyed god then commanded Arjuna, saying, 'Go thou into heaven.' Arjuna then, O king, worshipping the god with bent head, gazed at him, with joined hands. Then the lord of all the dwellers of heaven, the deity of blazing splendour having his abode on mountain-breasts, the husband of Uma, the god of passions under complete control, the source of all blessings, Bhava gave unto Arjuna, that foremost of men, the great bow called Gandiva, destructive of Danavas and Pisachas. And the god of gods, then leaving that blessed mountain with snowy plateaus and vales and caves, favourite resort of sky-ranging great Rishis, went up, accompanied by Uma into the skies, in the sight of that foremost of men."
SECTION XLI
Vaisampayana said, "The wielder of the Pinaka, having the bull for his sign, thus disappeared in the very sight of the gazing son of Pandu, like the sun setting in the sight of the world. Arjuna, that slayer of hostile heroes, wondered much at this, saying, 'O, I have seen the great god of gods. 'Fortunate, indeed I am, and much favoured, for I have both beheld and touched with my hand the three-eyed Hara the wielder of the Pinaka, in his boon-giving form. I shall win success. I am already great. My enemies have already been vanquished by me. My purposes have been already achieved.' And while the son of Pritha, endued with immeasurable energy, was thinking thus, there came to that place Varuna the god of waters, handsome and of the splendour of the lapis lazuli accompanied by all kinds of aquatic creatures, and filling all the points of the horizon with a blazing effulgence. And accompanied by Rivers both male and female, and Nagas, and Daityas and Sadhyas and inferior deities, Varuna, the controller and lord of all aquatic creatures, arrived at that spot. There came also the lord Kuvera of body resembling pure gold, seated on his car of great splendour, and accompanied by numerous Yakshas. And the lord of treasures, possessed of great beauty, came there to see Arjuna, illuminating the firmament with his effulgence. And there came also Yama himself, of great beauty, the powerful destroyer of all the worlds, accompanied by those lords of the creation--the Pitris--both embodied and disembodied. And the god of justice, of inconceivable soul, the son of Surya, the destroyer of all creatures, with the mace in hand, came there on his car, illuminating the three worlds with regions of the Guhyakas, the Gandharvas and the Nagas, like a second Surya as he riseth at the end of the Yuga. Having arrived there, they beheld, from the effulgent and variegated summits of the great mountain, Arjuna engaged in ascetic austerities. And there came in a moment the illustrious Sakra also, accompanied by his queen, seated on the back of (the celestial elephant) Airavata, and surrounded also by all the deities. And in consequence of the white umbrella being held over his head, he looked like the moon amid fleecy clouds. And eulogised by Gandharvas, and Rishis endued with wealth of asceticism, the chief of the celestials alighted on a particular summit of the mountain, like a second sun. Then Yama possessed of great intelligence, and fully conversant with virtue, who had occupied a summit on the south, in a voice deep as that of the clouds, said these auspicious words, 'Arjuna, behold us, the protectors of the worlds, arrive here! We will grant thee (spiritual) vision, for thou deservest to behold us. Thou wert in thy former life a Rishi of immeasurable soul, known as Nara of great might At the command, O child, of Brahma, thou hast been born among men! O sinless one, by thee shall be vanquished in battle the highly virtuous grandsire of the Kurus--Bhishma of great energy--who is born of the Vasus. Thou shalt also defeat all the Kshatriyas of fiery energy commanded by the son of Bharadwaja in battle. Thou shalt also defeat those Danavas of fierce prowess that have been born amongst men, and those Danavas also that are called Nivatakavachas. And, O son of the Kuru race, O Dhananjaya, thou shalt also slay Karna of fierce prowess, who is even a portion of my father Surya, of energy celebrated throughout the worlds. And, O son of Kunti, smiter of all foes, thou shalt also slay all the portions of celestials and Danavas and the Rakshasas that have been incarnate on earth. And slain by thee, these shall attain to the regions earned by them according to their acts. And, O Phalguna, the fame of thy achievements will last for ever in the world: thou hast gratified Mahadeva himself in conflict. Thou shalt, with Vishnu himself, lighten the burden of the earth. O accept this weapon of mine--the mace I wield incapable of being baffled by any body. With this weapon thou wilt achieve great deeds.'"
Vaisampayana continued, "O Janamejaya, the son of Pritha then received from Yama that weapon duly, along with the Mantras and rite, and the mysteries of hurling and withdrawing it. Then Varuna, the lord of all aquatic creatures, blue as the clouds, from a summit he had occupied on the west, uttered these words, 'O son of Pritha, thou art the foremost of Kshatriyas, and engaged in Kshatriya practices. O thou of large coppery eyes, behold me! I am Varuna, the lord of waters. Hurled by me, my nooses are incapable of being resisted. O son of Kunti, accept of me these Varuna weapons along with the mysteries of hurling and withdrawing them. With these, O hero, in the battle that ensued of your on account of Taraka (the wife of Vrihaspati), thousands of mighty Daityas were seized and tied. Accept them of me. Even if Yama himself by thy foe, with these in thy hands, he will not be able to escape from thee. When thou wilt armed with these, range over the field of battle, the land, beyond doubt, will be destitute of Kshatriyas.'"
Vaisampayana continued, "After both Varuna and Yama had given away their celestial weapons, the lord of treasures having his home on the heights of Kailasa, then spake, 'O son of Pandu, O thou of great might and wisdom, I too have been pleased with thee. And this meeting with thee giveth me as much pleasure as a meeting with Krishna. O wielder of the bow with the left hand, O thou of mighty arms, thou wert a god before, eternal (as other gods). In ancient Kalpas, thou hadst every day gone through ascetic austerities along with us. O best of men, I grant thee celestial vision. O thou of mighty arms, thou wilt defeat even invincible Daityas and Danavas. Accept of me also without loss of time, an excellent weapon. With this thou wilt be able to consume the ranks of Dhritarashtra. Take then this favourite weapon of mine called Antarddhana. Endued with energy and prowess and splendour, it is capable of sending the foe to sleep. When the illustrious Sankara slew Tripura, even this was the weapon which he shot and by which many mighty Asuras were consumed. O thou of invincible prowess I take it up for giving it to thee. Endued with the dignity of the Meru, thou art competent to hold this weapon.'"
"After these words had been spoken, the Kuru prince Arjuna endued with great strength, duly received from Kuvera that celestial weapon. Then the chief of the celestials addressing Pritha's son of ceaseless deeds in sweet words, said, in a voice deep as that the clouds or the kettle-drum, 'O thou mighty-armed son of Kunti, thou art an ancient god. Thou hast already achieved the highest success, and acquired the statue of a god. But, O represser of foes, thou hast yet to accomplish the purposes of the gods. Thou must ascend to heaven. Therefore prepare thou O hero of great splendour! My own car with Matali as charioteer, will soon descend on the earth. Taking thee, O Kaurava, to heaven, I will grant thee there all my celestial weapons.'"
"Beholding those protectors of the worlds assembled together on the heights of Himavat, Dhananjaya, the son of Kunti, wondered much, Endued with great energy, he then duly worshipped the assembled Lokapalas, with words, water, and fruits. The celestials then returning that worship, went away. And the gods capable of going everywhere at will, and endued with the speed of the mind, returned to the places whence they had come."
"That bull among men--Arjuna--having obtained weapons thus, was filled with pleasure. And he regarded himself as one whose desires had been fulfilled and who was crowned with success."
SECTION XLII
(Indralokagamana Parva)
Vaisampayana said, "After the Lokapalas had gone away, Arjuna--that slayer of all foes--began to think, O monarch, of the car of Indra! And as Gudakesa gifted with great intelligence was thinking of it, the car endued with great effulgence and guided by Matali, came dividing the clouds and illuminating the firmament and filling the entire welkin with its rattle deep as the roar of mighty masses of clouds. Swords, and missiles of terrible forms and maces of frightful description, and winged darts of celestials splendour and lightnings of the brightest effulgence, and thunderbolts, and propellors furnished with wheels and worked with atmosphere expansion and producing sounds loud as the roar of great masses of clouds, were on that car. And there were also on that car fierce and huge-bodied Nagas with fiery mouths, and heaps of stones white as the fleecy clouds. And the car was drawn by ten thousands of horses of golden hue, endued with the speed of the wind. And furnished with prowess of illusion, the car was drawn with such speed that the eye could hardly mark its progress. And Arjuna saw on that car the flag-staff called Vaijayanta, of blazing effulgence, resembling in hue the emerald or the dark-blue lotus, and decked with golden ornaments and straight as the bamboo. And beholding a charioteer decked in gold seated on that car, the mighty-armed son of Pritha regarded it as belonging to the celestials. And while Arjuna was occupied with his thoughts regarding the car, the charioteer Matali, bending himself after descending from the car, addressed him, saying, 'O lucky son of Sakra! Sakra himself wisheth to see thee. Ascend thou without loss of time this car that hath been sent by Indra. The chief of the immortals, thy father--that god of a hundred sacrifices--hath commanded me, saying, 'Bring the son of Kunti hither. Let the gods behold him.' And Sankara himself, surrounded by the celestials and Rishis and Gandharvas and Apsaras, waiteth to behold thee. At the command of the chastiser of Paka, therefore, ascend thou with me from this to the region of the celestials. Thou wilt return after obtaining weapons.'"
"Arjuna replied, 'O Matali, mount thou without loss of time this excellent car, a car that cannot be attained even by hundreds of Rajasuya and horse sacrifices. Even kings of great prosperity who have performed great sacrifices distinguished by large gifts (to Brahmanas), even gods and Danavas are not competent to ride this car. He that hath not ascetic merit is not competent to even see or touch this car, far less to ride on it. O blessed one, after thou hast ascended, it, and after the horses have become still, I will ascend it, like a virtuous man stepping into the high-road of honesty.'"
Vaisampayana continued, "Matali, the charioteer of Sakra, hearing these words of Arjuna, soon mounted the car and controlled the horses. Arjuna then, with a cheerful heart, purified himself by a bath in the Ganges. And the son of Kunti then duly repeated (inaudibly) his customary prayers. He then, duly and according to the ordinance, gratified the Pitris with oblations of water. And, lastly, he commenced to invoke the Mandara--that king of mountains--saying, 'O mountain, thou art ever the refuge of holy, heaven-seeking Munis of virtuous conduct and behaviour. It is through thy grace, O mountain, that Brahmanas and Kshatriyas and Vaisyas attain heaven, and their anxieties gone, sport with the celestials. O king of mountains, O mountain, thou art the asylum of Munis, and thou holdest on thy breast numerous sacred shrines. Happily have I dwelt on thy heights. I leave thee now, bidding thee farewell. Oft have I seen thy tablelands and bowers, thy springs and brooks, and the sacred shrines on thy breast. I have also eaten the savoury fruits growing on thee, and have slated my thirst with draughts of perfumed water oozing from the body. I have also drunk the water of thy springs, sweet as amrita itself. O mountain, as a child sleepeth happily on the lap of his father, so have I, O king of mountains, O excellent one, sported on thy breast, echoing with the notes of Apsaras and the chanting of the Vedas. O mountain, every day have I lived happily on thy tablelands.' Thus having bidden farewell to the mountain, that slayer of hostile heroes--Arjuna--blazing like the Sun himself, ascended the celestial car. And the Kuru prince gifted with great intelligence, with a glad heart, coursed through the firmament on that celestial car effulgent as the sun and of extra-ordinary achievements. And after he had become invisible to the mortals of the earth, he beheld thousands of cars of extra-ordinary beauty. And in that region there was no sun or moon or fire to give light, but it blazed in light of its own, generated by virtue of ascetic merit. And those brilliant regions that are seen from the earth in the form of stars, like lamps (in the sky)--so small in consequence of their distance, though very large--were beheld by the son of Pandu, stationed in their respective places, full of beauty and effulgence and blazing with splendour all their own. And there he beheld royal sages crowned with ascetic success, and heroes who had yielded up their lives in battle, and those that had acquired heaven by their ascetic austerities, by hundreds upon hundreds. And there were also Gandharvas, of bodies blazing like the sun, by thousands upon thousands, as also Guhyakas and Rishis and numerous tribes of Apsaras. And beholding those self-effulgent regions, Phalguna became filled with wonder, and made enquiries of Matali. And Matali also gladly replied unto him, saying, 'These, O son of Pritha, are virtuous persons stationed in their respective places. It is these whom thou hast seen, O exalted one, as stars, from the earth.' Then Arjuna saw standing at the gates (Indra's region) the handsome and ever victorious elephant--Airavata--furnished with four tusks, and resembling the mountain of Kailasa with its summits. And coursing along that path of the Siddhas, that foremost of the Kurus and the son of Pandu, sat in beauty like Mandhata--that best of kings. Endued with eyes like lotus leaves, he passed through the region set apart for virtuous kings. And the celebrated Arjuna having thus passed through successive regions of heaven at last beheld Amaravati, the city of Indra."
SECTION XLIII
Vaisampayana said, "And the city of Indra which Arjuna saw was delightful and was the resort of Siddhas and Charanas. And it was adorned with the flowers of every season, and with sacred trees of all kinds. And he beheld also celestial gardens called Nandana--the favourite resort of Apsaras. And fanned by the fragrant breezes charged with the farina of sweet-scented flowers, the trees with their lord of celestial blossoms seemed to welcome him amongst them. And the region was such that none could behold it who had not gone through ascetic austerities, or who had not poured libations on fire. It was a region for the virtuous alone, and not for those who had turned their back on the field of battle. And none were competent to see it who had not performed sacrifices or observed rigid vows, or who were without a knowledge of the Vedas, or who had not bathed in sacred waters, or who were not distinguished for sacrifices and gifts. And none were competent to see it who were disturbers of sacrifices, or who were low, or who drank intoxicating liquors, or who were violators of their preceptors' bed, or who were eaters of (unsanctified) meat, or who were wicked. And having beheld those celestial gardens resounding with celestial music, the strong-armed son of Pandu entered the favourite city of Indra. And he beheld there celestial cars by thousands, capable of going everywhere at will, stationed in proper places. And he saw tens of thousands of such cars moving in every direction. And fanned by pleasant breezes charged with the perfumes of flowers, the son of Pandu was praised by Apsaras and Gandharvas. And the celestials then, accompanied by the Gandharvas and Siddhas and great Rishis, cheerfully reverenced Pritha's son of white deeds. Benedictions were poured upon him, accompanied by the sounds of celestial music. The strong-armed son of Pritha then heard around him the music of conchs and drums. And praised all around, the son of Pritha then went, at the command of Indra, to that large and extensive starry way called by the name of Suravithi. There he met with the Sadhyas, the Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras, the Brahmarshis of the great splendour, and numerous royal sages with Dilipa at their head, and Tumvura and Narada, and that couple of Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that chastiser of foes--having met and duly saluted them, last of all beheld the chief of the celestials--the god of a hundred sacrifices. Then the strong-armed son of Pritha, alighting from the car approached the lord himself of the gods--his father--that chastiser of Paka. And a beautiful white umbrella furnished with a golden staff was held over the chief of the celestials. And he was fanned with a Chamara perfumed with celestial scents. And he was eulogised by many Gandharvas headed by Viswavasu and others, by bards and singers, and by foremost Brahmanas chanting Rik and Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him by bending his head to the ground. And Indra thereupon embraced him with his round and plump arms. And taking his hand, Sakra made him sit by him on a portion of his own seat, that sacred seat which was worshipped by gods and Rishis. And the lord of the celestials-that slayer of hostile heroes--smelt the head of Arjuna bending in humility, and even took him upon his lap. Seated on Sakra's seat at the command of that god of a thousand eyes, Pritha's son of immeasurable energy began to blaze in splendour like a second Indra. And moved by affection, the slayer of Vritra, consoling Arjuna, touched his beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands which bore the marks of the thunderbolt the handsome and huge arms of Arjuna which resembled a couple of golden columns and which were hard in consequence of drawing the bowstring and son enhanced the beauty of the assembly, like the sun and moon god of a thousand eyes--eyeing his son of curly locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together on the fourteenth day of the dark fortnight. And a band of Gandharvas headed by Tumvuru skilled in music sacred and profane, sang many verses in melodious notes. And Ghritachi and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and Madhuraswana, these and others by thousands, possessed of eyes like lotus leaves, who were employed in enticing the hearts of persons practising rigid austerities, danced there. And possessing slim waists and fair large hips, they began to perform various evolutions, shaking their deep bosoms, and casting their glances around, and exhibiting other attractive attitude capable of stealing the hearts and resolutions and minds of the spectators."
SECTION XLIV
Vaisampayana said, "The gods and the Gandharvas then, understanding the wishes of India, procured an excellent Arghya and reverenced the son of Pritha in a hurry. And giving water to wash both his feet and face, they caused the prince to enter the palace of Indra. And thus worshipped, Jishnu continued to live in the abode of his father. And the son of Pandu continued all the while to acquire celestial weapons, together with the means of withdrawing them. And he received from the hands of Sakra his favourite weapon of irresistible force, viz., the thunder-bolt and those other weapons also, of tremendous roar, viz., the lightnings of heaven, whose flashes are inferable from the appearance of clouds and (the dancing of) peacocks. And the son of Pandu, after he had obtained those weapons, recollected his brothers. And at the command of Indra, however, he lived for full five years in heaven, surrounded by every comfort and luxury.
"After some time, when Arjuna had obtained all the weapons. Indra addressed him in due time, saying, 'O son of Kunti, learn thou music and dancing from Chitrasena. Learn the instrumental music that is current among the celestials and which existeth not in the world of men, for, O son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as a friend unto Arjuna. And the son of Pritha lived happily in peace with Chitrasena. And Chitrasena instructed Arjuna all the while in music; vocal and instrumental and in dancing. But the active Arjuna obtained no peace of mind, remembering the unfair play at dice of Sakuni, the son of Suvala, and thinking with rage of Dussasana and his death. When however, his friendship with Chitrasena had ripened fully, he at times learned the unrivalled dance and music practised among the Gandharvas. And at last having learnt various kinds of dance and diverse species of music, both vocal and instrumental, that slayer of hostile heroes obtained no peace of mind remembering his brothers and mother Kunti."
SECTION XLV
Vaisampayana said, "One day, knowing that Arjuna's glances were cast upon Urvasi, Vasava, calling Chitrasena to himself, addressed him in private saying, 'O king of Gandharvas, I am pleased; go thou as my messenger to that foremost of Apsaras, Urvasi, and let her wait upon that tiger among men, Phalguna. Tell her, saying these words of mine, 'As through my instrumentality Arjuna hath learnt all the weapons and other arts, worshipped by all, so shouldst thou make him conversant with the arts of acquitting one's self in female company.' Thus addressed by Indra, the chief of the Gandharvas in obedience to that command of Vasava, soon went to Urvasi that foremost of Apsaras. And as he saw her, she recognised him and delighted him by the welcome she offered and the salutation she gave. And seated at ease he then smilingly addressed Urvasi, who also was seated at ease, saying, 'Let it be known, O thou of fair hips, that I come hither despatched by the one sole lord of heaven who asketh of thee a favour. He who is known amongst gods and men for his many inborn virtues, for his grace, behaviour, beauty of person, vows and self-control; who is noted for might and prowess, and respected by the virtuous, and ready-witted; who is endued with genius and splendid energy, is of a forgiving temper and without malice of any kind; who hath studied the four Vedas with their branches, and the Upanishads, and the Puranas also; who is endued with devotion to his preceptors and with intellect possessed of the eight attributes, who by his abstinence, ability, origin and age, is alone capable of protecting the celestial regions like Mahavat himself; who is never boastful; who showeth proper respect to all; who beholdeth the minutest things as clearly as if those were gross and large; who is sweet-speeched; who showereth diverse kinds of food and drink on his friends and dependents; who is truthful, worshipped of all, eloquent, handsome, and without pride; who is kind to those devoted to him, and universally pleasing and dear to all; who is firm in promise; who is equal to even Mahendra and Varuna in respect of every desirable attribute, viz., Arjuna, is known to thee. O Urvasi, know thou that hero is to be made to taste the joys of heaven. Commanded by Indra, let him today obtain thy feet. Do this, O amiable one, for Dhananjaya is inclined to thee.'
"Thus addressed, Urvasi of faultless features assumed a smiling face, and receiving the words of the Gandharva with high respect, answered with a glad heart, saying, 'Hearing of the virtues that should adorn men, as unfolded by thee, I would bestow my favours upon any one who happened to possess them. Why should I not then, choose Arjuna for a lover? At the command of Indra, and for my friendship for thee, and moved also by the numerous virtues of Phalguna, I am already under the influence of the god of love. Go thou, therefore, to the place thou desirest. I shall gladly go to Arjuna.'"
SECTION XLVI
Vaisampayana said, 'Having thus sent away the Gandharva successful in his mission, Urvasi of luminous smiles, moved by the desire of possessing Phalguna, took a bath. And having performed her ablutions, she decked herself in charming ornaments and splendid garlands of celestial odour. And inflamed by the god of love, and her heart pierced through and through by the shafts shot by Manmatha keeping in view the beauty of Arjuna, and her imagination wholly taken up by the thoughts of Arjuna, she mentally sported with him on a wide and excellent bed laid over with celestial sheets. And when the twilight had deepened and the moon was up, that Apsara of high hips sent out for the mansions of Arjuna. And in that mood and with her crisp, soft and long braids decked with bunches of flowers, she looked extremely beautiful. With her beauty and grace, and the charm of the motions of her eye-brows and of her soft accents, and her own moon like face, she seemed to tread, challenging the moon himself. And as she proceeded, her deep, finely tapering bosoms, decked with a chain of gold and adorned with celestial unguents and smeared with fragrant sandal paste, began to tremble. And in consequence of the weight of her bosoms, she was forced to slightly stoop forward at every step, bending her waist exceedingly beautiful with three folds. And her loins of faultless shape, the elegant abode of the god of love, furnished with fair and high and round hips and wide at their lower part as a hill, and decked with chains of gold, and capable of shaking the saintship of anchorites, being decked with thin attire, appeared highly graceful. And her feet with fair suppressed ankles, and possessing flat soles and straight toes of the colour of burnished copper and dorsum high and curved like tortoise back and marked by the wearing of ornaments furnished with rows of little bells, looked exceedingly handsome. And exhilarated with a little liquor which she had taken, and excited by desire, and moving in diverse attitudes and expressing a sensation of delight, she looked more handsome than usual. And though heaven abounded with many wonderful objects, yet when Urvasi proceeded in this manner, the Siddhas and Charanas and Gandharvas regarded her to be the handsomest object they had cast their eyes upon. And the upper half of her body clad in an attire of fine texture and cloudy hues, she looked resplendent like a digit of the moon in the firmament shrouded by fleecy clouds. And endued with the speed of the winds or the mind, she of luminous smiles soon reached the mansion of Phalguna, the son of Pandu. And, O best of men, Urvasi of beautiful eyes, having arrived at the gate of Arjuna's abode, sent word through the keeper in attendance. And (on receiving permission), she soon entered that brilliant and charming palace. But, O monarch, upon beholding her at night in his mansion, Arjuna, with a fearstricken heart, stepped up to receive her with respect and as soon as he saw her, the son of Pritha, from modesty, closed his eyes. And saluting her, he offered the Apsara such worship as is offered unto a superior. And Arjuna said, 'O thou foremost of the Apsaras, I reverence thee by bending my head down. O lady, let me know thy commands. I wait upon thee as thy servant.'"
Vaisampayana continued, 'Hearing these words of Phalguna, Urvasi became deprived of her senses. And she soon represented unto Arjuna all that had passed between her and the Gandharva, Chitrasena. And she said, 'O best of men, I shall tell thee all that hath passed between me and Chitrasena, and why I have come hither. On account of thy coming here, O Arjuna, Mahendra had convened a large and charming assembly, in which celestial festivities were held. Unto that assembly came, O best of men, the Rudras and the Adityas and the Aswins and the Vasus. And there came also numbers of great Rishis and royal sages and Siddhas and Charanas and Yakshas and great Nagas. And, O thou of expansive eyes, the members of the assembly resplendent as fire or the sun or the moon, having taken their seats according to rank, honour, and prowess, O son of Sakra, the Gandharvas began to strike the Vinas and sing charming songs of celestial melody. And, O perpetuator of the Kuru race, the principal Apsaras also commenced to dance. Then, O son of Pritha, thou hadst looked on me only with a steadfast gaze. When that assembly of the celestials broke, commanded by thy father, the gods went away to their respective places. And the principal Apsaras also went away to their abodes, and others also, O slayer of foes, commanded by thy father and obtaining his leave. It was then that Chitrasena sent to me by Sakra, and arriving at my abode. O thou of eyes like lotus leaves, he addressed me, saying, 'O thou of the fairest complexion, I have been sent unto thee by the chief of the celestials. Do thou something that would be agreeable to Mahendra and myself and to thyself also. O thou of fair hips, seek thou to please Arjuna, who is brave in battle even like Sakra himself, and who is always possessed of magnanimity.' Even these, O son of Pritha, were his words. Thus, O sinless one, commanded by him and thy father also, I come to thee in order to wait upon thee, O slayer of foes. My heart hath been attracted by thy virtues, and am already under the influence of the god of love. And, O hero, even this is my wish, and I have cherished it for ever!"
Vaisampayana continued, "While in heaven, hearing her speak in this strain, Arjuna was overcome with bashfulness. And shutting his ears with his hands, he said, 'O blessed lady, fie on my sense of hearing, when thou speakest thus to me. For, O thou of beautiful face, thou art certainly equal in my estimation unto the wife of a superior. Even as Kunti here even this is my wish, and I have cherished it for ever!"
[Some text is obviously missing here--JBH] of high fortune or Sachi the queen of Indra, art thou to me, O auspicious one, of this there is no doubt! That I had gazed particularly at thee, O blessed one, is true. There was a reason for it. I shall truly tell it to thee, O thou of luminous smiles! In the assembly I gazed at thee with eyes expanded in delight, thinking, 'Even this blooming lady is the mother of the Kaurava race.' O blessed Apsara, it behoveth thee not to entertain other feelings towards me, for thou art superior to my superiors, being the parent of my race.'"
"Hearing these words of Arjuna, Urvasi answered, saying, 'O son of The chief of the celestials, we Apsaras are free and unconfined in our choice. It behoveth thee not, therefore, to esteem me as thy superior. The sons and grandsons of Puru's race, that have come hither in consequence of ascetic merit do all sport with us, without incurring any sin. Relent, therefore, O hero, it behoveth thee not to send me away. I am burning with desire. I am devoted to thee. Accept me, O thou giver of proper respect.'"
"Arjuna replied, 'O beautiful lady of features perfectly faultless, listen. I truly tell thee. Let the four directions and the transverse directions, let also the gods listen. O sinless one, as Kunti, or Madri, or Sachi, is to me, so art thou, the parent of my race, an object of reverence to me. Return, O thou of the fairest complexion: I bend my head unto thee, and prostrate myself at thy feet. Thou deservest my worship as my own mother; and it behoveth thee to protect me as a son.'"
Vaisampayana continued, "Thus addressed by Partha, Urvasi was deprived of her senses by wrath. Trembling with rage, and contracting her brows, she cursed Arjuna, saying, 'Since thou disregardest a woman come to thy mansion at the command of thy father and of her own motion--a woman, besides, who is pierced by the shafts of Kama, therefore, O Partha, thou shalt have to pass thy time among females unregarded, and as a dancer, and destitute of manhood and scorned as a eunuch.'"
Vaisampayana continued, "Having cursed Arjuna thus, Urvasi's lips still quivered in anger, herself breathing heavily all the while. And she soon returned to her own abode. And that slayer of foes, Arjuna also sought Chitrasena without loss of time. And having found him, he told him all that had passed between him and Urvasi in the night. And he told Chitrasena everything as it had happened, repeatedly referring to the curse pronounced upon him. And Chitrasena also represented everything unto Sakra. And Harivahana, calling his son unto himself in private, and consoling him in sweet words, smilingly said, 'O thou best of beings, having obtained thee, O child, Pritha hath to-day become a truly blessed mother. O mighty-armed one, thou hast now vanquished even Rishis by the patience and self-control. But, O giver of proper respect, the curse that Urvasi hath denounced on thee will be to thy benefit,
O child, and stand thee in good stead. O sinless one, ye will have on earth to pass the thirteenth year (of your exile), unknown to all. It is then that thou shalt suffer the curse of Urvasi. And having passed one year as a dancer without manhood, thou shalt regain thy power on the expiration of the term.'"
"Thus addressed by Sakra, that slayer of hostile heroes, Phalguna, experienced great delight and ceased to think of the curse. And Dhananjaya, the son of Pandu, sported in regions of heaven with the Gandharva Chitrasena of great celebrity."
"The desires of the man that listeneth to this history of the son of Pandu never run after lustful ends. The foremost of men, by listening to this account of the awfully pure conduct of Phalguna, the son of the lord of the celestials, become void of pride and arrogance and wrath and other faults, and ascending to heaven, sport there in bliss."
SECTION XLVII
Vaisampayana said, "One day, the great Rishi Lomasa in course of his wanderings, went to the abode of Indra, desirous of beholding the lord of the celestials. And the great Muni, having approached the chief of the gods, bowed to him respectfully. And he beheld the son of Pandu occupying half of the seat of Vasava. And worshipped by the great Rishis, that foremost of Brahmanas sat on an excellent seat at the desire of Sakra. And beholding Arjuna seated on Indra's seat, the Rishi began to think as to how Arjuna who was a Kshatriya had attained to the seat of Sakra himself. What acts of merit had been performed by him and what regions, had been conquered by him (by ascetic merit), that he had obtained a seat that was worshipped by the gods themselves? And as the Rishi was employed with these thoughts, Sakra, the slayer of Vritra, came to know of them. And having known them, the lord of Sachi addressed Lomasa with a smile and said, 'Listen, O Brahmarshi, about what is now passing in thy mind. This one is no mortal though he hath taken his birth among men. O great Rishi, the mighty-armed hero is even my son born of Kunti. He hath come hither, in order to acquire weapons for some purpose. Alas! dost thou not recognise him as an ancient Rishi of the highest merit? Listen to me, O Brahamana, as I tell thee who is and why he hath come to me. Those ancient and excellent Rishis who were known by the names of Nara and Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya. And those Rishis, celebrated throughout the three worlds, and known by the names of Nara and Narayana have, for the accomplishment of a certain purpose, been born on earth--for the acquisition of virtue. That sacred asylum which even gods and illustrious Rishis are not competent to behold, and which is known throughout the world by the name of Vadari, and situate by the source of the Ganga, which is worshipped by the Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my desire, been born on earth, and endued with mighty energy, will lighten the burden thereof. Besides this, there are certain Asuras known as Nivatakavachas, who, proud of the boon they have acquired, are employed in doing us injuries. Boastful of their strength, they are even now planning the destruction of the gods, for, having received a boon, they no longer regard the gods. Those fierce and mighty Danavas live in the nether regions. Even all the celestials together are incapable of fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed who is known on earth as Kapila, and whose glance alone, O exalted one, destroyed the illustrious sons of Sagara, when they approached him with loud sounds in the bowels of the earth,--that illustrious and invincible Hari is capable, O Brahmana of doing us a great service. Either he or Partha or both may do us that great service, without doubt. Verily as the illustrious Hari had slain the Nagas in the great lake, he, by sight alone, is capable of slaying those Asuras called the Nivatakavachas, along with their followers. But the slayer of Madhu should not be urged when the task is insignificant. A mighty mass of energy that he is. It swelleth to increasing proportions, it may consume the whole universe. This Arjuna also is competent to encounter them all, and the hero having slain them in battle, will go back to the world of men. Go thou at my request to earth. Thou wilt behold the brave Yudhishthira living in the woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of unbaffled prowess in battle, that he should not be anxious on account of Phalguna, for that hero will return to earth a thorough master of weapons, for without sanctified prowess of arms, and without skill in weapons, he would not be able to encounter Bhishma and Drona and others in battle. Thou wilt also represent unto Yudhishthira that the illustrious and mighty-armed Gudakesa, having obtained weapons, hath also mastered the science of celestial dancing and music both instrumental and vocal. And thou wilt also tell him, O king of men, O slayer of foes, thyself also, accompanied by all thy brothers, should see the various sacred shrines. For having bathed in different sacred waters, thou wilt be cleansed from thy sins, and the fever of thy heart will abate. And then thou wilt be able to enjoy thy kingdom, happy in the thought that thy sins have been washed off. And, O foremost of Brahmanas, endued with ascetic power, it behoveth thee also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect thou the king from those cannibals.'
"After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O best of men, let the king, O great Rishi, protected by thee, visit the various places of pilgrimage and give away unto Brahmanas in charity.'"
Vaisampayana continued, "The mighty ascetic Lomasa, having answered both saying, 'So be it,' set out for the earth, desirous of arriving at Kamvaka. And having arrived at those woods, he beheld the slayer of foes and son of Kunti, king Yudhishthira the just, surrounded by ascetics and his younger brothers."
SECTION XLVIII
Janamejaya said, "These feats of Pritha's son endued with immeasurable energy, were certainly marvellous. O Brahmana, what did Dhritarashtra of great wisdom say, when he heard of them?"
Vaisampayana said, "Amvika's son, king Dhritarashtra, having heard of Arjuna's arrival and stay at Indra's abode, from Dwaipayana, that foremost of Rishis, spake unto Sanjaya, saying, 'O charioteer, dost thou know in detail the acts of the intelligent Arjuna, of which I have heard from beginning to end? O charioteer, my wretched and sinful son is even now engaged in a policy of the most vulgar kind. Of wicked soul, he will certainly depopulate the earth. The illustrious person whose words even in jest are true, and who hath Dhananjaya to fight for him, is sure to win the three worlds. Who that is even beyond the influence of Death and Decay will be able to stay before Arjuna, when he will scatter his barbed and sharp-pointed arrows whetted on stone? My wretched sons, who have to fight with the invincible Pandavas are indeed, all doomed. Reflecting day and night, I see not the warrior amongst us that is able to stay in battle before the wielder of the Gandiva. If Drona, or Karna, or even Bhishma advance against him in battle, a great calamity is likely to befall the earth. But even in that case, I see not the way to our success Karna is kind and forgetful. The preceptor Drona is old, and the teacher (of Arjuna) Arjuna, however, is wrathful, and strong, and proud, and of firm and steady prowess. As all these warriors are invincible, a terrible fight will take place between them. All of them are heroes skilled in weapons and of great reputation. They would not wish for the sovereignty of the world, if it was to be purchased by defeat. Indeed, peace will be restored only on the death of these or of Phalguna. The slayer of Arjuna, however, existeth not, nor doth one that can vanquish him. Oh, how shall that wrath of his which hath myself for its object be pacified. Equal unto the chief of the celestials, that hero gratified Agni at Khandava and vanquished all the monarchs of the earth on the occasion of the great Rajasuya. O Sanjaya, the thunder-bolt falling on the mountain top, leaveth a portion unconsumed; but the shafts, O child, that are shot by Kiriti leave not a rack behind. As the rays of the sun heat this mobile and immobile universe, so will the shafts shot by Arjuna's hands scorch my sons. It seemeth to me that the Chamus of the Bharatas, terrified at the clatter of Arjuna's chariot-wheels, are already broken through in all directions. Vidhatri hath created Arjuna as an all-consuming Destroyer. He stayeth in battle as a foe, vomitting and scattering swarms of arrows. Who is there that will defeat him?"
SECTION XLIX
"Sanjaya said, 'That which hath been uttered by thee, O king, with respect to Duryodhana is all true. Nothing that thou hast said, O lord of the earth, is untrue. The Pandavas of immeasurable energy have been filled with rage at the sight of Krishna their wedded wife of pure fame--brought in the midst of the assembly. Hearing also those cruel words of Dussasana and Karna, they have been so incensed, O king, that they will not, I ween, forgive (the Kurus) on my account. I have heard, O king, how Arjuna hath gratified in battle by means of his bow the god of gods--Sthanu of eleven forms. The illustrious lord of all the gods--Kapardin himself--desirous of testing Phalguna, fought with him, having assumed the guise of a Kirata. And there it was that the Lokapala, in order to give away their weapons unto that bull of the Kuru race, showed themselves unto him of undeteriorating prowess. What other man on earth, except Phalguna, would strive to have a sight of these gods in their own forms? And, O king, who is there that will weaken in battle Arjuna, who could not be weakened by Maheswara himself possessed of eight forms? Thy sons, having dragged Draupadi, and thereby incensed the sons of Pandu, have brought this frightful and horrifying calamity upon themselves. Beholding Duryodhana showing both his thighs unto Draupadi, Bhima said with quivering lips, 'wretch! those thighs of thine will I smash with my fierce descending mace, on the expiration of thirteen years.' All the sons of Pandu are the foremost of smiters; all of them are of immeasurable energy; all of them are well-versed in every kind of weapons. For these, they are incapable of being vanquished even by the gods. Incensed at the insult offered to their wedded wife, Pritha's sons, urged by wrath, will, I ween, slay all thy sons in battle.'
"Dhritarashtra said, 'O charioteer, what mischief hath been done by Karna uttering those cruel words, to the sons of Pandu! Was not the enmity sufficient that was provoked by bringing Krishna into the assembly? How can my wicked sons live, whose eldest brother and preceptor walketh not in the path of righteousness? Seeing me void of eye-sight, and incapable of exerting myself actively, my wretched son, O charioteer, believeth me to be a fool, and listeneth not to my words. Those wretches also that are his counsellors, viz., Karna and Suvala, and others, always pander to his vices, as he is incapable of understanding things rightly. The shafts that Arjuna of immeasurable prowess may lightly shoot, are capable of consuming all my sons, leave alone those shafts that he will shoot, impelled by anger. The arrows urged by the might of Arjuna's arms and shot from his large bow, and inspired with mantras capable of converting them into celestial weapons can chastise the celestials themselves. He who hath for his counsellor and protector and friend that smiter of sinful men--the lord of the three worlds--Hari himself--encountereth nothing that he cannot conquer. This, O Sanjaya, is most marvellous in Arjuna that, as we have heard, he hath been clasped by Mahadeva in his arms. That also which Phalguna, assisted by Damodara did of old towards helping Agni in the conflagration of Khandava, hath been witnessed by all the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata race become enraged, surely my sons along with their friends and the Suvalas are all unequal to fight with them.'"
SECTION L
Janamejaya said, "Having sent the heroic sons of Pandu into exile, these lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the king permit his foolish son Duryodhana to thus incense those mighty warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food of the sons of Pandu, while they lived in the woods? Was it of the wilderness, or was it the produce of cultivation?"
Vaisampayana said, "Those bulls among men, collecting the produce of the wilderness and killing the deer with pure arrows, first dedicated a portion of the food to the Brahmanas, and themselves are the rest. For, O king, while those heroes wielding large bows lived in the woods, they were followed by Brahmanas of both classes, viz., those worshipping with fire and those worshipping without it. And there were ten thousand illustrious Snataka Brahmanas, all conversant with the means of salvation, whom Yudhishthira supported in the woods. And killing with arrows Rurus and the black deer and other kinds of clean animals of the wilderness, he gave them unto those Brahmanas. And no one that lived with Yudhishthira looked pale or ill, or was lean or weak, or was melancholy or terrified. And the chief of the Kurus--the virtuous king Yudhishthira--maintained his brothers as if they were his sons, and his relatives as if they were his uterine brothers. And Draupadi of pure fame fed her husbands and the Brahmanas, as if she was their mother; and last of all took her food herself. And the king himself wending towards the east, and Bhima, towards the south, and the twins, towards the west and the north, daily killed with bow in hand the deer of the forest, for the sake of meat. And it was that the Pandavas lived for five years in the woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all the while in study and prayers and sacrifices."
SECTION LI
Vaisampayana said, "That bull among men--Dhritarashtra--the son of Amvika, having heard of this wonderful way of life--so above that of men--of the sons of Pandu, was filled with anxiety and grief. And overwhelmed with melancholy and sighing heavily and hot, that monarch, addressing his charioteer Sanjaya, said, 'O charioteer, a moment's peace I have not, either during the day or the night, thinking of the terrible misbehaviour of my sons arising out of their past gambling, and thinking also of the heroism, the patience, the high intelligence, the unbearable prowess, and the extraordinary love unto one another of the sons of Pandu. Amongst the Pandavas, the illustrious Nakula and Sahadeva, of celestial origin and equal unto the chief himself of the celestials in splendour, are invincible in battle. They are firm in the wielding of weapons, capable of shooting at a long distance, resolute in battle, of remarkable lightness of hand, of wrath that is not easily quelled, possessed of great steadiness, and endued with activity. Possessed of the prowess of lions and unbearable as the Aswins themselves, when they will come to the field of battle with Bhima and Arjuna in front, I see, O Sanjaya, that my soldiers will all be slain without a remnant. Those mighty warriors of celestial origin, unrivalled in battle by anybody, filled with rage at the remembrance of that insult to Draupadi, will show no forgiveness. The mighty warriors of the Vrishnis also, and the Panchalas of great energy, and the sons of Pritha themselves, led by Vasudeva of unbaffled prowess, will blast my legions. O charioteer, all the warriors on my side assembled together, are not competent to bear the impetus of the Vrishnis alone when commanded by Rama and Krishna. And amongst them will move that great warrior Bhima of terrible prowess, armed with his iron mace held on high and capable of slaying every hero. And high above the din will be heard the twang of the Gandiva loud as the thunder of heaven. The impetus of Bhima's mace and the loud twang of the Gandiva are incapable of being stood against by any of the kings on my side. It is then, O Sanjaya, that obedient as I have been to the voice of Duryodhana, I shall have to call back the rejected counsels of my friends--counsels that I should have attended to in time.'"
Sanjaya said, "This hath been thy great fault, O king, viz., that though capable, thou didst not, from affection prevent thy son from doing what he hath done. The slayer of Madhu, that hero of unfading glory, hearing that the Pandavas had been defeated at dice, soon went to the woods of Kamyaka and consoled them there. And Draupadi's sons also headed by Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty warriors, the Kekayas, all went there. All that was said by these warriors at the sight of Pandu's son defeated at dice, was learnt by me through our spies. I have also told thee all, O king. When the slayer of Madhu met the Pandavas, they requested him to become the charioteer of Phalguna in battle. Hari himself, thus requested, answered them, saying, 'so be it.' And even Krishna himself beholding the sons of Pritha dressed in deer skins, became filled with rage, and addressing Yudhishthira, said, 'That prosperity which the sons of Pritha had acquired at Indraprastha, and which, unobtainable by other kings, was beheld by me at the Rajasuya sacrifice, at which, besides, I saw all kings, even those of the Vangas and Angas and Paundras and Odras and Cholas and Dravidas and Andhakas, and the chiefs of many islands and countries on the sea-board as also of frontier states, including the rulers of the Sinhalas, the barbarous mlecchas, the natives of Lanka, and all the kings of the West by hundreds, and all the chiefs of the sea-coast, and the kings of the Pahlavas and the Daradas and the various tribes of the Kiratas and Yavanas and Sakras and the Harahunas and Chinas and Tukharas and the Sindhavas and the Jagudas and the Ramathas and the Mundas and the inhabitants of the kingdom of women and the Tanganas and the Kekayas and the Malavas and the inhabitants of Kasmira, afraid of the prowess of your weapons, present in obedience to your invitation, performing various offices,--that prosperity, O king, so unstable and waiting at present on the foe, I shall restore to thee, depriving thy foe of his very life. I shall, O chief of the Kurus, assisted by Rama and Bhima and Arjuna and the twins and Akrura and Gada and Shamva and Pradyumna and Ahuka and the heroic Dhrishtadyumna and the son of Sisupala, slay in battle in course of a day Duryodhana and Karna and Dussasana and Suvala's son and all others who may fight against us. And thou shalt, O Bharata, living at Hastinapura along with thy brothers, and snatching from Dhritarashtra's party the prosperity they are enjoying, rule this earth.' Even these, O king, were Krishna's words unto Yudhishthira, who, on the conclusion of Krishna's speech, addressed him in that meeting of heroes and in the hearing of all those brave warriors headed by Dhrishtadyumna, saying, 'O Janardana, I accept these words of thine as truth. O thou of mighty arms, do thou, however, slay my enemies along with all their followers on the expiry of thirteen years. O Kesava, promise this truly unto me. I promised in the presence of the king to live in the forest as I am now living.' Consenting to these words of king Yudhishthira the just, his counsellors headed by Dhrishtadyumna soon pacified the incensed Kesava with sweet words and expressions suitable to the occasion. And they also said unto Draupadi of pure deeds in the hearing of Vasudeva himself, these words, 'O lady, in consequence of thy anger, Duryodhana shall lay down his life. We promise it, O thou of the fairest complexion. Therefore, grieve no more. O Krishna, those that mocked thee, beholding thee won at dice, shall reap the fruit of their act. Beasts of prey and birds shall eat their flesh, and mock them thus. Jackals and vultures will drink their blood. And, O Krishna, thou shalt behold the bodies of those wretches that dragged thee by the hair prostrate on the earth, dragged and eaten by carnivorous animals. They also that gave thee pain and disregarded thee shall lie on the earth destitute of their heads, and the earth herself shall drink their blood.' These and other speeches of various kinds were uttered there, O king, by those bulls of the Bharata race. All of them are endued with energy and bravery, and marked with the marks of battle. On the expiration of the thirteenth year, those mighty warriors, chosen by Yudhishthira and headed by Vasudeva, will come (to the field of battle). Rama and Krishna and Dhananjaya and Pradyumna and Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya princes and the Panchala princes, accompanied by the king of Matsya, these all, illustrious and celebrated and invincible heroes, with their followers and troops, will come. Who is there that, desiring to live, will encounter these in battle, resembling angry lions of erect manes?'
"Dhritarashtra said, "What Vidura told me at the time of the game at dice, 'If thou seekest, O king, to vanquish the Pandavas (at dice), then certainly a terrible blood-shed ending in the destruction of all the Kurus will be the result,' I think it is about to be realised. As Vidura told me of old, without doubt a terrible battle will take place, as soon as the pledged period of the Pandavas expireth.'"
SECTION LII
(Nalopakhyana Parva)
Janamejaya said, "When the high-souled Partha went to Indra's region for obtaining weapons, what did Yudhishthira and the other sons of Pandu do?"
Vaisampayana said, "When the high-souled Partha went to Indra's region for obtaining weapons, those bulls of the Bharata race continued to dwell with Krishna in (the woods of) Kamyaka. One day, those foremost of the Bharatas, afflicted with grief, were seated with Krishna on a clean and solitary sward. Grieving for Dhananjaya, overwhelmed with sorrow, their voices were choked with weeping. Tortured by Dhananjaya's absence, grief afflicted them equally. And filled with sorrow at their separation from Arjuna and at the loss of their kingdom, the mighty-armed Bhima among them addressed Yudhishthira, saying, "That Bull of the Bharata race, Arjuna, O great king, on whom depend the lives of Pandu's sons, and on whose death the Panchalas as also ourselves with our sons and Satyaki and Vasudeva are sure to die, hath gone away at thy behest. What can be sadder than this that the virtuous Vibhatsu hath gone away at thy command, thinking of his many griefs? Depending upon the might of that illustrious hero's arms, regard our foes as already vanquished in battle, and the whole earth itself as already acquired by us. It was for the sake of that mighty warrior that I refrained from sending to the other world all the Dhartarashtras along with the Suvalas, in the midst of the assembly. Gifted with might of arms, and supported by Vasudeva, we have to suppress the wrath that hath been roused in us, because thou art the root of that wrath. Indeed, with Krishna's help, slaying our foes headed by Karna, we are able to rule the entire earth (thus) conquered by our own arms. Endued with manliness, we are yet overwhelmed with calamities, in consequence of thy gambling vice, while the foolish null of Dhritarashtra are growing stronger with the tributes (gathered from dependent kings). O mighty monarch, it behoveth thee to keep in view the duties of the Kshatriya. O great king, it is not the duty of a Khsatriya to live in the woods. The wise are of the opinion that to rule is the foremost duty of a Kshatriya. O king, thou art conversant with Kshatriya morality. Do not, therefore, deviate from the path of duty. Turning away from the woods, let us, summoning Partha and Janardana, slay, O king, the sons of Dhritarashtra, even before the twelve years are complete. O illustrious monarch O king of kings, even if these Dhartarashtras be surrounded by soldiers in array of battle, I shall send them to the other world by dint of might alone. I shall slay all the sons of Dhritarashtra along with the Sauvalas, indeed, Duryodhana, Karna, and any one else that will fight with me. And after I shall have slain all our foes, thou mayst come back unto the woods. By acting thus, O king, no fault will be thine. (Or if any sin be thine), O represser of foes, O mighty monarch, washing it off, O sire, by various sacrifices, we may ascend to a superior heaven. Such a consummation may come to pass, if our king proveth not unwise or procrastinating. Thou art, however, virtuous. Verily the deceitful should be destroyed by deceit. To slay the deceitful by deceit, is not regarded as sinful. O Bharata, it is, also said by those versed in morality that one day and night is, O great prince, equal unto a full year. The Veda text also, exalted one, is often heard, signifying that a year is equivalent to a day when passed in the observance of certain difficult vows. O thou of unfading glory, if the Vedas are an authority with thee, regard thou the period of a day and something more as the equivalent of thirteen years. O represser of foes, this is the time to slay Duryodhana with his adherents. Else, O king, he will beforehand bring the whole earth obedient to his will. O foremost of monarchs, all this is the result of thy addiction to gambling. We are on the verge of destruction already, in consequence of thy promise of living one year undiscovered. I do not find the country where, if we live, the wicked-minded Suyodhana may not be able to trace us by his spies. And finding us out, that wretch will again deceitfully send us into such exile in the woods. Or if that sinful one beholdeth us emerge, after the expiry of the pledged period of non-discovery, he will again invite thee, O great king, to dice, and the play will once more begin. Summoned once more, thou wilt again efface thyself at dice. Thou art not skilled at dice, and when summoned at play, thou wilt be deprived of thy senses. Therefore, O mighty monarch thou wilt have to lead a life in the woods again. If, O mighty king, it behoveth thee not to make us wretched for life, observe thou fully the ordinance of the Vedas, (which inculcateth that) verily the deceitful ought to be slain by deceit. If I but have thy command I would go (to Hastinapura) and, even as fire falling upon a heap of grass consumeth it, would slay Duryodhana, putting forth my utmost might. It behoveth thee, therefore, to grant me the permission.'"
Vaisampayana continued, "Thus addressed by Bhima, king Yudhishthira the just, smelt the crown of that son of Pandu, and pacifying him said, 'O mighty-armed one, without doubt, thou wilt, assisted by the wielder of the Gandiva, slay Suyodhana at the expiry of the thirteenth year. But, O son of Pritha, as for thy assertion, 'O Lord, the time is complete', I cannot dare tell an untruth, for untruth is not in me. O son of Kunti, without the help of fraud, wilt thou kill the wicked and irrepressible Duryodhana, with his allies.'
"While Yudhishthira the just, was speaking unto Bhima thus, there came the great and illustrious Rishi Vrihadaswa before them. And beholding that virtuous ascetic before him, the righteous king worshipped him according to the ordinance, with the offering of Madhuparka. And when the ascetic was seated and refreshed, the mighty-armed Yudhishthira sat by him, and looking up at the former, addressed him thus in exceedingly piteous accents:
'O holy one, summoned by cunning gamblers skilled at dice, I have been deprived of wealth and kingdom through gambling. I am not an adept at dice, and am unacquainted with deceit. Sinful men, by unfair means, vanquished me at play. They even brought into the public assembly my wife dearer unto me than life itself. And defeating me a second time, they have sent me to distressful exile in this great forest, clad in deer skins. At present I am leading a distressful life in the woods in grief of heart. Those harsh and cruel speeches they addressed me on the occasion of that gambling match, and the words of my afflicted friends relating to the match at dice and other subjects, are all stored up in my remembrance. Recollecting them I pass the whole night in (sleepless) anxiety. Deprived also (of the company) of the illustrious wielder of the Gandiva, on whom depend the lives of us all, I am almost deprived of life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu so full of kindness and activity, return to us, having obtained all weapons? Is there a king on this earth who is more unfortunate than myself? Hast thou ever seen or heard of any such before? To my thinking, there is no man more wretched than I am.'
"Vrihadaswa said, 'O great king, O son of Pandu, thou sayest, 'There is no person more miserable than I am' O sinless monarch, if thou wilt listen, I will relate unto thee the history of a king more wretched than thyself?
Vaisampayana continued, "And thereupon the king said unto the ascetic, 'O illustrious one, tell me, I desire to hear the history of the king who had fallen into such a condition.'
"Vrihadaswa said, 'O king, O thou that never fallest off, listen attentively with thy brothers, I will narrate the history of a prince more miserable than thyself. There was a celebrated king among the Nishadhas, named Virasena. He had a son named Nala, versed in (the knowledge of) virtue and wealth. It hath been heard by us that, that king was deceitfully defeated by Pushkara, and afflicted with calamity, he dwelt in the woods with his spouse. And, O king, while he was living in the forest, he had neither slaves nor cars, neither brother nor friends with him. But thou art surrounded by thy heroic brothers like unto the celestials, and also by foremost regenerate ones like unto Brahma himself. Therefore, it behoveth thee not to grieve.'
"Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of eloquent men, the history of the illustrious Nala. It behoveth thee therefore to relate it unto me.'
SECTION LIII
Vrihadaswa said, "There was a king named Nala, the son of Virasena. And he was strong, and handsome, and well-versed in (the knowledge of) horses, and possessed of every desirable accomplishment. And he was at the head of all the kings, even like the lord of the celestials. And exalted over all, he resembled the sun in glory. And he was the king of the Nishadhas, intent on the welfare of the Brahmanas, versed in the Vedas, and possessed of heroism. And he was truth-telling, fond of dice, and the master of a mighty army. And he was the beloved of men and women, and of great soul and subdued passions. And he was the protector (of all), and the foremost of bowmen, and like unto Manu himself. And like him, there was among the Vidarbhas (a king named) Bhima, of terrible prowess, heroic and well-disposed towards his subjects and possessed of every virtue. (But withal) he was childless. And with a fixed mind, he tried his utmost for obtaining issue. And. O Bharata there came unto him (once) a Brahmarshi named Damana. And, O king of kings, desirous of having offspring, Bhima, versed in morality, with his queen gratified that illustrious Rishi by a respectful reception. And Damana, well-pleased, granted unto the king and his consort a boon in the form of a jewel of a daughter, and three sons possessed of lofty souls and great fame. (And they were called respectively) Damayanti, and Dama and Danta, and illustrious Damana. And the three sons were possessed of every accomplishment and terrible mien and fierce prowess. And the slender-waisted Damayanti, in beauty and brightness, in good name and grace and luck, became celebrated all over the world. And on her attaining to age, hundreds of hand-maids, and female slaves, decked in ornaments, waited upon her like Sachi herself. And Bhima's daughter of faultless features, decked in every ornament, shone in the midst of her hand-maids, like the luminous lightning of the clouds. And the large-eyed damsel was possessed of great beauty like that of Sree herself. And neither among celestials, nor among Yakshas, nor among men was anybody possessed of such beauty, seen or heard of before. And the beautiful maiden filled with gladness the hearts of even the gods. And that tiger among men, Nala also had not his peer in the (three) worlds: for in beauty he was like Kandarpa himself in his embodied form. And moved by admiration, the heralds again and again celebrated the praises of Nala before Damayanti and those of Damayanti before the ruler of the Nishadhas. And repeatedly hearing of each other's virtues they conceived an attachment towards each other not begot of sight, and that attachment, O son of Kunti began to grow in strength. And then Nala was unable to control the love that was in his bosom. And he began to pass much of his time in solitude in the gardens adjoining the inner apartment (of his palace). And there he saw a number of swans furnished with golden wings, wandering in those woods. And from among them he caught one with his hands. And thereupon the sky-ranging one said unto Nala. 'Deserve I not to be slain by thee. O king. I will do something that is agreeable to thee. O king of the Nishadhas. I will speak of thee before Damayanti in such a way that she will not ever desire to have any other person (for her lord).' Thus addressed, the king liberated that swan. And those swans then rose on their wings and went to the country of the Vidarbhas. And on arriving at the city of the Vidarbhas the birds alighted before Damayanti, who beheld them all. And Damayanti in the midst of her maids, beholding those birds of extraordinary appearance was filled with delight, and strove without loss of time to catch those coursers of the skies. And the swans at this, before that bevy of beauties, fled in all directions. And those maidens there pursued the birds, each (running) after one. And the swan after which Damayanti ran, having led her to a secluded spot, addressed her in human speech, saying, O Damayanti, there is a king amongst the Nishadhas named Nala. He is equal unto the Aswins in beauty, not having his peer among men. Indeed, in comeliness, he is like Kandarpa himself in his embodied form. O fair-complexioned one, O thou of slender waist, if thou becomest his wife, thy existence and this thy beauty may be of purpose. We have, indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before any one like Nala. Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy.' Thus addressed by the swan. Damayanti, O monarch, replied unto him there, saying, 'Do thou speak thus unto Nala also, 'Saying So be it, to the daughter of Vidarbha, the oviparous one, O king, returned to the country of the Nishadhas, and related everything unto Nala."
SECTION LIV
"Vrihadaswa said, 'O Bharata, hearing those words of the swan, Damayanti thenceforth lost all peace of mind on account of Nala. And heaving frequent sighs she was filled with anxiety, and became melancholy and pale-faced and lean. And with her heart possessed by the god of love, she soon lost colour, and with her upturned gaze and modes of abstraction, looked like one demented. And she lost all inclination for beds and seats and object of enjoyment. And she ceased to lie down by day or night, always weeping with exclamation of Oh! and Alas! And beholding her uneasy and fallen into that condition, her hand-maids represented, O king, the matter of her illness unto the ruler of Vidarbha by indirect hints. And king Bhima, hearing of this from the handmaids of Damayanti, regarded the affair of his daughter to be serious. And he asked himself, 'Why is it that my daughter seemeth to be so ill now?' And the king, reflecting by himself that his daughter had attained to puberty, concluded that Damayanti's Swayamvara should take place. And the monarch, O exalted one, (invited) all the rulers of the earth, saying, Ye heroes, know that Damayanti's Swayamvara is at hand, And all the kings, hearing of Damayanti's Swayamvara, came unto Bhima, agreeable to his message, filling the earth with the clatter of their cars, the roar of their elephants, and the neighing of their horses, and accompanied with their fine-looking battalions decked in ornaments and graceful garlands. And the mighty-armed Bhima paid due reverence unto those illustrious monarchs. And duly honoured by him they took up their quarters there.'
"And at the juncture, those foremost of celestial Rishis possessed of great splendour, of great wisdom and great vows--namely, Narada and Parvata--having arrived in course of their wandering at the regions of Indra entered the mansion of the lord of the immortals, receiving proper worship. And Maghavat having worshipped them reverentially, inquired after their undisturbed peace and welfare as regards all respects. And Narada said, 'O lord, O divine one, peace attendeth us in every respect. And, O Maghavat, peace attendeth also O exalted one, the kings of the whole world.'
"Vrihadaswa continued. 'Hearing the words of Narada the slaver of Vala and Vritra said, 'Those righteous rulers of the earth who fight renouncing all desire of life, and who meet death when their time is come by means of weapons, without flying from the field,--theirs is this region, everlasting unto them and granting all desires, even as it is to me. Where be those Kshatriya heroes? I do not see those kings approach (now) Where are my favourite guests?' Thus addressed by Sakra, Narada replied, 'Listen, O Mahavat, why seest not thou the kings (now)? The ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In beauty she transcendeth all the women of the earth. Her Swayamvara, O Sakra, will take place shortly. Thither are going all the kings and Princes from all directions. And all the lords of the earth desire to have that pearl of the earth,--desire to have her eagerly, O slaver of Vala and Vritra.' And while they were talking thus, those foremost of the immortals, the Lokapalas with Agni among them, appeared before the lord of the celestials. And all of them heard the words of Narada fraught with grave import. And as soon as they heard them, they exclaimed in rapture, We also will go there. And, O mighty monarch, accompanied by their attendants and mounted on their (respective) vehicles, they set out for the country of Vidarbhas, whither (had gone) all the kings. And, O son of Kunti, the high-souled king Nala also hearing of that concourse of kings, set out with a cheerful heart, full of Damayanti's love. And (it came to pass) that the gods saw Nala on the way treading on the earth. And his form owing to its beauty was like that of the god of love himself. And beholding him resplendent as the sun, the Lokapalas were filled with astonishment at his wealth of beauty, and abandoned their intention. And, O king, leaving their cars in the sky the dwellers of heaven alighted from the welkin and spake unto the ruler of the Nishadhas, saying, 'O foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to truth. Do thou help us. O best of men, be thou our messenger.'"
SECTION LV
"Vrihadaswa continued, 'O Bharata, Nala pledged his word to the celestials saying, 'I will do it.' And then approaching these, he asked with folded hands. 'Who are ye? And who also is he that desireth me to be his messenger? And what, further, shall I have to do for you? O tell me truly!'--When the king of the Nishadhas spoke thus, Maghavat replied, saying, 'Know us as the immortals come hither for Damayanti's sake. I am Indra, this one is Agni, this the lord of waters, and this, O king, is even Yama the destroyer of the bodies of men. Do thou inform Damayanti of our arrival, saying, 'The guardians of the world, (consisting of) the great Indra and the others, are coming to the assembly, desirous of beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama, desire to obtain thee. Do thou, therefore, choose one of them for thy lord.' Thus addressed by Sakra, Nala said with joined hands, 'I have come here with the self same object. It behoveth thee not to send me (on this errand). How can a person who is himself under the influence of love bring himself to speak thus unto a lady on behalf of others? Therefore, spare me, ye gods' The gods, however, said, 'O ruler of the Nishadhas, having promised first, saying, 'I will! why wilt thou not act accordingly now? O ruler of the Nishadhas, tell us this without delay.'
"Vrihadaswa continued, 'Thus addressed by those celestials, the ruler of Nishadhas spake again, saying, 'Those mansions are well-guarded. How can I hope to enter them?' Indra replied, 'Thou shalt be able to enter.' And, saying, So be it.' Nala thereupon went to the palace of Damayanti. And having arrived there, he beheld the daughter of the king of Vidarbha surrounded by her hand-maids, blazing in beauty and excelling in symmetry of form, of limbs exceedingly delicate, of slender waist and fair eyes. And she seemed to rebuke the light of the moon by her own splendour. And as he gazed on that lady of sweet smiles. Nala's love increased, but desirous of keeping his truth, he suppressed his passion. And at the sight of Naishadha, overpowered by his effulgence, those first of women sprang up from their seats in amazement. And filled with wonder (at his sight), they praised Nala in gladness of heart. And without saying anything, they mentally paid him homage, 'Oh, what comeliness! Oh, what gentleness belongeth to this high-souled one! Who is he? Is he some god or Yaksha or Gandharva?' And those foremost of women, confounded by Nala's splendour and bashfulness would not accost him at all in speech. And Damayanti although herself struck with amazement, smilingly addressed the warlike Nala who also gently smiled at her, saying, 'What art thou, O thou of faultless features, that hast come here awakening my love? O sinless one, O hero of celestial form, I am anxious to know who thou art that hast come hither. And why hast thou come hither? And how is it that thou hast not been discovered by any one, considering that my apartments are well-guarded and the king's mandates are stern.' Thus addressed by the daughter of the king of the Vidarbhas, Nala replied, 'O beauteous lady, know that my name is Nala. I come here as the messenger of the gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee. O beautiful lady, do thou choose one of them for thy lord. It is through their power that I have entered here unperceived, and it is for this reason that none saw me on my way or obstructed my entrance. O gentle one, I have been sent by the foremost of the celestials even for this object. Hearing this, O fortunate one, do what thou pleasest.'"
SECTION LVI
"Vrihadaswa said, 'Damayanti, having bowed down unto the gods, thus addressed Nala with a smile, 'O king, love me with proper regard, and command me what I shall do for thee. Myself and what else of wealth is mine are thine. Grant me, O exalted one, thy love in full trust. O king, the language of the swans in burning me. It is for thy sake, O hero, that I have caused the kings to meet. O giver of proper honour, if thou forsake me who adore thee, for thy sake will I resort to poison, or fire, or water or the rope.' Thus addressed by the daughter of the king of the Vidarbhas, Nala answered her saying, 'With the Lokapalas present, choosest thou a man? Do thou turn thy heart to those high-souled lords, the creators of the worlds, unto the dust of whose feet I am not equal. Displeasing the gods, a mortal cometh by death. Save me, O thou of faultless limbs! Choose thou the all-excelling celestials. By accepting the gods, do thou enjoy spotless robes, and celestial garlands of variegated hues, and excellent ornaments. What woman would not choose as her lord Hutasana--the chief of the celestials, who compassing the earth swalloweth it? What woman would not choose him as her lord the dread of whose mace induceth all creatures to tread the path of virtue? And what woman would not choose as her lord the virtuous and high-souled Mahendra, the lord of the celestials, the chastiser of Daityas and Danavas? Or, if thou couldst choose in thy heart Varuna amongst the Lokapalas, do so unhesitatingly. O accept this friendly advice.' Thus addressed by Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto Nala, 'O lord of the earth, bowing to all the gods, I choose thee for my lord. Truly do I tell thee this.' The king, who had come as the messenger of the gods, replied unto the trembling Damayanti standing with folded hands, 'O amiable one, do as thou pleasest. Having given my pledge, O blessed one, unto the gods in especial, how can I, having come on other's mission, dare seek my own interest? If seeking my own interest consists with virtue, I will seek it, and do thou also, O beauteous one, act accordingly.' Then Damayanti of luminous smiles slowly spake unto king Nala, in words choked with tears, 'O lord of men I see a blameless way, by which no sin whatever will attach unto thee. O king, do thou, O foremost of men, come to the Swayamvara in company with all the gods headed by Indra. There, O Monarch, in the presence of the Lokapalas I will, O tiger among men, choose thee--at which no blame will be thine.' Thus addressed, O monarch, by the daughter of Vidarbha, king Nala returned to where the gods were staying together. And beholding him approach those great gods, the Lokapalas, eagerly asked him about all that had happened saying, 'Hast thou, O king, seen Damayanti of sweet smiles? What hath she said unto us all? O sinless monarch, tell us everything.' Nala answered, 'Commanded by you I entered Damayanti's palace furnished with lofty portals guarded by veteran warders bearing wands. And as I entered, no one perceived me, by virtue of your power, except the princess. And I saw her hand-maids, and they also saw me. And, O exalted celestials, seeing me, they were filled with wonder. And as I spake unto her of you, the fair-faced maiden, her will fixed on me, O ye best of the gods, chose me (for her spouse).' And the maiden said, 'Let the gods, O tiger among men, come with thee to the Swayamvara, I will in their presence, choose thee. At this, O thou of mighty arms, no blame will attach to thee.' 'This is all, ye gods, that took place, as I have said. Finally, everything rests with you, ye foremost of celestials.'"
SECTION LVII
"Vrihadaswa continued, 'Then at the sacred hour of the holy lunar day of the auspicious season, king Bhima summoned the kings to the Swayamvara. And hearing of it, all the lords of earth smit with love speedily came thither, desirous of (possessing) Damayanti. And the monarchs entered the amphitheatre decorated with golden pillars and a lofty portal arch, like mighty lions entering the mountain wilds. And those lords of earth decked with fragrant garlands and polished ear-rings hung with jewels seated themselves on their several seats. And that sacred assembly of Kings, graced by those tigers among men, resembled the Bhogavati swarming with the Nagas, or a mountain cavern with tigers. And their arms were robust, and resembling iron maces, and well-shaped, and graceful, and looking like five-headed snakes. And graced with beautiful locks and fine noses and eyes and brows, the countenance of the kings shone like stars in the firmament. And (when the time came), Damayanti of beauteous face, stealing the eyes and hearts of the princes by her dazzling light, entered the hall. And the glances of those illustrious kings were rivetted to those parts of her person where they had chanced to fall first, without moving at all. And when, O Bharata, the names of the monarchs were proclaimed, the daughter of Bhima saw five persons all alike in appearance. And beholding them seated there, without difference of any kind in form, doubt filled her mind, and she could not ascertain which of them was king Nala. And at whomsoever (among them) she looked, she regarded him to be the king of the Nishadhas. And filled with anxiety, the beauteous one thought within herself, 'Oh, how shall I distinguish the celestials, and how discern the royal Nala?' And thinking thus, the daughter of Vidarbha became filled with grief. And, O Bharata, recollecting the marks belonging to the celestials, of which she had heard, she thought, 'Those attributes of the celestials, of which I have heard from the aged, do not pertain to any of these deities present here upon the earth.' And revolving the matter long in her mind, and reflecting upon it repeatedly, she decided upon seeking the protection of the gods themselves. And bowing down unto them with mind and speech, with folded hands, she addressed them trembling, 'Since I heard the speech of the swans, I chose the king of the Nishadhas as my lord. For the sake of truth, O, let the gods reveal him to me. And as in thought or word I have never swerved from him, O, let the gods, for the sake of that truth, reveal him to me. And as the gods themselves have destined the ruler of the Nishadhas to be my lord, O, let them, for the sake of that truth, reveal him to me. And as it is for paying homage unto Nala that I have adopted this vow, for the sake of that truth, O, let the gods reveal him unto me, O, let the exalted guardians of the worlds assume their own proper forms, so that I may know the righteous king.' Hearing these piteous words of Damayanti, and ascertaining her fixed resolve, and fervent love for the king of Nishadhas, the purity of her heart and her inclination and regard and affection for Nala, the gods did as they had been adjured, and assumed their respective attributes as best they could. And thereupon she beheld the celestials unmoistened with perspiration, with winkless eyes, and unfading garlands, unstained with dust, and staying without touching the ground. And Naishadha stood revealed to his shadow, his fading garlands, himself stained with dust and sweat, resting on the ground with winking eyes. And, O Bharata, discerning the gods and the virtuous Nala the daughter of Bhima chose Naishadha according to her truth. And the large-eyed damsel then bashfully caught the hem of his garment and placed round his neck a floral wreath of exceeding grace. And when that fair-complexioned maiden had thus chosen Nala for her husband, the kings suddenly broke out into exclamations of Oh! and Alas! And, O Bharata, the gods and the great Rishis in wonder cried Excellent! Excellent!, applauding the king the while. And, O Kauravya, the royal son of Virasena, with heart filled with gladness, comforted the beauteous Damayanti, saying, 'Since thou, O blessed one, hast chosen a mortal in the presence of the celestials, know me for a husband even obedient to thy command. And, O thou of sweet smiles, truly do I tell thee this that as long as life continueth in this body of mine, I will remain thine and thine alone. Damayanti also, with folded hands paid homage unto Nala in words of like import. And the happy pair beholding Agni and the other gods mentally sought their protection. And after the daughter of Bhima had chosen Naishadha as her husband, the Lokapalas of exceeding effulgence with pleased hearts, bestowed on Nala eight boons. And Sakra, the lord of Sachi, bestowed on Nala the boon that he should be able to behold his godship in sacrifices and that he should attain to blessed legions thereafter, and Hutasana bestowed on him the boon of his own presence whenever Naishadha wished, and regions also bright as himself. And Yama granted him subtle taste in food as well as pre-eminence in virtue. And the lord of waters granted Nala his own presence whenever he desired, and also garlands of celestial fragrance. And thus each of them bestowed upon him a couple of boons. And having bestowed these the gods went to heaven. And the kings also, having witnessed with wonder Damayanti's selection of Nala, returned delighted whence they had come. And on the departure of those mighty monarchs, the high-souled Bhima, well pleased, celebrated the wedding of Nala and Damayanti. And having stayed there for a time according to his desire, Naishadha, the best of men, returned to his own city with the permission of Bhima. And having attained that pearl of a woman, the virtuous king, O monarch, began to pass his days in joy, like the slayer of Vala and Vritra in the company of Sachi. And resembling the sun in glory, the king, full of gladness, began to rule his subjects righteously, and give them great satisfaction. And like unto Yayati, the son of Nahusha, that intelligent monarch celebrated the horse sacrifice and many other sacrifices with abundant gifts to Brahmanas. And like unto a very god, Nala sported with Damayanti in romantic woods and groves. And the high-minded king begat upon Damayanti a son named Indrasena, and a daughter named Indrasena. And celebrating sacrifice, and sporting (with Damayanti) thus, the king ruled the earth abounding in wealth.'"
SECTION LVIII
"Vrihadaswa said, 'When the blazing guardians of the worlds were returning after the daughter of Bhima had chosen Naishadha, on their way they met Dwapara with Kali approaching towards them. And seeing Kali, Sakra the slayer of Vala and Vritra, said, 'O Kali, say whither thou art going with Dwapara.' And thereupon Kali replied unto Sakra, 'Going to Damayanti's Swayamvara, will I obtain her (for my wife), as my heart is fixed upon that damsel.' Hearing this, Indra said with a smile, 'That Swayamvara is already ended. In our sight she hath chosen Nala for her husband.' Thus answered by Sakra, Kali, that vilest of the celestials, filled with wrath, addressing all those gods spake, 'Since in the presence of the celestials she hath chosen a mortal for her lord, it is meet that she should undergo a heavy doom.' Upon hearing these words of Kali, the celestials answered, 'It is with our sanction that Damayanti hath chosen Nala. What damsel is there that would not choose king Nala endued with every virtue? Well-versed in all duties, always conducting himself with rectitude, he hath studied the four Vedas together with the Puranas that are regarded as the fifth. Leading a life of harmlessness unto all creatures, he is truth-telling and firm in his vows, and in his house the gods are ever gratified by sacrifices held according to the ordinance. In that tiger among men--that king resembling a Lokapala, is truth, and forbearance, and knowledge, and asceticism, and purity and self-control, and perfect tranquillity of soul. O Kali, the fool that wisheth to curse Nala bearing such a character, curseth himself, and destroyeth himself by his own act. And, O Kali, he that seeketh to curse Nala crowned with such virtues, sinketh into the wide bottomless pit of hell rife with torments.' Having said this to Kali and Dwapara, the gods went to heaven. And when the gods had gone away, Kali said unto Dwapara, 'I am ill able, O Dwapara, to suppress my anger. I shall possess Nala, deprive him of his kingdom, and he shall no more sport with Bhima's daughter. Entering the dice, it behoveth thee to help me.'"
SECTION LIX
"Vrihadaswa said, 'Having made this compact with Dwapara, Kali came to the place where the king of the Nishadhas was. And always watching for a hole, he continued to dwell in the country of the Nishadhas for a long time. And it was in the twelfth year that Kali saw a hole. For one day after answering the call of nature, Naishadha touching water said his twilight prayers, without having previously washed his feet. And it was through this (omission) that Kali entered his person. And having possessed Nala, he appeared before Pushkara, and addressed him, saying, 'Come and play at dice with Nala. Through my assistance thou wilt surely win at the play. And defeating king Nala and acquiring his kingdom, do thou rule the Nishadhas.' Thus exhorted by Kali, Pushkara went to Nala. And Dwapara also approached Pushkara, becoming the principal die called Vrisha. And appearing before the warlike Nala, that slayer of hostile heroes, Pushkara, repeatedly said, 'Let us play together with dice.' Thus challenged in the presence of Damayanti, the lofty-minded king could not long decline it. And he accordingly fixed the time for the play. And possessed by Kali, Nala began to lose, in the game, his stakes in gold, and silver, and cars with the teams thereof, and robes. And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on. And thereupon, O Bharata, the citizens in a body, with the chief councillors, came thither to behold the distressed monarch and make him desist. And the charioteer coming to Damayanti spake to her of this, saying, 'O lady, the citizens and officers of the state wait at the gate. Do thou inform the king of the Nishadhas that the citizens have come here, unable to bear the calamity that hath befallen their king conversant with virtue and wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost deprived of reason by it, spake unto Nala in choked accents, 'O king, the citizens with the councillors of state, urged by loyalty, stay at the gate desirous of beholding thee. It behoveth thee to grant them an interview.' But the king, possessed by Kali, uttered not a word in reply unto his queen of graceful glances, uttering thus her lamentations. And at this, those councillors of state as also the citizens, afflicted with grief and shame, returned to their homes, saying, 'He liveth not.' And, O Yudhishthira, it was thus that Nala and Pushkara gambled together for many months, the virtuous Nala being always worsted.'"
SECTION LX
Vrihadaswa said. "Bhima's daughter, the cool-headed Damayanti, seeing the righteous king maddened and deprived of his senses at dice, was filled, O king, with alarm and grief. And she thought the affair to be a serious one with the king. And apprehensive of the calamity that threatened Nala, yet seeking his welfare and at last understanding that her lord had lost everything, she said unto her nurse and maid-servant Vrihatsena of high fame, intent upon her good, dexterous in all duties, faithful and sweet-speeched, these words, 'O Vrihatsena, go thou and summon the councillors in the name of Nala, and tell them also what of wealth and other things hath been lost and what remaineth.' The councillors then, hearing of Nala's summons, said, 'This is fortunate for us' and approached the king. And when the subjects in a body had (thus) come a second time, the daughter of Bhima informed Nala of it. But the king regarded her not. Finding her husband disregarding her words, Damayanti, filled with shame, returned to her apartments. And hearing that the dice were uniformly unfavourable to the virtuous Nala, and that he had lost everything, she again spake unto her nurse, saying, 'O Vrihatsena, go thou again in Nala's name to bring hither, O blessed one, the charioteer, Varshneya. The matter at hand is very serious.' And Vrihatsena, hearing those words of Damayanti caused Varshneya to be summoned by trusty servants. And the blameless daughter of Bhima, acquainted with conduct suitable to time and place, addressing soft words said according to the occasion, 'Thou knowest how the king hath always behaved towards thee. He is now in difficulty, and it behoveth thee to assist him. The more the king loseth to Pushkara, the greater becometh his ardour for the play. And as the dice fall obedient to Pushkara, it is seen that they are adverse to Nala in the matter of the play. And absorbed in the play, he heedeth not the words of his friends and relatives, nor even those of mine. I do not think, however, that in this the high-souled Naishadha is to blame, in as much as the king regarded not my words, being absorbed in play. O Charioteer, I seek thy protection. Do my behest. My mind misgiveth me. The king may come to grief. Yoking Nala's favourite horses endued with the fleetness of the mind, do thou take these twins (my son and daughter) on the car and hie thou to Kundina. Leaving the children there with my kindred as also the car and the horses, either stay thou there, or go to any other place as it listeth thee.' Varshneya, the charioteer of Nala, then reported in detail these words of Damayanti unto the chief officers of the king. And having settled (the matter) in consultation with them, and obtaining their assent, O mighty monarch, the charioteer started for Vidarbha, taking the children on that car. And leaving there the boy Indrasena and the girl Indrasena, as also that best of cars and those steeds, the charioteer, with a sad heart grieving for Nala, bade farewell unto Bhima. And wandering for some time, he arrived at the city of Ayodhya. And there he appeared with a sorrowful heart before king Rituparna, and entered the service of that monarch as charioteer."
SECTION LXI
"Vrihadaswa said, 'After Varshneya had gone away, Pushkara won from the righteous Nala that latter's kingdom and what else of wealth he had. And unto Nala, O king, who had lost his kingdom, Pushkara laughingly said, 'Let the play go on. But what stake hast thou now? Damayanti only remaineth; all else of thine hath been won by me. Well, if thou likest, that Damayanti be our stake now.' Hearing these words of Pushkara the virtuous king felt as if his heart would burst in rage, but he spake not a word. And gazing at Pushkara in anguish, king Nala of great fame took all the ornaments off every part of his body. And attired in a single piece of cloth, his body uncovered, renouncing all his wealth, and enhancing the grief of friends, the king set out. And Damayanti, clad in one piece of cloth, followed him behind as he was leaving the city. And coming to the outskirts of the city, Nala stayed there for three nights with his wife. But Pushkara, O king, proclaimed through the city that he that should show any attention to Nala, would be doomed to death. And on account of these words of Pushkara and knowing his malice towards Nala, the citizens, O Yudhishthira, no longer showed him hospitable regards. And unregarded though deserving of hospitable regards, Nala passed three nights in the outskirts of the city, living on water alone. And afflicted with hunger, the king went away in search of fruit and roots, Damayanti following him behind. And in agony of famine, after many days, Nala saw some birds with plumage of golden hue. And thereupon the mighty lord of the Nishadhas thought within himself, 'These will be my banquet today and also my wealth.' And then he covered them with the cloth he had on--when bearing up that garment of his, the birds rose up to the sky. And beholding Nala nude and melancholy, and standing with face turned towards the ground, those rangers of the sky addressed him, saying, 'O thou of small sense, we are even those dice. We had come hither wishing to take away thy cloth, for it pleased us not that thou shouldst depart even with thy cloth on.' And finding himself deprived of his attire, and knowing also that the dice were departing (with it), the virtuous Nala, O king, thus spake unto Damayanti, 'O faultless one, they through whose anger I have been despoiled of my kingdom, they through whose influence distressed and afflicted with hunger, I am unable to procure sustenance, they for whom the Nishadhas offered me not any hospitality, they, O timid one, are carrying off my cloth, assuming the form of birds. Fallen into this dire disaster, I am afflicted with grief and deprived of my senses, I am thy lord, do thou, therefore, listen to the words I speak for thy good. These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya; yon, the river Payasvini running sea-wards, and yonder are the asylums of the ascetics, furnished with various fruit and roots. This road leadeth to the country of the Vidarbhas--and that, to the country of the Kosalas. Beyond these roads to the south is the southern country.' Addressing Bhima's daughter, O Bharata, he distressed king Nala spake those words unto Damayanti over and over again. Thereupon afflicted with grief, in a voice choked with tears, Damayanti spake unto Naishadha these piteous words, 'O king, thinking of thy purpose, my heart trembleth, and all my limbs become faint. How can I go, leaving thee in the lone woods despoiled of thy kingdom and deprived of thy wealth, thyself without a garment on, and worn with hunger and toil? When in the deep woods, fatigued and afflicted with hunger, thou thinkest of thy former bliss, I will, O great monarch, soothe thy weariness. In every sorrow there is no physic equal unto the wife, say the physicians. It is the truth, O Nala, that I speak unto thee.' Hearing those words of his queen, Nala replied, 'O slender-waisted Damayanti, it is even as thou hast said. To a man in distress, there is no friend or medicine that is equal unto a wife. But I do not seek to renounce thee, wherefore, O timid one, dost thou dread this? O faultless one, I can forsake myself but thee I cannot forsake.' Damayanti then said, 'If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me. But, O lord of the earth, considering that thy mind is distracted, thou mayst desert me. O best of men, thou repeatedly pointest out to me the way and it is by this, O god-like one, that thou enhancest my grief. If it is thy intention that I should go to my relatives, then if it pleaseth thee, both of us will wend to the country of the Vidarbhas. O giver of honours, there the king of the Vidarbhas will receive thee with respect. And honoured by him, O king, thou shall live happily in our home.'"
SECTION LXII
"Nala said, 'Surely, thy father's kingdom is as my own. But thither I will not, by any means, repair in this extremity. Once I appeared there in glory, increasing thy joy. How can I go there now in misery, augmenting thy grief?'
"Vrihadaswa continued, 'Saying this again and again unto Damayanti, king Nala, wrapped in half a garment, comforted his blessed wife. And both attired in one cloth and wearied with hunger and thirst, in course of their wanderings, at last they came to a sheltered shed for travellers. And arrived at this place, the king of the Nishadhas sat down on the bare earth with the princes of Vidarbha. And wearing the same piece of cloth (with Damayanti), and dirty, and haggard, and stained with dust, he fell asleep with Damayanti on the ground in weariness. And suddenly plunged in distress, the innocent and delicate Damayanti with every mark of good fortune, fell into a profound slumber. And, O monarch, while she slept, Nala, with heart and mind distraught, could not slumber calmly as before. And reflecting on the loss of his kingdom, the desertion of his friends, and his distress in the woods, he thought with himself, 'What availeth my acting thus? And what if I act not thus? Is death the better for me now? Or should I desert my wife? She is truly devoted to me and suffereth this distress for my sake. Separated from me, she may perchance wander to her relatives. Devoted as she is to me, if she stayeth with me, distress will surely be hers; while it is doubtful, if I desert her. On the other hand, it is not unlikely that she may even have happiness some time.' Reflecting upon this repeatedly, and thinking of it again and again, he concluded, O monarch, that the desertion of Damayanti was the best course for him. And he also thought, 'Of high fame and auspicious fortune, and devoted to me, her husband, she is incapable of being injured by any one on the way on account of her energy.' Thus his mind that was influenced by the wicked Kali, dwelling upon Damayanti, was made up for deserting her. And then thinking of his own want of clothing, and of her being clad in a single garment, he intended to cut off for himself one half of Damayanti's attire. And he thought, 'How shall I divide this garment, so that my beloved one may not perceive?' And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed. And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away. But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears. And he said, 'Alas! that beloved one of mine whom neither the god of wind nor the sun had seen before, even she sleepeth to-day on the bare earth, like one forlorn. Clad in this severed piece of cloth, and lying like one distracted, how will the beauteous one of luminous smiles behave when she awaketh? How will the beautiful daughter of Bhima, devoted to her lord, all alone and separated from me, wander through these deep woods inhabited by beasts and serpents? O blessed one, may the Adityas and the Vasus, and the twin Aswins together with the Marutas protect thee, thy virtue being thy best guard.' And addressing thus his dear wife peerless on earth in beauty, Nala strove to go, reft of reason by Kali. Departing and still departing, king Nala returned again and again to that shed, dragged away by Kali but drawn back by love. And it seemed as though the heart of the wretched king was rent in twain, and like a swing, he kept going out from cabin and coming back into it. At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his. Reft of reason through Kali's touch, and thinking of his conduct, the king departed in sorrow, leaving his, wife alone in that solitary forest.'"
SECTION LXIII
Vrihadaswa said, "O king, after Nala had gone away, the beauteous Damayanti, now refreshed, timorously awoke in that lonely forest. And O mighty monarch, not finding her lord Naishadha, afflicted with grief and pain, she shrieked aloud in fright, saying, 'O lord? O mighty monarch! O husband, dost thou desert me? Oh, I am lost and undone, frightened in this desolate place. O illustrious prince, thou art truthful in speech, and conversant with morality. How hast thou then, having pledged thy word, deserted me asleep in the woods? Oh, why hast thou deserted thy accomplished wife, even devoted to thee, particularly one that hath not wronged thee, though wronged thou hast been by others? O king of men, it behoveth thee to act faithfull, according to those words thou hadst spoken unto me before in the presence of the guardians of the worlds. O bull among men, that thy wife liveth even a moment after thy desertion of her, is only because mortals are decreed to die at the appointed time. O bull among men, enough of this joke! O irrepressible one, I am terribly frightened. O lord, show thyself. I see thee! I see thee, o king! Thou art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou not reply unto me? It is cruel of thee, O great king, that seeing me in this plight and so lamenting, thou dost not, O king, approach and comfort me. I grieve not for myself, nor for anything else. I only grieve to think how thou wilt pass thy days alone, O king. In the evening oppressed with hunger and thirst and fatigue, underneath the trees, how wilt it take with thee when thou seest me not?' And then Damayanti, afflicted with anguish and burning with grief, began to rush hither and thither, weeping in woe. And now the helpless princess sprang up, and now she sank down in stupor; and now she shrank in terror, and now she wept and wailed aloud. And Bhima's daughter devoted to her husband, burning in anguish and sighing ever more, and faint and weeping exclaimed, 'That being through whose imprecation the afflicted Naishadha suffereth this woe, shall bear grief that is greater than ours. May that wicked being who hath brought Nala of sinless heart this, lead a more miserable life bearing greater ills.'
"Thus lamenting, the crowned consort of the illustrious (king) began to seek her lord in those woods, inhabited by beasts of prey. And the daughter of Bhima, wailing bitterly, wandered hither and thither like a maniac, exclaiming, 'Alas! Alas! Oh king!' And as she was wailing loudly like a female osprey, and grieving and indulging in piteous lamentations unceasingly, she came near a gigantic serpent. And that huge and hungry serpent thereupon suddenly seized Bhima's daughter, who had come near and was moving about within its range. And folded within serpent's coils and filled with grief, she still wept, not for herself but for Naishadha. And she said 'O lord, why dost thou not rush towards me, now that I am seized, without anybody to protect me, by this serpent in these desert wilds? And, O Naishadha, how will it fare with thee when thou rememberest me? O lord, why hast thou gone away, deserting me today in the forest? Free from thy course, when thou wilt have regained thy mind and senses and wealth, how will it be with thee when thou thinkest of me? O Naishadha, O sinless one, who will soothe thee when thou art weary, and hungry, and fainting, O tiger among kings?' And while she was wailing thus, a certain huntsman ranging the deep woods, hearing her lamentations, swiftly came to the spot. And beholding the large-eyed one in the coils of the serpent, he rushed towards it and cut off its head with his sharp weapon. And having struck the reptile dead, the huntsman set Damayanti free. And having sprinkled her body with water and fed and comforted her. O Bharata, he addressed her saying, 'O thou with eyes like those of a young gazelle, who art thou? And why also hast thou come into the woods? And, O beauteous one, how hast thou fallen into this extreme misery' And thus accosted, O monarch, by that man, Damayanti, O Bharata, related unto him all that had happened. And beholding that beautiful woman clad in half a garment, with deep bosom and round hips, and limbs delicate and faultless, and face resembling the full moon, and eyes graced with curved eye-lashes, and speech sweet as honey, the hunter became inflamed with desire. And afflicted by the god of love, the huntsman began to soothe her in winning voice and soft words. And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger. But the wicked-minded wretch, burning with desire became wroth, attempted to employ force upon her, who was unconquerable as a flame of blazing fire. And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger, saying, 'I have never even thought of any other person than Naishadha, therefore let this mean-minded wrath subsisting on chase, fall down lifeless.' And as soon as she said this, the hunter fell down lifeless upon the ground, like a tree consumed by fire." 131
SECTION LXIV
"Vrihadaswa continued, 'Having destroyed that hunter Damayanti of eyes like lotus leaves, went onwards through that fearful and solitary forest ringing with the chirp of crickets. And it abounded with lions, and leopards, and Rurus and tigers, and buffaloes, and bears and deer. And it swarmed with birds of various species, and was infested by thieves and mlechchha tribes. And it contained Salas, and bamboos and Dhavas, and Aswatthas, and Tindukas and Ingudas, and Kinsukas, and Arjunas, and Nimvas, and Tinisas and Salmalas, and Jamvus, and mango trees, and Lodhras, and the catechu, and the cane, and Padmakas, and Amalahas, and Plakshas, and Kadamvas, and Udumvaras and Vadaris, and Vilwas, and banians, and Piyalas, and palms, and date-trees, and Haritakas and Vibhitakas. And the princess of Vidarbha saw many mountains containing ores of various kinds, and groves resounding with the notes of winged choirs, and many glens of wondrous sight, and many rivers and lakes and tanks and various kinds of birds and beasts. And she saw numberless snakes and goblins and Rakshasas of grim visage, and pools and tanks and hillocks, and brooks and fountains of wonderful appearance. And the princess of Vidarbha saw there herds of buffaloes. And boars, and bears as well as serpents of the wilderness. And safe in virtue and glory and good fortune and patience, Damayanti wandered through those woods alone, in search of Nala. And the royal daughter of Bhima, distressed only at her separation from her lord, was not terrified at aught in that fearful forest. And, O king, seating herself down upon a stone and filled with grief, and every limb of hers trembling with sorrow on account of her husband, she began to lament thus: 'O king of the Nishadhas, O thou of broad chest and mighty arms, whither hast thou gone, O king, leaving me in this lone forest? O hero, having performed the Aswamedha and other sacrifices, with gifts in profusion (unto the Brahmanas), why hast thou, O tiger among men, played false with me alone? O best of men, O thou of great splendour, it behoveth thee. O auspicious one, to remember what thou didst declare before me, O bull among kings! And, O monarch, it behoveth thee also to call to mind what the sky-ranging swans spake in thy presence and in mine. O tiger among men, the four Vedas in all their extent, with the Angas and the Upangas, well-studied, on one side, and one single truth on the other, (are equal). Therefore, O slayer of foes, it behoveth thee, O lord of men, to make good what thou didst formerly declare before me. Alas, O hero! warrior! O Nala! O sinless one being thine, I am about to perish in this dreadful forest. Oh! wherefore dost thou not answer me? This terrible lord of the forest, of grim visage and gaping jaws, and famishing with hunger, filleth me with fright. Doth it not behove thee to deliver me? Thou wert wont to say always, 'Save thee there existeth not one dear unto me.' O blessed one, O king, do thou now make good thy words so spoken before. And, O king, why dost thou not return an answer to thy beloved wife bewailing and bereft of sense, although thou lovest her, being loved in return? O king of the earth, O respected one, O represser of foes, O thou of large eyes, why dost thou not regard me, emaciated, and distressed and pale, and discoloured, and clad in a half piece of cloth, and alone, and weeping, and lamenting like one forlorn, and like unto a solitary doe separated from the herd? O illustrious sovereign, it is, I, Damayanti, devoted to thee, who, alone in this great forest, address thee. Wherefore, then, dost thou not reply unto me? Oh, I do not behold thee today on this mountain, O chief of men, O thou of noble birth and character with every limb possesed of grace! In this terrible forest, haunted by lions and tigers, O king of the Nishadhas, O foremost of men, O enhancer of my sorrows, (Wishing to know) whether thou art lying down, or sitting, or standing, or gone, whom shall I ask, distressed and woe-stricken on thy account, saying, 'Hast thou seen in this woods the royal Nala?' Of whom shall I in this forest enquire alter the departed Nala, handsome and of high soul, and the destroyer of hostile arrays? From whom shall I today hear the sweet words, viz., 'That royal Nala, of eyes like lotus-leaves, whom thou seekest, is even here?' Yonder cometh the forest-king, that tiger of graceful mien, furnished with four teeth and prominent cheeks. Even him will I accost fearlessly: Thou art the lord of all animals, and of this forest the king. Know me for Damayanti, the daughter of the king of the Vidarbhas, and the wife of Nala, destroyer of foes, and the king of the Nishadhas. Distressed and woe-stricken, I am seeking my husband alone in these woods. Do thou, O king of beasts, comfort me (with news of Nala) if thou hast seen him. Or, O lord of the forest, if thou cannot speak of Nala, do thou, then, O best of beasts, devour me, and free me from this misery. Alas! hearing my plaintive appeal in the wilderness, this king of mountains, this high and sacred hill, crested with innumerable [...?-JBH] rolleth towards the sea. Let me, then, for tidings of the king, ask this king of mountains, this high and sacred hill, crested with innumerable heaven-kissing and many-hued and beauteous peaks, and abounding in various ores, and decked with gems of diverse kings, and rising like a banner over this broad forest, and ranged by lions and tigers and elephants and boars and bears and stags, and echoing all around with (the notes of) winged creatures of various species, and adorned with kinsukas and Asokas and Vakulas and Punnagas, with blossoming Karnikaras, and Dhavas and Plakshas, and with streams haunted by waterfowls of every kind, and abounding in crested summits, O sacred one! O best of mountains! O thou of wondrous sight! O celebrated hill! O refuge (of the distressed)! O highly auspicious one! I bow to thee, O pillar of the earth! Approaching, I bow to thee. Know me for a king's daughter, and a king's daughter-in-law, and king's consort, Damayanti by name that lord of earth who ruleth the Vidarbhas, that mighty warrior-king Bhima by name, who protecteth the four orders, is my sire. That best of kings celebrated the Rajasuya and Aswamedha sacrifices, with profuse gifts to the Brahmanas. Possessed of beautiful and large eyes, distinguished for devotion to the Vedas, of unblemished character, truth-telling, devoid of guile, gentle, endued with prowess, lord of immense wealth, versed in morality, and pure, he having vanquished all his foes, effectually protecteth the inhabitants of Vidarbha. Know me, O holy one, for his daughter, thus come to thee. That best of men--the celebrated ruler of the Nishadha--known by the name of Virasena of high fame, was my father-in-law. The son of that king, heroic and handsome and possessed of energy incapable of being baffled, who ruleth well the kingdom which hath descended to him from his father, is named Nala. Know, O mountain, that of that slayer of foes, called also Punyasloka, possessed of the complexion of gold, and devoted to the Brahmanas, and versed in the Vedas, and gifted with eloquence,--of that righteous and Soma-quaffing and fire-adoring king, who celebrateth sacrifices and is liberal and warlike and who adequately chastiseth (criminals), I am the innocent spouse--the chief of his queens--standing before thee. Despoiled of prosperity and deprived of (the company of my) husband without a protector, and afflicted with calamity, hither have I come, O best of mountains, seeking my husband. Hast thou, O foremost of mountains, with thy hundreds of peaks towering (into the sky) seen king Nala in this frightful forest? Hast thou seen my husband, that ruler of the Nishadhas, the illustrious Nala, with the tread of a mighty elephant, endued with intelligence, long-armed, and of fiery energy, possessed of prowess and patience and courage and high fame? Seeing me bewailing alone, overwhelmed with sorrow, wherefore, O best of mountains, dost thou not today soothe me with thy voice, as thy own daughter in distress? O hero, O warrior of prowess, O thou versed in every duty, O thou adhering to truth--O lord of the earth, if thou art in this forest, then, O king, reveal thyself unto me. Oh, when shall I again hear the voice of Nala, gentle and deep as that of the clouds, that voice, sweet as Amrita, of the illustrious king, calling me Vidharva's daughter, with accents distinct, and holy, and musical as the chanting of the Vedas and rich, and soothing all my sorrows. O king, I am frightened. Do thou, O virtuous one, comfort me.'
"Having addressed that foremost of mountain thus, Damayanti then went in a northerly direction. And having proceeded three days and nights, that best of women came to an incomparable penance grove of ascetics, resembling in beauty a celestial grove. And the charming asylum she beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu and Atri, self-denying and strict in diet, with minds under control, endued with holiness, some living on water, some on air, and some on (fallen) leaves, with passions in check, eminently blessed, seeking the way to heaven, clad in barks of trees and deer-skins, and with senses subdued. And beholding that hermitage inhabited by ascetics, and abounding in herds of deer and monkeys, Damayanti was cheered. And that best of women, the innocent and blessed Damayanti, with graceful eye-brows, and long tresses, with lovely hips and deep bosom, and face graced with fine teeth and with fine black and large eyes, in her brightness and glory entered that asylum. And saluting those ascetics grown old in practising austerities, she stood in an attitude of humility. And the ascetics living in that forest, said, 'Welcome!' And those men of ascetic wealth, paying her due homage, said, 'Sit ye down, and tell us what we may do for thee.' That best of women replied unto them, saying, 'Ye sinless and eminently blessed ascetics, is it well with your austerities, and sacrificial fire, and religious observances, and the duties of your own order? And is it well with the beasts and birds of this asylum? And they answered, 'O beauteous and illustrious lady, prosperity attendeth us in every respect. But, O thou of faultless limbs, tell us who thou art, and what thou seekest. Beholding thy beauteous form and thy bright splendour, we have been amazed. Cheer up and mourn not. Tell us, O blameless and blessed one, art thou the presiding deity of this forest, or of this mountain, or of this river?' Damayanti replied unto those ascetics, saying, 'O Brahmanas, I am not the goddess of this forest, or of this mountain, or of this stream. O Rishis of ascetic wealth, know that I am a human being. I will relate my history in detail. Do ye listen to me. There is a king--the mighty ruler of the Vidarbhas--Bhima by name. O foremost of regenerate ones, know me to be his daughter. The wise ruler of the Nishadhas, Nala by name, of great celebrity, heroic, and ever victorious in battle, and learned, is my husband. Engaged in the worship of the gods, devoted to the twice-born ones, the guardian of the line of the Nishadhas, of mighty energy, possessed of great strength, truthful, conversant with all duties, wise, unwavering in promise, the crusher of foes, devout, serving the gods, graceful, the conqueror of hostile towns, that foremost of kings, Nala by name, equal in splendour unto the lord of celestials, the slayer of foes, possessed of large eyes, and a hue resembling the full moon, is my husband. The celebrator of great sacrifices, versed in the Vedas and their branches, the destroyer of enemies in battle, and like unto the sun and the moon in splendour, is he. That king devoted to truth and religion was summoned to dice by certain deceitful persons of mean mind and uncultured soul and of crooked ways, and skilful in gambling, and was deprived of wealth and kingdom. Know that I am the wife of that bull among kings, known to all by the name of Damayanti, anxious to find out my (missing) lord. In sadness of heart am I wandering among woods, and mountains, and lakes, and rivers, and tanks and forests, in search of that husband of mine--Nala, skilled in battle, high-souled, and well-versed in the use of weapons, O hath king Nala, the lord of the Nishadhas, come to this delightful asylum of your holy selves? It is for him, O Brahmanas, that I have come to this dreary forest full of terrors and haunted by tigers and other beasts. If I do not see king Nala within a few days and nights, I shall seek my good by renouncing this body. Of what use is my life without that bull among men? How shall I live afflicted with grief on account of my husband?'
Unto Bhima's daughter, Damayanti, lamenting forlorn in that forest, the truth-telling ascetics replied, saying, 'O blessed and beauteous one, we see by ascetic power that the future will bring happiness to thee, and that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt behold Nala, the lord of the Nishadhas, the slayer of foes, and the foremost of the virtuous freed from distress. And O blessed lady, thou wilt behold the king--thy lord--freed from all sins and decked with all kinds of gems, and ruling the selfsame city, and chasting his enemies, and striking terror into the hearts of foes, and gladdening the hearts of friends, and crowned with every blessing.'
"'Having spoken unto that princess--the beloved queen of Nala--the ascetics with their sacred fires and asylum vanished from sight. And beholding that mighty wonder, the daughter-in-law of king Virasena, Damayanti of faultless limbs, was struck with amazement. And she asked herself, 'Was it a dream that I saw? What an occurrence hath taken place! Where are all those ascetics? And where is that asylum? Where, further, is that delightful river of sacred waters--the resort of diverse kinds of fowls? And where, again, are those charming trees decked with fruits and flowers?' And after thinking so for some time, Bhima's daughter, Damayanti of sweet smiles melancholy and afflicted with grief on account of her lord, lost the colour of her face (again). And going to another part of the wood, she saw an Asoka tree. And approaching that first of trees in the forest, so charming with blossoms and its load of foliage, and resounding with the notes of birds, Damayanti, with tears in her eyes and accents choked in grief, began to lament, saying, 'Oh, this graceful tree in the heart of the forest, decked in flowers, looketh beautiful, like a charming king of hills. O beauteous Asoka, do thou speedily free me from grief. Hast thou seen king Nala, the slayer of foes and the beloved husband of Damayanti,--freed from fear and grief and obstacles? Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in half a piece of cloth, with delicate skin, that hero afflicted with woe and who hath come into this wilderness? O Asoka tree, do thou free me from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of grief. And going round that tree thrice, with an afflicted heart, that best of women, Bhima's daughter, entered a more terrible part of the forest. And wandering in quest of her lord, Bhima's daughter beheld many trees and streams and delightful mountains, and many beasts and birds, and caves, and precipices, and many rivers of wonderful appearance. And as she proceeded she came upon a broad way where she saw with wonder a body of merchants, with their horses and elephants, landing on the banks of a river, full of clear and cool water, and lovely and charming to behold, and broad, and covered with bushes of canes, and echoing with the cries of cranes and ospreys and Chakravakas, and abounding in tortoises and alligators and fishes, and studded with innumerable islets. And as soon as as she saw that caravan, the beauteous and celebrated wife of Nala, wild like a maniac, oppressed with grief, clad in half a garment, lean and pale and smutted, and with hair covered with dust, drew near and entered into its midst. And beholding her, some fled in fear, and some became extremely anxious, and some cried aloud, and some laughed at her, and some hated her. And some, O Bharata, felt pity for, and even addressed, her, saying, 'O blessed one, who art thou, and whose? What seekest thou in woods? Seeing thee here we have been terrified. Art thou human? Tell us truly, O blessed one if thou art the goddess of this wood or of this mountain or of the points of the heaven. We seek thy protection. Art thou a female Yaksha, or a female Rakshasa, or a celestial damsel? O thou of faultless features, do thou bless us wholly and protect us. And, O blessed one, do thou so act that his caravan may soon go hence in prosperity and that the welfare of all of us may be secured.' Thus addressed by that caravan, the princess Damayanti, devoted to her husband and oppressed by the calamity that had befallen her, answered, saying, 'O leader of the caravan, ye merchants, ye youths, old men, and children, and ye that compose this caravan, know me for a human being. I am the daughter of a king, and the daughter in-law of a king, and the consort also of a king, eager for the sight of my lord. The ruler of the Vidarbhas is my father, and my husband is the lord of the Nishadhas, named Nala. Even now I am seeking that unvanquished and blessed one. If ye have chanced to see my beloved one, king Nala, that tiger among men, that destroyer of hostile hosts, O tell me quick.' Thereupon the leader of that great caravan, named Suchi, replied unto Damayanti of faultless limbs, saying, 'O blessed one, listen to my words. O thou of sweet smiles, I am a merchant and the leader of this caravan. O illustrious lady, I have not seen any man of the name of Nala. In this extensive forest uninhabited by men, there are only elephants and leopards and buffaloes, and tigers and bears and other animals. Except thee, I have not met with any man or woman here, so help us now Manibhadra, the king of Yakshas!' Thus addressed by them she asked those merchants as well as the leader of the host saying, 'It behoveth you to tell me whither this caravan is bound.' The leader of the band said, 'O daughter of a great king, for the purpose of profit this caravan is bound direct for the city of Suvahu, the truth-telling ruler of the Chedis.'"
SECTION LXV
"Vrihadaswa said, 'Having heard the words of the leader of that caravan, Damayanti of faultless limbs proceeded with that caravan itself anxious to behold her lord. And after having proceeded for many days the merchants saw a large lake fragrant with lotuses in the midst of that dense and terrible forest. And it was beautiful all over, and exceedingly delightful, (with banks) abounding in grass and fuel and fruits and flowers. And it was inhabited by various kinds of fowls and birds, and fall of water that was pure and sweet. And it was cool and capable of captivating the heart. And the caravan, worn out with toil, resolved to halt there. And with the permission of their leader, they spread themselves around those beautiful woods. And that mighty caravan finding it was evening halted at that place. And (it came to pass that) at the hour of midnight when everything was hushed and still and the tired caravan had fallen asleep, a herd of elephants in going towards a mountain stream to drink of its water befouled by their temporal juice, saw that caravan as also the numerous elephants belonging to it. And seeing their domesticated fellows the wild elephants infuriated and with the temporal juice trickling down rushed impetuously on the former, with the intention of killing them. And the force of the rush of those elephants was hard to bear, like the impetuosity of peaks lessened from mountain summits rolling towards the plain. The rushing elephants found the forest paths to be all blocked up, for the goodly caravan was sleeping obstructing the paths around that lake of lotuses. And the elephants all of a sudden, began to crush the men lying insensible on the ground. And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by sleep, fled, in order to escape that danger, to copses and woods for refuge. And some were slain by the tusks, and some by the trunks, and some by the legs of those elephants. And innumerable camels and horses were killed, and crowds of men on foot, running in fright, killed one another. And uttering loud cries some fell down on the ground, and some in fear climbed on trees, and some dropped down on uneven ground. And, O king, thus accidentally attacked by that large herd of elephants, that goodly caravan suffered a great loss. And there arose a tremendous uproar calculated to frighten the three worlds, 'Lo! a great fire hath broken out. Rescue us.
Do ye speedily fly away. Why do ye fly? Take the heaps of jewels scattered around. All this wealth is a trifle. I do not speak falsely, 'I tell you again, (exclaimed some one) think on my words, O ye distracted one!' With such exclamation they ran about in fright. And Damayanti awoke in fear and anxiety, while that terrible slaughter was raging there. And beholding slaughter capable of awaking the fear of all the worlds, and which was so unforeseen, the damsel of eyes like lotus leaves rose up, wild with fright, and almost out of breath. And those of the caravan that had escaped unhurt, met together, and asked one another, 'Of what deed of ours is this the consequence? Surely, we have failed to worship the illustrious Manibhadras, and likewise the exalted and graceful Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the deities that cause calamities, or perhaps, we have not paid them the first homage. Or, perhaps, this evil is the certain consequence of the birds (we saw). Our stars are not unpropitious. From what other cause, then hath this disaster come?' Others, distressed and bereft of wealth and relatives, said, 'That maniac-like woman who came amongst this mighty caravan in guise that was strange and scarcely human, alas, it is by her that this dreadful illusion had been pre-arranged. Of a certainty, she is a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her work, what need of doubts? If we again see that wicked destroyer of merchants, that giver of innumerable woes, we shall certainly slay that injurer of ours, with stones, and dust, and grass, and wood, and cuffs.' And hearing these dreadful words of the merchants, Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil. And reproaching herself she said, 'Alas! fierce and great is the wrath of God on me. Peace followeth not in my track. Of what misdeed is this the consequence? I do not remember that I did ever so little a wrong to any one in thought, word, or deed. Of what deed, then, is this the consequence? Certainly, it is on account of the great sins I had committed in a former life that such calamity hath befallen me, viz., the loss of my husband's kingdom, his defeat at the hands of his own kinsmen, this separation from my lord and my son and daughter, this my unprotected state, and my presence in this forest abounding in innumerable beasts of prey!'"
"The next day, O king, the remnant of that caravan left the place bewailing the destruction that had overtaken them and lamenting for their dead brothers and fathers and sons and friends. And the princess of Vidarbha began to lament, saying, 'Alas! What misdeed have I perpetrated! The crowd of men that I obtained in this lone forest, hath been destroyed by a herd of elephants, surely as a consequence of my ill luck. Without doubt, I shall have to suffer misery for a long time. I have heard from old men that no person dieth ere his time; it is for this that my miserable self hath not been trodden to death by that herd of elephants. Nothing that befalleth men is due to anything else than Destiny, for even in my childhood I did not commit any such sin in thought, word, or deed, whence might come this calamity. Methinks, I suffer this severance from my husband through the potency of those celestial Lokapalas, who had come to the Swayamvara but whom I disregarded for the sake of Nala.' Bewailing thus, O tiger among kings, that excellent lady, Damayanti, devoted to her husband, went, oppressed with grief and (pale) as the autumnal moon, with those Brahmanas versed in the Vedas that had survived the slaughter of the caravan. And departing speedily, towards evening, the damsel came to the mighty city of the truth-telling Suvahu, the king of the Chedis. And she entered that excellent city clad in half a garment. And the citizens saw her as she went, overcome with fear, and lean, melancholy, her hair dishevelled and soiled with dust, and maniac-like. And beholding her enter the city of the king of the Chedis, the boys of the city, from curiosity, began to follow her. And surrounded by them, she came before the palace of the king. And from the terrace the queen-mother saw her surrounded by the crowd. And she said to her nurse, 'Go and bring that woman before me. She is forlorn and is being vexed by the crowd. She hath fallen into distress and standeth in need of succour. I find her beauty to be such that it illumineth my house. The fair one, though looking like a maniac, seemeth a very Sree with her large eyes.' Thus commanded, the nurse went out and dispersing the crowd brought Damayanti to that graceful terrace. And struck with wonder, O king, she asked Damayanti, saying, 'Afflicted though thou art with such distress, thou ownest a beautiful form. Thou shinest like lightning in the midst of the clouds. Tell me who thou art, and whose. O thou possessed of celestial splendour, surely, thy beauty is not human, bereft though thou art of ornaments. And although thou art helpless, yet thou art unmoved under the outrage of these men.' Hearing these words of the nurse, the daughter of Bhima said, Know that I am a female belonging to the human species and devoted to my husband. I am a serving woman of good lineage. I live wherever I like, subsisting on fruit and roots, and whom a companion, and stay where evening overtaketh me. My husband is the owner of countless virtues and was ever devoted to me. And I also, on my part, was deeply attached to him, following him like his shadow. It chanced that once he became desperately engaged at dice. Defeated at dice, he came along into the forest. I accompanied my husband into the woods, comforting the hero clad in a single piece of cloth and maniac-like and overwhelmed with calamity. Once on a time for some cause, that hero, afflicted with hunger and thirst and grief, was forced to abandon that sole piece of covering in the forest. Destitute of garment and maniac-like and deprived of his senses as he was, I followed him, myself in a single garment. Following him, I did not sleep for nights together. Thus passed many days, until at last while I was sleeping, he cut off half of my cloth, and forsook me who had done him no wrong. I am seeking my husband but unable to find him who is of hue like the filaments of the lotus, without being able to cast my eyes on that delight of my heart, that dear lord who owneth my heart and resembleth the celestials in mien, day and night do I burn in grief."
"Unto Bhima's daughter thus lamenting with tearful eyes, and afflicted and speaking in accents choked in grief, the queen-mother herself said, 'O blessed damsel, do thou stay with me. I am well pleased with thee. O fair lady, my men shall search for thy husband. Or, perhaps he may come here of his own accord in course of his wanderings. And, O beautiful lady, residing here thou wilt regain thy (lost) lord.' Hearing these words of the queen mother, Damayanti replied, 'O mother of heroes, I may stay with thee on certain conditions. I shall not eat the leavings on any dish, nor shall I wash anybody's feet, nor shall I have to speak with other men. And if anybody shall seek me (as a wife or mistress) he should be liable to punishment at thy hands. And, further, should he solicit me over and over again, that wicked one should be punished with death. This is the vow I have made. I intend to have an interview with those Brahmanas that will set out to search for my husband. If thou canst do all this, I shall certainly live with thee. If it is otherwise, I cannot find it in my heart to reside with thee.' The queen-mother answered her with a glad heart, saying, 'I will do all this. Thou hast done well in adopting such a vow!'"
"Vrihadaswa continued, 'O king, having spoken so unto the daughter of Bhima, the queen-mother, O Bharata, said to her daughter named Sunanda, 'O Sunanda, accept this lady like a goddess as thy Sairindhri! Let her be thy companion, as she is of the same age with thee. Do thou, with heart free from care, always sport with her in joy.' And Sunanda cheerfully accepted Damayanti and led her to her own apartment accompanied by her associates. And treated with respect, Damayanti was satisfied, and she continued to reside there without anxiety of any kind, for all her wishes were duly gratified.'"
SECTION LXVI
"Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a mighty conflagration that was raging in that dense forest. And in the midst of that conflagration, he heard the voice of some creature, repeatedly crying aloud, 'O righteous Nala, come hither.' And answering, 'Fear not,' he entered into the midst of the fire and beheld a mighty Naga lying in coils. And the Naga with joined hands, and trembling, spake unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I had deceived the great Rishi Narada of high ascetic merit, and by him have I been cursed in wrath, O king of men, even in words such as these: 'Stay thou here like an immobile thing, until one Nala taketh thee hence. And, indeed, on the spot to which he will carry thee, there shalt thou he freed from my curse. It is for that curse of his that I am unable to stir one step. I will instruct thee in respect of thy welfare. It behoveth thee to deliver me. I will be thy friend. There is no snake equal to me. I will be light in thy hands. Taking me up, do thou speedily go hence.' Having said this, that prince of snakes became as small as the thumb. And taking him up, Nala went to a spot free from fire. Having reached an open spot where there was no fire, Nala intended to drop the serpent, upon which Karkotaka again addressed him, saying, 'O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.' And as Nala began to count his steps, the snake bit him at the tenth step. And, lo! As he was bit, his form speedily underwent a change. And beholding his change of form, Nala was amazed. And the king saw the snake also assume his own form. And the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived thee of thy beauty, so that people may not recognise thee. And, O Nala, he by whom thou hast been deceived and cast into distress, shall dwell in thee tortured by my venom. And, O monarch, as long as he doth not leave thee, he will have to dwell in pain in thy body with thee every limb filled with my venom. And, O ruler of men I have saved from the hands of him who from anger and hate deceived thee, perfectly innocent though thou art and undeserving of wrong. And, O tiger among men, through my grace, thou shalt have (no longer) any fear from animals with fangs from enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt thou, O monarch, feel pain on account of my poison. And, O foremost of kings, thou shalt be ever victorious in battle. This very day, O prince, O lord of Nishadhas, go to the delightful city of Ayodhya, and present thyself before Rituparna skilled in gambling, saying, 'I am a charioteer, Vahuka by name.' And that king will give thee his skill in dice for thy knowledge of horses. Sprung from the line of Ikswaku, and possessed of prosperity, he will be thy friend. When thou wilt be an adept at dice, thou shalt then have prosperity. Thou wilt also meet with thy wife and thy children, and regain thy kingdom. I tell thee this truly. Therefore, let not thy mind be occupied by sorrow. And, O lord of men, when thou shouldst desire to behold thy proper form, thou shouldst remember me, and wear this garment. Upon wearing this, thou shalt get back thy own form.' And saying this, that Naga then gave unto Nala two pieces of celestial cloth. And, O son of the Kuru race, having thus instructed Nala, and presented him with the attire, the king of snakes, O monarch, made himself invisible there and then!'"
SECTION LXVII
"Vrihadaswa said, 'After the snake had vanquished, Nala, the ruler of the Nishadhas, proceeded, and on the tenth day entered the city of Rituparna. And he approached the king, saying, 'My name is Vahuka. There is no one in this world equal to me in managing steeds. My counsel also should be sought in matters of difficulty and in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exists in this world, and also in every thing difficult of accomplishment, I will strive to attain success, O Rituparna, do thou maintain me.' And Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou wilt even perform all this. I have always particularly desired to be driven fast. Do thou concert such measures that my steeds may become fleet. I appoint thee the superintendent of my stables. Thy pay shall be ten thousand (coins). Both Varshneya and Jivala shall always be under thy direction. Thou wilt live pleasantly in their company. Therefore, O Vahuka, stay thou with me.'"
"Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell in the city of Rituparna, treated with respect and with Varshneya and Jivala as his companions. And residing there, the king (Nala), remembering the princess of Vidarbha, recited every evening the following sloka: 'Where lieth that helpless one afflicted with hunger and thirst and worn with toil, thinking of that wretch? And upon whom also doth she now wait?' And once as the king was reciting this in the night, Jivala asked him saying, 'O Vahuka, whom dost thou lament thus daily? I am curious to hear it. O thou blest with length of days, whose spouse is she whom thus lamentest?' Thus questioned, king Nala answered him, saying, 'A certain person devoid of sense had a wife well-known to many. That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka. Having wandered over the entire world, he hath at last found a refuge, and undeserving of the distress that hath befallen him, passeth his days, thus remembering his wife. When calamity had overtaken this man, his wife followed him into the woods. Deserted by that man of little virtue, her life itself is in danger. Alone, without knowledge of ways, ill able to bear distress, and fainting with hunger and thirst, the girl can hardly protect her life. And, O friend, she hath been deserted by that man of small fortune and having little sense, with the wide and terrible forest, ever abounding in beasts of prey'--
"Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!"
SECTION LXVIII
"Vaisampayana said, 'After Nala, despoiled of his kingdom, had, with his wife, become a bondsman, Bhima with the desire of seeing Nala sent out Brahmanas to search for him. And giving them profuse wealth, Bhima enjoined on them, saying, 'Do ye search for Nala, and also for my daughter Damayanti. He who achieveth this task, viz., ascertaining where the ruler of the Nishadhas is, bringeth him and my daughter hither, will obtain from me a thousand kine, and fields, and a village resembling a town. Even if failing to bring Damayanti and Nala here, he that succeeds learning their whereabouts, will get from me the wealth represented by a thousand kine.' Thus addressed, the Brahmanas cheerfully went out in all directions seeking Nala and his wife in cities and provinces. But Nala or his spouse they found not anywhere. Until at length searching in the beautiful city of the Chedis, a Brahmana named Sudeva, during the time of the king's prayers, saw the princess of Vidarbha in the palace of the king, seated with Sunanda. And her incomparable beauty was slightly perceptible, like the brightness of a fire enveloped in curls of smoke. And beholding that lady of large eyes, soiled and emaciated he decided her to be Damayanti, coming to that conclusion from various reasons. And Sudeva said, 'As I saw her before, this damsel is even so at present. O, I am blest, by casting my eyes on this fair one, like Sree herself delighting the worlds! Resembling the full moon, of unchanging youth, of well-rounded breasts, illumining all sides by her splendour, possessed of large eyes like beautiful lotuses, like unto Kama's Rati herself the delight of all the worlds like the rays of the full moon, O, she looketh like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake and covered with mire in the process. And oppressed with grief on account of her husband, and melancholy, she looketh like the night of the full moon when Rahu hath swallowed that luminary, or like a stream whose current hath dried up. Her plight is very much like that of a ravaged lake with the leaves of its lotuses crushed by the trunks of elephants, and with its birds and fowls affrighted by the invasion. Indeed, this girl, of a delicate frame and of lovely limbs, and deserving to dwell in a mansion decked with gems, is (now) like an uprooted lotus-stalk scorched by the sun. Endued with beauty and generosity of nature, and destitute of ornaments, though deserving of them, she looketh like the moon 'new bent in haven' but covered with black clouds. Destitute of comforts and luxuries, separated from loved ones and friends, she liveth in distress, supported by the hope of beholding her lord. Verily, the husband is the best ornament of a woman, however destitute of ornaments. Without her husband beside her, this lady, though beautiful, shineth not. It is a hard feat achieved by Nala in that he liveth without succumbing to grief, though separated from such a wife. Beholding this damsel possessed of black hair and of eyes like lotus-leaves, in woe though deserving of bliss, even my heart is pained. Alas! when shall this girl graced with auspicious marks and devoted to her husband, crossing this ocean of woe, regain the company of her lord, like Rohini regaining the Moon's? Surely, the king of the Nishadhas will experience in regaining her the delight that a king deprived of his kingdom experienceth in regaining his kingdom. Equal to her in nature and age and extraction, Nala deserveth the daughter of Vidarbha, and this damsel of black eyes also deserveth him. It behoveth me to comfort the queen of that hero of immeasurable prowess and endued with energy and might, (since) she is so eager to meet her husband. I will console this afflicted girl of face like the full moon, and suffering distress that she had never before endured, and ever meditating on her lord.'
"Vrihadaswa continued, 'Having thus reflected on these various circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and addressed her, saying, 'O princess of Vidarbha, I am Sudeva, the dear friend of thy brother. I have come here, seeking thee, at the desire of king Bhima. Thy father is well, and also thy mother, and thy brothers. And thy son and daughter, blessed with length of days, are living in peace. Thy relatives, though alive, are almost dead on thy account, and hundreds of Brahmanas are ranging the world in search of thee."
"Vrihadaswa continued, 'O Yudhishthira, Damayanti recognising Sudeva, asked him respecting all her relatives and kinsmen one after another. And, O monarch, oppressed with grief, the princess of Vidarbha began to weep bitterly, at the unexpected sight of Sudeva, that foremost of Brahmanas and the friend of her brother. And, O Bharata, beholding Damayanti weeping, and conversing in private with Sudeva, Sunanda was distressed, and going to her mother informed her, saying, 'Sairindhri is weeping bitterly in the presence of a Brahmana. If thou likest, satisfy thyself.' And thereupon the mother of the king of the Chedis, issuing from the inner apartments of the palace, came to the place where the girl (Damayanti) was with that Brahmana. Then calling Sudeva, O king, the queen-mother asked him, 'Whose wife is this fair one, and whose daughter? How hath this lady of beautiful eyes been deprived of the company of her relatives and of her husband as well? And how also hast thou come to know this lady fallen into such a plight? I wish to hear all this in detail from thee. Do truly relate unto me who am asking thee about this damsel of celestial beauty.' Then, O king, thus addressed by the queen-mother, Sudeva, that best of Brahmanas, sat at his ease, and began to relate the true history of Damayanti.'"
SECTION LXIX
"Sudeva said, 'There is a virtuous and illustrious ruler of the Vidarbhas, Bhima by name. This blessed lady is his daughter, and widely known by the name of Damayanti. And there is a king ruling the Nishadhas, named Nala, the son of Virasena. This blessed lady is the wife of that wise and righteous monarch. Defeated at dice by his brother, and despoiled of his kingdom, that king, accompanied by Damayanti, went away without the knowledge of any one. We have been wandering over the whole earth in search of Damayanti. And that girl is at last found in the house of thy son. No woman existeth that is her rival in beauty. Between the eye-brows of this ever-youthful damsel, there is an excellent mole from birth, resembling a lotus. Noticed by us (before) it seems to have disappeared, covered, (as her forehead is) with (a coat of) dust even like the moon hid in clouds. Placed there by the Creator himself as an indication of prosperity and wealth, that mole is visible faintly, like the cloud-covered lunar crescent of the first day of the lighted fortnight. And covered as her body is with dust, her beauty hath not disappeared. Though careless of her person, it is still manifest, and shineth like gold. And this girl--goddess-like--capable of being identified by this form of hers and that mole, hath been discovered by me as one discovereth a fire that is covered, by its heat!'
"O king, hearing these words of Sudeva, Sunanda washed the dust that covered the mole between Damayanti's eye-brows. And thereupon it became visible like the moon in the sky, just emerged from the clouds. And seeing that mole, O Bharata, Sunanda and the queen-mother began to weep, and embracing Damayanti stood silent for a while. And the queen-mother, shedding tears as she spoke, said in gentle accents, 'By this thy mole, I find that thou art the daughter of my sister. O beauteous girl, thy mother and I are both daughters of the high-souled Sudaman, the ruler of the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I witnessed thy birth at our father's palace in the country of the Dasarnas. O beautiful one, my house is to thee even as thy father's. And this wealth, O Damayanti, is thine as much as mine.' As this, O king, Damayanti bowing down to her mother's sister with a glad heart, spake unto her these words, 'Unrecognised, I have still lived happily with thee, every want of mine satisfied and myself cared for by thee. And happy as my stay hath been, it would, without doubt, be happier still. But, mother, I have long been an exile. It behoveth thee, therefore, to grant me permission (to depart). My son and daughter, sent to my father's palace, are living there. Deprived of their father, and of their mother also, how are they passing their days stricken with sorrow. If thou wishest to do what is agreeable to me, do thou without loss of time, order a vehicle, for I wish to go to the Vidarbhas.' At this, O king, the sister to (Damayanti's) mother, with a glad heart, said, 'So be it'. And the queen-mother with her son's permission, O chief of the Bharatas, sent Damayanti in handsome litter carried by men, protected by a large escort and provided with food and drink and garments of the first quality. And soon enough she reached the country of the Vidarbhas. And all her relatives, rejoicing (in her arrival) received her with respect. And seeing her relatives, her children, both her parents, and all her maids, to be well, the illustrious Damayanti, O king, worshipped the gods and Brahmanas according to the superior method. And the king rejoiced at beholding his daughter gave unto Sudeva a thousand kine and much wealth and a village. And, O king, having spent that night at her father's mansion and recovered from fatigue, Damayanti addressed her mother, saying, 'O mother, if thou wishest me to live, I tell thee truly, do thou endeavour to bring Nala, that hero among men.' Thus addressed by Damayanti, the venerable queen became filled with sorrow. And bathed in tears, she was unable to give any answer. And beholding her in that plight, all the inmates of the inner apartments broke out into exclamation of 'Oh!' And 'Alas'! and began to cry bitterly. And then the queen addressed the mighty monarch Bhima, saying, 'Thy daughter Damayanti mourneth on account of her husband. Nay, banishing away all bashfulness, she hath herself, O king, declared her mind to me. Let thy men strive to find out (Nala) the righteous.' Thus informed by her the king sent the Brahmanas under him in all directions, saying, 'Exert ye to discover Nala.' And those Brahmanas, commanded by the ruler of the Vidarbhas (to seek Nala) appeared before Damayanti and told her of the journey they were about to undertake. And Bhima's daughter spake unto them saying, 'Do ye cry in every realm and in every assembly, 'O beloved gambler, where hast thou gone cutting off half of my garment, and deserting the dear and devoted wife asleep in the forest? And that girl, as commanded by thee stayeth expecting thee, clad in half a piece of cloth and burning with grief! O king, O hero, relent towards, and answer, her who incessantly weepeth for that grief. This and more ye will say, so that he may be inclined to pity me. Assisted by the wind, fire consumeth the forest. (Further, ye will say that) the wife is always to be protected and maintained by the husband. Why then, good as thou art and acquainted with every duty, hast thou neglected both the duties? Possessed of fame and wisdom, and lineage, and kindness, why hast thou be unkind? I fear, this is owing to the loss of my good luck! Therefore, O tiger among men, have pity on me. O bull among men! I have heard it from thee that kindness is the highest virtue. Speaking so, if anybody answereth you, that person should by all means, be known, and ye should learn who he is, and where he dwelleth. And ye foremost of regenerate ones, do ye bring me the words of him who hearing this your speech will chance to answer. Ye should also act with such care that no one may know the words ye utter to be at my command, nor that ye will come back to me. And ye should also learn whether that answers is wealthy, or poor, or destitute of power, in fact all about him.'
"Thus instructed by Damayanti, O king, the Brahmanas set out in all directions in search of Nala overtaken with such disaster. And the Brahmanas, O king, searched for him in cities and kingdoms and villages, and retreats of ascetics, and places inhabited by cow-herds. And, O monarch, wherever they went they recited the speeches that Damayanti had directed them to do."
SECTION LXX
"Vrihadaswa said, 'After a long time had passed away, a Brahmana named Parnada returned to the city (of the Vidarbhas), and said unto the daughter of Bhima, 'O Damayanti, seeking Nala, the king of Nishadhas, I came to the city of Ayodhya, and appeared before the son of Bhangasura. And, O best of women, I repeated those words of thine in the presence of the blessed Rituparna. But hearing them neither that ruler of men, nor his courtiers, answered anything, although I uttered them repeatedly. Then, after I had been dismissed by the monarch, I was accosted by a person in the service of Rituparna, named Vahuka. And Vahuka is the charioteer of that king, of unsightly appearance and possessed of short arms. And he is skillful in driving with speed, and well acquainted with the culinary art. And sighing frequently, and weeping again and again, he inquired about my welfare and afterwards said these words, 'Chaste women, although fallen into distress, yet protect themselves and thus certainly secure heaven. Although they may be deserted by their lords, they do not yet become angry on that account, for women that are chaste lead their lives, encased in the armour of virtuous behaviour. It behoveth her not to be angry, since he that deserted her was overwhelmed with calamity, and deprived of every bliss. A beauteous and virtuous woman should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is being consumed with grief. Whether treated well or ill, such a wife should never indulge in ire, beholding her husband in that plight, despoiled of kingdom and destitute of prosperity, oppressed with hunger and overwhelmed with calamity.' Hearing these words of his, I have speedily come here. Thou hast now heard all. Do what thou thinkest proper, and inform the king of it.'
"O king, having heard these words of Parnada, Damayanti with tearful eyes came to her mother, and spake unto her in private, 'O mother, king Bhima should not, by any means, be made acquainted with my purpose. In thy presence will I employ that best of Brahmanas, Sudeva! If thou desirest my welfare, act in such a way that king Bhima may not know my purpose. Let Sudeva without delay go hence to the city of Ayodhya, for the purpose of bringing Nala, O mother, having performed the same auspicious rites by virtue of which he had speedily brought me into the midst of friends.' With these words, after Parnada had recovered from fatigue, the princess of Vidarbha worshipped him with profuse wealth and also said, 'When Nala will come here, O Brahmana, I will bestow on thee wealth in abundance again. Thou hast done me the immense service which none else, indeed, can do me, for, (owing to that service of thine), O thou best of the regenerate ones, I shall speedily regain my (lost) lord.' And thus addressed by Damayanti, that high-minded Brahmana comforted her, uttering benedictory words of auspicious import, and then went home, regarding his mission to have been successful. And after he had gone away, Damayanti oppressed with grief and distress, calling Sudeva, addressed him, O Yudhishthira, in the presence of her mother, saying, 'O Sudeva, go thou to the city of Ayodhya, straight as a bird, and tell king Rituparna living there, these words: 'Bhima's daughter, Damayanti will hold another Swayamvara. All the kings and princes are going thither. Calculating the time, I find that the ceremony will take place tomorrow. O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband, as she doth not know whether the heroic Nala liveth or not. And addressed by her, O monarch thus, Sudeva set out. And he said unto Rituparna, all that he had been directed to say.'"
SECTION LXXI
"Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti's Swayamvara in course of a single day.' Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. And he thought within himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake. Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant. My offence also hath been great; perhaps she is acting so, because she hath no longer any love for me owing to my separation from her. Indeed, that girl of slender waist, afflicted with grief on my account and with despair, will not certainly do anything of the kind, when especially, she is the mother of offspring (by me). However whether this is true or false, I shall ascertain with certitude by going thither. I will, therefore, accomplish Rituparna's and my own purpose also.' Having resolved thus in his mind, Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined hands, saying, 'O monarch, I bow to thy behest, and, O tiger among men, I will go to the city of the Vidarbhas in a single day. O king!' Then, O monarch, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to examine the horses. And repeatedly urged by Rituparna to make haste, Vahuka after much scrutiny and careful deliberation, selected some steeds that were lean-fleshed, yet strong and capable of a long journey and endued with energy and strength of high breed and docility, free from inauspicious marks, with wide nostrils and swelling cheeks, free from faults as regards the ten hairy curls, born in (the country of) Sindhu, and fleet as the winds. And seeing those horses, the king said somewhat angrily, 'What is this, that thou wishest to do? Thou shouldst not jest with us. How can these horses of mine, weak in strength and breath, carry us? And how shall we be able to go this long way by help of these?' Vahuka replied, 'Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas. If, O king, thou thinkest of choosing others, point them out and I shall yoke them for thee.' Rituparna rejoined, 'O Vahuka, thou art versed in the science of horses and art also skillful (in guiding them). Do thou speedily yoke those that thou thinkest to be able.' Thereupon the skillful Nala yoked upon the car four excellent steeds of good breed that were, besides, docile and fleet. And after the steeds had been yoked, the king without loss of time mounted upon the car, when those best of horses fell down upon the ground on their knees. Then, O king, that foremost of men, the blessed king Nala began to soothe horses endued with energy and strength. And raising them up with the reins and making the charioteer Varshneya sit on the car, he prepared to set out with great speed. And those best of steeds, duly urged by Vahuka, rose to the sky, confounding the occupant of the vehicle. And beholding those steeds gifted with the speed of the wind thus drawing the car, the blessed king of Ayodhaya was exceedingly amazed. And noticing the rattle of the car and also the management of the steeds, Varshneya reflected upon Vahuka's skill in guiding horses. And he thought, 'Is he Matali, the charioteer of the king of the celestials? I find the same magnificent indications in the heroic Vahuka. Or, hath Salihotra versed in the science of horses taken this human shape so beautiful? Or, is it king Nala the reducer of hostile towns that hath come here? Or, it may be that this Vahuka knoweth the science that Nala knoweth, for I perceive that the knowledge of Vahuka is equal to that of Nala. Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge. Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures. That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance. Vahuka, again is endued with every accomplishment. I think, therefore, he is Nala.' Having thus reasoned long in his mind, O mighty monarch, Varshneya, the (former) charioteer of the righteous Nala, became absorbed in thought. And that foremost of kings Rituparna, also, beholding the skill of Vahuka in equestrian science experienced great delight, along with his charioteer Varshneya. And thinking of Vahuka's application and ardour and the manner of his holding the reins, the king felt exceedingly glad.'"
SECTION LXXII
"Vrihadaswa said, 'Like a bird coursing through the sky, Nala soon crossed rivers and mountains, and woods and lakes. And while the car was coursing thus, that conqueror of hostile cities, the royal son of Bhangasura, saw his upper garment drop down on the ground. And at soon as his garment had dropped down the high-minded monarch, without loss of time, told Nala, 'I intend to recover it. O thou of profound intelligence, retain these steeds endued with exceeding swiftness until Varshneya bringeth back my garment.' Thereupon Nala replied unto him, 'The sheet is dropped down far away. We have travelled one yojana thence. Therefore, it is incapable of being recovered.' After Nala had addressed him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree with fruits in a forest. And seeing that tree, the king hastily said to Vahuka, 'O charioteer, do thou also behold my high proficiency in calculation. All men do not know everything. There is no one that is versed in every science of art. Knowledge in its entirety is not found in any one person, O Vahuka, the leaves and fruits of this tree that are lying on the ground respectively exceed those that are on it by one hundred and one. The two branches of the tree have fifty millions of leaves, and two thousand and ninety five fruits. Do thou examine these two branches and all their boughs.' Thereupon staying the car Vahuka addressed the king, saying, 'O crusher of foes, thou takest credit to thyself in a matter which is beyond my perception. But, O monarch, I will ascertain it by the direct evidence of my senses, by cutting down the Vibhitaka. O king, when I actually count, it will no longer be matter of speculation. Therefore, in thy presence, O monarch, I will hew down this Vibhitaka. I do not know whether it be not (as thou hast said). In thy presence, O ruler of men, I will count the fruits and leaves. Let Varshneya hold the reins of the horses for a while.' Unto the charioteer the king replied, 'There is no time to lose.' But Vahuka answered with humility, 'Stay thou a short space, or, if thou art in a hurry, go then, making Varshneya thy charioteer. The road lies direct and even.' And at this, O son of the Kuru race, soothing Vahuka, Rituparna said, 'O Vahuka, thou art the only charioteer, there is none other in this world. And, O thou versed in horse lore, it is through thy help that I expect to go to the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking me to the country of the Vidarbhas to-day, thou makest me see the sun rise.' At this, Vahuka answered him, saying, 'After having counted (the leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou agree to my words. Then the king reluctantly told him, 'Count. And on counting the leaves and fruits of a portion of this branch, thou wilt be satisfied of the truth of my assertion.' And thereupon Vahuka speedily alighted from the car, and felled that tree. And struck with amazement upon finding the fruits, after calculation, to be what the king had said, he addressed the king, saying, 'O monarch, this thy power is wonderful. I desire, O prince, to know the art by which thou hast ascertained all this.' And at this king, intent upon proceeding speedily, said unto Vahuka. 'Know that I am proficient at dice besides being versed in numbers. And Vahuka said unto him, 'Impart unto me this knowledge and, O bull among men, take from me my knowledge of horses.' And king Rituparna, having regard to the importance of the act that depended upon Vahuka's good-will, and tempted also by the horse-lore (that his charioteer possessed), said, 'So be it.' As solicited by thee, receive this science of dice from me, and, O Vahuka, let my equine science remain with thee in trust.' And saying this, Rituparna imparted unto Nala the science (he desired). And Nala upon becoming acquainted with the science of dice, Kali came out of his body, incessantly vomiting from his mouth the virulent poison of Karkotaka.
And when Kali, afflicted (by Damayanti's curse) came out (of Nala's body), the fire of that curse also left Kali. Indeed, long had been the time for which the king had been afflicted by Kali, as if he were of unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was bent upon cursing Kali, when the latter, frightened, and trembling, said with joined hands, 'Control thy wrath, O king! I will render thee illustrious. Indrasena's mother had formerly cursed me in anger when she had been deserted by thee. Ever since that time undergoing sore affliction I resided in thee, O mighty monarch, O unconquered one, miserably and burning night and day with the venom of the prince of snakes. I seek thy protection. If thou dost not curse me who am affrighted and seek thy protection, then those men that will attentively recite thy history, shall be even free from fear on my account.' And thus addressed by Kali, king Nala controlled his wrath. And thereupon the frightened Kali speedily entered into the Vibhitaka tree. And while the Kali was conversing with Naishadha, he was invisible to others. And delivered from his afflictions, and having counted the fruits of that tree, the king, filled with great joy and of high energy, mounted on the car and proceeded with energy, urging those fleet horses. And from the touch of Kali the Vibhitaka tree from that hour fell into disrepute. And Nala, with a glad heart, began to urge those foremost of steeds which sprang into the air once and again like creatures endued with wings. And the illustrious monarch drove (the car) in the direction of the Vidarbhas. And after Nala had gone far away, Kali also returned to his abode. And abandoned by Kali, O king, that lord of earth, the royal Nala, became freed from calamity though he did not assume his native form.'"
SECTION LXXIII
"Vrihadaswa said, 'After Rituparna of prowess incapable of being baffled had, in the evening, arrived at the city of the Vidarbhas, the people brought unto king Bhima the tidings (of his arrival). And at the invitation of Bhima, the king (of Ayodhya) entered the city of Kundina, filling with the rattle of his car all the ten points, direct and transverse, of the horizon. And the steeds of Nala that were in that city heard that sound, and hearing it they became delighted as they used to be in the presence of Nala himself. And Damayanti also heard the sound of that car driven by Nala, like the deep roar of the clouds in the rainy season. And Bhima and the steeds (of Nala) regarded the clatter of that car to be like that which they used to hear in days of yore when king Nala himself urged his own steeds. And the peacocks on the terraces, and the elephants in the stables, and the horses also, all heard the rattle of Rituparna's car. And hearing the sound, so like the roar of the clouds, the elephants and the peacocks, O king, began to utter their cries, facing that direction, and filled with delight such as they experience when they hear the actual roar of the clouds. And Damayanti said, 'Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come). If I do not see Nala, of face bright as the moon, that hero with countless virtues, I shall certainly die. If I am not clasped today in that hero's thrilling embrace, I shall certainly cease to be. If Naishadha with voice deep as that of the clouds doth not come to me today, I shall enter into a pyre of golden brilliance. If that foremost of kings, powerful as a lion and gifted with the strength of an infuriated elephant, doth not present himself before me, I shall certainly cease to live. I do not remember a single untruth in him, or a single wrong done by him to others. Never hath he spoken an untruth even in jest. Oh, my Nala is exalted and forgiving and heroic and magnificent and superior to all other kings, and faithful to his marriage vow and like unto a eunuch in respect of other females. Night and day dwelling upon his perceptions, my heart, in absence of that dear one, is about to burst in grief.'
"Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, 'Welcome! What is the occasion of this thy visit?' And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, 'I have come here to pay my respects to thee.' And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna's coming, having passed over a hundred yojanas. And he reflected, 'That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.' And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, 'Rest, thou art weary.' And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household."
"Vrihadaswa continued, 'And, O king, after Rituparna had gone away with Varshneya, Vahuka took the car to the stables. And there freeing the steeds, and tending them according to rule, and soothing them himself, sat down on a side of the car. Meanwhile, the princess of Vidharva, Damayanti, afflicted with grief, having beheld the royal son of Bhangasura, and Varshneya of the Suta race, and also Vahuka in that guise, asked herself, 'Whose is this car-rattle? It was loud as that of Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya hath learnt the art from Nala, and it is for this the rattle of the car driven by him hath been even like that of Nala. Or, is Rituparna equally skilled with Nala so that the rattle of his car seemeth to be like that of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada."
SECTION LXXIV
"Damayanti said, 'O Kesini, go thou and learn who that charioteer is that sitteth by the car, unsightly and possessed of short arms. O blessed one, O faultless one, approaching him, cautiously and with suit words, make thou the usual inquiries of courtesy and learn all particulars truly. Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself. And, O faultless one, having inquired after his welfare, thou shalt speak unto him the words of Parnada. And, O beauteous one, understand the reply he may make thereto.' Thus instructed, that female messenger, going cautiously, while the blessed Damayanti watched from the terrace, addressed Vahuka in these words, 'O foremost of men, thou art welcome. I wish thee happiness. O bull among men, hear now the words of Damayanti. When did ye all set out, and with what object have ye come hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.' Thus addressed, Vahuka answered, the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. And hearing it, he hath come here, by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas. I am his charioteer. Kesini then asked, 'Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?' Thus questioned, Vahuka replied, 'He (of whom thou inquirest) was the charioteer of the virtuous Nala, and known to all by the name of Varshneya. After Nala had, O beauteous one, left his kingdom, he came to the son of Bhangasura. I am skilled in horse-lore, and have, therefore, been appointed as charioteer. Indeed, king Rituparna hath himself chosen me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also have spoken to thee (about his master).' Vahuka then said, 'Having brought hither the children of Nala of excellent deeds, Varshneya went away whither he listed: He doth not know where Naishadha is. Nor, O illustrious one, doth anybody else know of Nala's whereabouts; for the king (in calamity) wandereth over the world in disguise and despoiled of (his native) beauty. Nala's self only knoweth Nala. Nala never discovereth his marks of identity anywhere.' Thus addressed, Kesini returned, 'The Brahmana that had before this gone to Ayodhya, had repeatedly said these words suitable to female lips, 'O beloved gambler, where hast thou gone cutting off half my piece of cloth, and deserting me, his dear and devoted wife asleep in the woods? And she herself, as commanded by him, waiteth expecting him clad in half a garment and burning day and night in grief. O king, O hero, do thou relent towards her that weepeth ceaselessly for that calamity and do thou give her an answer. O illustrious one, do thou speak the words agreeable to her for the blameless one panteth to hear them. Hearing these words of the Brahmana thou didst formerly give a reply! The princess of Vidarbha again wisheth to hear the words thou didst then say.'"
"Vrihadaswa continued, 'O son of the Kuru race, hearing these words of Kesini, Nala's heart was pained, and his eyes filled with tears. And repressing his sorrow, the king who was burning in grief, said again these words, in accents choked with tears: 'Chaste women, though overtaken by calamity, yet protect themselves, and thereby secure heaven. Women that are chaste, deserted by their lords, never become angry, but continue to live, cased in virtue's mail. Deserted by one fallen into calamity, bereft of sense, and despoiled of bliss, it behoveth her not to be angry. A virtuous lady should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is burning in misery. Whether treated well or ill she would never be angry, seeing her husband in that plight, despoiled of his kingdom, bereft of prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O Bharata, while speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep. And thereupon Kesini went back to Damayanti, and acquainted her with everything about that conversation as well as that outburst of grief."
SECTION LXXV
"Vrihadaswa said, 'Hearing everything, Damayanti became oppressed with grief, and suspecting the person to be Nala, said unto Kesini, 'O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct. And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.' And thus addressed by Damayanti, Kesini went away, and having marked the conduct of that person versed in horse-lore, she came back. And she related unto Damayanti all that had happened, indeed, everything of human and superhuman that she had witnessed in Vahuka. And Kesini said, 'O Damayanti, a person of such control over the elements I have never before seen or heard of. Whenever he cometh to low passage, he never stoopeth down, but seeing him, the passage itself groweth in height so that he may pass through it easily. And at his approach, impassable narrow holes open wide. King Bhima had sent various kinds of meat--of diverse animals, for Rituparna's food. And many vessels had been placed there for washing the meat. And as he looked upon them, those vessels became filled (with water). And having washed the meat, as he set himself to cook, he took up a handful of grass and held it in the sun, when fire blazed up all on a sudden. Beholding this marvel, I have come hither amazed. Further, I have witnessed in him another great wonder. O beauteous one, he touched fire and was not burnt. And at his will, water falling floweth in a stream. And, I have witnessed another greater wonder still. He took up some flowers, began to press them slowly with his hands. And pressed by his hand, the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before. Having beheld wonderful things I have come hither with speed.'"
"Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered. And from these indications suspecting that Vahuka was her husband, Damayanti once more weepingly addressed Kesini in soft words, saying, 'O beauteous one, go thou once more, and bring from the kitchen without Vahuka's knowledge some meat that hath been boiled and dressed (by him).' Thus commanded, Kesini, ever bent on doing what was agreeable to Damayanti, went to Vahuka, and taking some hot meat came back without loss of time. And Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, 'O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.'"
SECTION LXXVI
"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise Nala, Kesini returned unto Damayanti and related everything unto her. And thereupon Damayanti with a sorrowful heart and eager to behold Nala, again despatched Kesini to her mother, asking her to say on her behalf: Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt now only relates to his appearance. I intend to examine him myself. O mother, either let him enter the palace, or give me permission to go to him. And arrange this with the knowledge of my father or without it. And thus addressed to Damayanti, that lady communicated unto Bhima the intention of his daughter, and upon learning it the king gave his consent. And, O bull of the Bharata race, having obtained the consent both of her father and mother, Damayanti caused Nala to be brought to her apartments. And as soon as he saw Damayanti unexpectedly, king Nala was overwhelmed with grief and sorrow, and bathed in tears. And that best of women, Damayanti, also, upon beholding king Nala in that condition, was sorely afflicted with grief. And, O monarch, herself clad in a piece of red cloth, and wearing matted locks, and covered with dirt and dust, Damayanti then addressed Vahuka, saying, 'O Vahuka, hast thou ever seen any person acquainted with duty, who hath gone away, deserting his sleeping wife in the forest? Who, except the virtuous Nala, could go away, deserting in the woods, his dear and unoffending wife overcome with fatigue? Of what offence was I guilty in the eyes of that monarch since my early youth that he should go away deserting me in the woods while asleep overcome with fatigue? Why should he whom I formerly chose in preference to the gods themselves abandon his ever-devoted and loving wife who had become the mother also of his children? Before the fire, and in presence also of the celestials, he had taken my hand, vowing, 'Verily I will be thine.' Oh, where was that vow when he deserted me. O represser of foes.' While Damayanti was saying all this, tears of sorrow began to flow plentifully from her eyes. And beholding her thus afflicted with grief, Nala also, shedding tears, black of those of the gazelle with extremities of reddish hue, said, 'O timid one, neither the loss of my kingdom nor my desertion of thee was my act. Both were due to Kali. And, O foremost of virtuous women, lamenting for me day and night, and overcome with sorrow, thou hadst in the woods cursed Kali, and so he began to dwell in my body, burning in consequence of thy curse. Indeed burning with thy curse, he lived within me like fire within fire. O blessed girl, that our sorrows might terminate, that wretch have I overcome by my observances and austerities. The sinful wretch hath already left me, and it is for this that I have come hither. My presence here, O fair lady, is for thy sake. I have no other object. But, O timid one, can any other woman, forsaking her loving and devoted husband, ever choose a second lord like thee? At the command of the king, messengers are ranging this entire earth, saying, 'Bhima's daughter will, of her own accord, choose a second husband worthy of her.' Immediately on hearing this, the son of Bhangasura hath arrived here.' Hearing these lamentations of Nala, Damayanti, frightened and trembling, said with joined hand, 'It behoveth thee not, O blessed one, to suspect any fault in me. O ruler of the Nishadhas, passing over the celestials themselves, I choose thee as my lord. It was to bring thee hither that the Brahmanas had gone out in all directions, even to all the sides of the horizon, singing my words, in the form of ballads. At last, O king, a learned Brahmana named Parnada had found thee in Kosala in the palace of Rituparna. When thou hadst returned a fit answer to those words of his, it was then, O Naishadha, that I devised this scheme to recover thee. Except thee, O lord of earth, there is no one in this world, who in one day can clear, O King, a hundred yojanas with horses. O monarch, touching thy feet I can swear truly that I have not, even in thought, committed any sin. May the all-witnessing Air that courseth through this world, take my life, if I have committed any sin. May the Sun that ever courseth through the sky take my life, if I have committed any sin. May the Moon, that dwelleth within every creature as a witness, take my life, if I have committed any sin. Let the three gods that sustain the triple worlds in their entirety, declare truly, or let them forsake me today.' And thus addressed by her, the Wind-god said from the sky, 'O Nala, I tell thee truly that she hath done no wrong. O king, Damayanti, well guarding the honour of thy family, hath enhanced it. Of this we are the witnesses, as we have been her protectors for these three years. It is for thy sky that she hath devised this unrivalled scheme, for, except thee, none on earth is capable of travelling in a single day a hundred yojanas. O monarch, thou hast obtained Bhima's daughter, and she hath also obtained thee. Thou needst not entertain any suspicion but be united with thy partner.' And after the Wind-god had said this, a floral shower fell there and the celestial kettle-drum began to play, and auspicious breezes began to blow. And beholding those wonders, O Bharata, king Nala, the represser of foes, cast away all his doubts in respect of Damayanti. And then that lord of earth, remembering the king of serpents, wore that pure garment and regained his native form. And beholding her righteous lord in his own form, Bhima's daughter of faultless limbs embraced him, and began to weep aloud. And king Nala also embraced Bhima's daughter devoted to him, as before, and also his children, and experienced great delight. And burying her face in his bosom, the beauteous Damayanti of large eyes began to sigh heavily, remembering her griefs. And overwhelmed with sorrow, that tiger among men stood for some time, clasping the dust-covered Damayanti of sweet smiles. And, O king, the queen-mother then, with a glad heart, told Bhima all that had passed between Nala and Damayanti. And the mighty monarch answered, 'Let Nala pass this day in peace, to-morrow I shall see him after his bath and prayers, with Damayanti by his side.' And, O king, they passed that night pleasantly, in relating to each other the past incidents of their life in the forest. And with hearts filled with joy, the princess of Vidarbha and Nala began to pass their days in the palace of king Bhima, intent upon making each other happy. And it was in the fourth year (after the loss of his kingdom) that Nala was re-united with his wife, and all his desires gratified, once more experienced the highest bliss. And Damayanti rejoiced exceedingly in having recovered her lord even as fields of tender plants on receiving a shower. And Bhima's daughter, thus recovering her lord, obtained her wish, and blazed forth in beauty, her weariness gone, her anxieties dispelled and herself swelling with joy, ever like a night that is lit by the bright disc of the moon!"
SECTION LXXVII
"Vrihadaswa said, 'Having passed that night, king Nala decked in ornaments and with Damayanti by his side, presented himself in due time before the king. And Nala saluted his father-in-law with becoming humility and after him the fair Damayanti paid her respects to her father. And the exalted Bhima, with great joy, received him as a son, and honouring him duly along with his devoted wife, comforted them in proper words. And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him. And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments. And at their gates citizens piled flowers, and their temples and shrines were all adorned with flowers. And Rituparna heard that Vahuka had already been united with Damayanti. And the king was glad to hear of all this. And calling unto him king Nala, he asked his forgiveness. And the intelligent Nala also asked Rituparna's forgiveness, showing diverse reasons. And that foremost of speakers versed in the truth, king Rituparna, after being thus honoured by Nala, said, with a countenance expressive of wonder, these words unto the ruler of the Nishadhas. 'By good fortune it is that regaining the company of thy own wife, thou hast obtained happiness. O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way, O lord of the earth! If knowingly I have done thee any wrong, it behoveth thee to forgive me.' Hearing this, Nala replied, 'Thou hast not, O monarch, done me ever so little an injury. And if thou hast, it hath not awakened my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my friend, and, O ruler of men, thou art also related to me. Henceforth I shall find greater delight in thee. O king, with all my desires gratified, I lived happily in thy abode, in fact more happily there than in my own house. This thy horse-lore is in my keeping. If thou wishest, O king, I will make it over to thee.' Saying this, Naishadha gave unto Rituparna that science and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura, having obtained the mysteries of equestrian science and having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city, employing another person for his charioteer. And, O king, after Rituparna had gone, king Nala did not stay long in the city of Kundina!'"
SECTION LXXVIII
"Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having dwelt there for a month, set out from that city with Bhima's permission and accompanied by only a few (followers) for the country of the Nishadhas. With a single car white in hue, sixteen elephants, fifty horses, and six hundred infantry, that illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage. And the mighty son of Virasena, approaching his brothers Pushkara said unto him, 'We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another's wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things--gambling with dice or bending the bow in battle!' Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, 'O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti's ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.' Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.' Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of Vidarbha. With all thy family, thou art now, O fool, reduced to the position of her slave. But my former defeat at thy hands was not due to any act of thine. Thou knowest it not, O fool, that it was Kali who did it all. I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries. And, O hero, without doubt, my affection towards thee is now the same as before. My fraternal love also for thee will never know any diminution. O Pushkara, thou art my brother, live thou for a hundred years!'"
"And Nala of unbaffled prowess, having comforted his brother thus gave him permission to go to his own town, having embraced him repeatedly. And Pushkara himself, thus comforted by the ruler of the Nishadhas saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, 'Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge. And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy. And that bull among men all the while blazed forth in beauty of person like a second Sun. And the blessed ruler of the Nishadhas, having established Pushkara and made him wealthy and freed him from troubles, entered his richly decorated palace. And the ruler of the Nishadhas, having entered his palace, comforted the citizens. And all the citizens and the subjects from the country horripilated in joy. And the people headed by the officers of state said with joined hands, 'O king, we are truly glad to-day throughout the city and the country. We have obtained to-day our ruler, like the gods their chief of a hundred sacrifice!'"
SECTION LXXIX
"Vrihadaswa said, 'After the festivities had commenced in the city that was full of joy and without anxiety of any kind, the king with a large force brought Damayanti (from her father's home). And her father, too, that slayer of hostile heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter, having honoured her duly. And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana. And the king of undying fame, having regained his kingdom and becoming illustrious among monarchs of the island of Jamvu, began once more to rule it. And he duly performed numerous sacrifices with abundant gifts to Brahmanas. O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon. For, O foremost of men, it was thus that subjugator of hostile cities, king Nala, had fallen into distress along with his wife, in consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala suffered such dire woe all alone and recovered his prosperity, whereas thou, O son of Pandu, with heart fixed on virtue, art sporting in joy in this great forest, accompanied by thy brothers and Krishna. When thou art also, O monarch, mixing daily with blessed Brahmanas versed in the Vedas and their branches, thou hast little cause for sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil. And, O thou of unfading glory, this history, destructive of the influence of Kali, is capable, O king, of comforting persons like thee when they listen to it. And reflecting upon the uncertainty (of success) of human exertion, it behoveth thee not to joy or grieve at prosperity or adversity. Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity. Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed. They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity. He that listeneth to this old and excellent history hath all his purposes crowned with success and, without doubt, obtaineth fame, besides sons and grandsons and animals, a high position among men, and health, and joy. And, O king, the fear also that thou entertainest, viz., (Some one skilled in dice will summon me), I will for once dispel. O thou of invincible prowess, I know the science of dice in its entirety. I am gratified with thee; take this lore, O son of Kunti, I will tell unto thee.'"
Vaisampayana continued, "King Yudhishthira then, with a glad heart, said unto Vrihadaswa, 'O illustrious one, I desire to learn the science of dice from thee.' The Rishi then gave his dice-lore unto the high-souled son of Pandu, and having given it unto him, that great ascetic went to the sacred waters of Hayasirsha for a bath.
"And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone. And he heard that the mighty-armed Partha was engaged in such fierce asceticism that none else before him had ever been engaged in such penances. And Dhananjaya, the son of Pritha, engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence, was, he heard, like the blazing god of justice himself in his embodied form. And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother Jaya, the son of Kunti, was engaged in such asceticism in the great forest, began to grieve for him. And with a heart burning in grief, the eldest son of Pandu, seeking consolation in that mighty forest held converse with the Brahmanas possessed of various knowledge who were living with him there."
SECTION LXXX
(Tirtha-yatra Parva)
Janamejaya said, "O holy one, after my great-grandfather Partha had gone away from the woods of Kamyaka, what did the sons of Pandu do in the absence of that hero capable of drawing the bow with his left hand? It seemeth to me that mighty bowman and vanquisher of armies was their refuge, as Vishnu of the celestials. How did my heroic grandsires pass their time in the forest, deprived of the company of that hero, who resembled Indra himself in prowess and never turned his back in battle?"
Vaisampayana said, "After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And the Pandavas with cheerless hearts very much resembled pearls unstrung from a wreath, or birds shorn of their wings. And without that hero of white steeds that forest looked like the Chaitraratha woods when deprived of the presence of Kuvera. And, O Janamejaya, those tigers among men--the sons of Pandu--deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas. And it was thus, O king, that those bulls among men afflicted with sorrow lived there with cheerless hearts after Dhananjaya's departure. The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said, 'That Arjuna who with two hands rivals the thousand-armed Arjuna (of old), alas, without that foremost of the sons of Pandu, this forest doth not seem at all beautiful in my eyes. Without him, whenever I cast my eyes, this earth seems to be forlorn. Even this forest with its blossoming trees and so full of wonders, without Arjuna seems not so delightful as before. Without him who is like a mass of blue clouds (in hue), who hath the prowess of an infuriated elephant, and whose eyes are like the leaves of the lotus, this Kamyaka forest doth not seem beautiful to me. Remembering that hero capable of drawing the bow with his left hand, and the twang of whose bow sounds like the roar of thunder, I cannot feel any happiness, O king!' And, O monarch, hearing her lament in this strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in these words, 'O blessed lady of slender waist, the agreeable words thou utterest delight my heart like the quaffing of nectar. Without him whose arms are long and symmetrical, and stout and like unto a couple of iron maces and round and marked by the scars of the bow-strings and graced with the bow and sword and other weapons and encircled with golden bracelets and like unto a couple of five-headed snakes, without that tiger among men the sky itself seemeth to be without the sun. Without that mighty-armed one relying upon whom the Panchalas and the Kauravas fear not the sternly-exerting ranks of the celestials themselves, without that illustrious hero relying upon whose arms we all regard our foes as already vanquished and the earth itself as already conquered, without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!'
"After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said, 'Without him whose extraordinary deeds on the field of battle constitute the talk of even the gods, without that foremost of warriors, what pleasure can we have in the woods? Without him who having gone towards the north had vanquished mighty Gandharva chiefs by hundreds, and who having obtained numberless handsome horses of the Tittiri and Kalmasha species all endowed with the speed of the wind, presented them from affection unto his brother the king, on the occasion of the great Rajasuya sacrifice, without that dear and illustrious one, without that terrible warrior born after Bhima, without that hero equal unto a god I do not desire to live in the Kamyaka woods any longer.'
"After Nakula's lamentations, Sahadeva said, 'He who having vanquished mighty warriors in battle won wealth and virgins and brought them unto the king on the occasion of the great Rajasuya sacrifice, that hero of immeasurable splendour who having vanquished single-handed the assembled Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he, who having invaded the dominion of the illustrious Drupada gave, O Bharata, unto the preceptor Drona his tuition fee--beholding, O king, that Jishnu's bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful."
SECTION LXXXI
Vaisampayana said, "Hearing these words of his brothers as also of Krishna, all of whom were anxious on account of Dhananjaya, king Yudhishthira, the just, became melancholy. And at that time he saw (before him) the celestial Rishi Narada blazing with Brahmi beauty and like unto a fire flaming up in consequence of sacrificial libation. And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. And endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. And Yajnaseni in obedience to the dictates of morality adhered to her lords, the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. And the illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. And, O sinless one, addressing the high-souled king Yudhishthira, the just, the Rishi said, 'Tell me, O foremost of virtuous men, what it is that thou seekest and what I can do for thee. At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands, 'O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind. It behoveth thee to tell me in detail what merit is his that goeth round the worlds, desirous of beholding the sacred waters and shrines that are on it.'"
"Narada said, 'Listen, O king, with attention, to what the intelligent Bhishma had heard before from Pulastya! Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga, that is resorted to by the celestial Rishis and Gandharvas and the celestials themselves. And while living there, the resplendent one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya--that best of Rishis, of wonderful appearance. And beholding that austere ascetic blazing with beauty, he was filled with great delight and exceeding wonder. And, O Bharata, that foremost of virtuous men, Bhishma, then worshipped that blessed Rishi according to the rites of the ordinance. And purifying himself and with rapt attention, he approached that best of Brahmarshis, with the Arghya on his head. And uttering aloud his name, he said, 'O thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight of thee, I am freed from all my sins.' And saying this, that foremost of virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in silence and with joined hands. And beholding Bhishma that foremost of the Kurus, reduced and emaciated by the observance of vows and the study of the Vedas, the Muni became filled with joy."
SECTION LXXXII
"Pulastya said, 'O thou of excellent vows, I have been much gratified with thy humility, thy self-control, and thy truth, thou blessed one versed in morality! O sinless one, it is for this virtue of thine which thou hast acquired from regard to thy ancestors, that I have been gratified with thee and thou hast, O son, obtained a sight of my person. O Bhishma. my eyes can penetrate into everything. Tell me what I may do for thee. O sinless one, O thou foremost of the Kuru race, I will grant thee whatever thou mayst ask me.'
"Bhishma said, 'O highly blessed one, when thou who art worshipped by the three worlds hast been gratified with me and when I have obtained a sight of thy exalted self, I regard myself as already crowned with success. But, O thou foremost of virtuous persons, if I have deserved thy favour, I will tell thee my doubts and it behoveth thee to dispel them, O holy one, I have some religious doubts in respect of tirthas. Speak of those to me in detail, I desire to hear thee. O thou that resemblest a celestial himself, what is his merit, O regenerate Rishi, who goeth round the whole earth (visiting shrines). O tell me this with certainty."
"Pulastya said, 'O son, listen with attention. I will tell thee of the merit which attacheth to tirthas and which constituth the refuge of the Rishis. He whose hands and feet and mind and knowledge and asceticism and acts are under wholesome control, enjoyeth the fruits of tirthas. He who has ceased to accept gifts, he that is contented, he that is free from pride enjoys the fruits of tirthas. He that is without sin, he that acts without purpose, he that eats light, he that has his senses under control, he that is free from every sin, enjoys the fruits of tirthas. O king, he that is free from anger, he that adhereth to truth, he that is firm in vows, he that regardeth all creatures as his own self, enjoyeth the fruits of tirthas. In the Vedas the Rishis have declared in due order the sacrifices and also their fruits here and hereafter truly. O lord of earth, those sacrifices cannot be accomplished by him that is poor, for those sacrifices require various materials and diverse things in large measures. These, therefore can be performed by kings or sometimes by other men of prosperity and wealth. O lord of men, that rite, however, which men without wealth, without allies, singly, without wife and children, and destitute of means, are capable of accomplishing and the merit of which is equal unto the sacred fruits of sacrifices, I will now declare unto thee, thou best of warriors! O thou best of the Bharata race, sojourns in tirthas which are meritorious and which constitute one of the high mysteries of the Rishis, are even superior to sacrifices. He is a poor man who having gone to a tirtha hath not fasted for three nights, who hath not given away gold, and who hath not distributed kine. Indeed, one acquireth not, by the performance of the Agnishtoma and other sacrifices distinguished by large gifts, that merit which one requireth by a sojourn to a tirtha. In the world of men, there is that tirtha of the God of gods, celebrated over the three worlds by the name of Pushkara. One that sojourneth there becometh equal unto that deity. O high-souled son of the Kuru race, during the two twilights and mid-day there is the presence of hundred thousand millions of tirthas in Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Gandharvas, and the Apsaras are ever present, O exalted one, in Pushkara. It was there, O king, that the gods, the Daityas and Brahmarshis, having performed ascetic devotions there, obtained great merit and finally attained to god-hood.'"
"Men of self-control, by even thinking mentally of Pushkara, are cleansed from their sins, and regarded in heaven. O king, the illustrious grand-sire having the lotus for his seat, had dwelt with great pleasure in this tirtha. O blessed one, it was in Pushkara that the gods with the Rishis having acquired of old great merit, finally obtained the highest success. The person who, devoted to the worship of the gods and the Pitris, batheth in this tirtha, obtaineth, it hath been said by the wise, merit that is equal to ten times that of the horse-sacrifice. Having gone to the Pushkara woods, he that feedeth even one Brahmana, becometh happy here and hereafter, O Bhishma, for that act. He that supporteth himself on vegetables and roots and fruits, may with pious regard and without disrespect, give even such fare to a Brahmana. And, O best of kings, the man of wisdom, even by such a gift, will acquire the merit of a horse-sacrifice. Those illustrious persons among Brahmanas or Kshatriyas or Vaisyas or Sudras that bathe in Pushkara are freed from the obligation of rebirth. That man in special who visits Pushkara on the full moon of the month of Karttika, acquireth ever-lasting regions in the abode of Brahma. He that thinketh with joined hands morning and evening, of the Pushkara, practically batheth, O Bharata, in every tirtha. Whether a male or a female, whatever sins one may commit since birth, are all destroyed as soon as one batheth in Pushkara. As the slayer of Madhu is the foremost of all the celestials, so is Pushkara, O king, the foremost of all tirthas. A man by residing with purity and regulated vows for twelve years in Pushkara, acquireth the merit of all the sacrifices, and goeth to the abode of Brahma. The merit of one who performeth the Agni-hotra for full one hundred years, is equal to that of him who resideth for the single month of Karttika in Pushkara. There are three white hillocks and three springs known from the remotest times, we do not know why, by the name of the Pushkara. It is difficult to go to Pushkara; it is difficult to undergo ascetic austerities at Pushkara; it is difficult to give away at Pushkara; and it is difficult to live at Pushkara."
"Having dwelt for twelve nights at Pushkara with regulated diet and vows, and having walked round (the place), one must go to Jamvu-marga. One that goeth to Jamvu-marga which is resorted to by the celestials, the Rishis, and the Pitris, acquireth the merit of the horse-sacrifice and the fruition of all his wishes. The man that resideth there for five nights, hath his soul cleansed from all sins. He never sinketh into hell, but acquireth high success. Leaving Jamvu-marga one must go to Tandulikasrama. He that goeth there never sinketh into hell but ascendeth to the abode of Brahma. He that goeth to the lake of Agastya and occupieth himself with the worship of the Pitris and celestials, fasting for three nights, acquireth, O king, the fruit of the Agnishtoma. Going thither, he that liveth on vegetables or fruits acquireth the status called Kaumara. One should next proceed to the beautiful asylum of Kanwa, which is worshipped by the whole world. That sacred wood characterised by holiness, existeth, O bull of the Bharata race, from very remote times. As soon as one entereth it, he is freed from all his sins. He who with regulated diet and vows worshippeth the Pitris and the gods there, obtaineth the fruit of a sacrifice that is capable of bestowing the fruition of all one's desires. Having walked round this asylum one must then go to the spot where Yayati fell (from heaven). He that goeth thither, acquireth the merit of a horse-sacrifice. One must then go to Mahakala with regulated diet and senses subdued. And having bathed in the tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A virtuous man should next proceed to the tirtha of Sthanu, the husband of Uma, known over the three worlds by the name of Bhadravata. That best of men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a gift of a thousand kine. And through the grace of Mahadeva, he acquireth the status of Ganapatya blessed with prosperity and peace and high grace. Having arrived then at the Narmada, that river celebrated over the three worlds, and given oblations of water to the Pitris and the gods, one acquireth the fruit of the horse-sacrifice. He that goeth into the Southern ocean, practising the Brahmacharya mode of life, and with senses subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to heaven. Having arrived at Charmanwati, with regulated diet and senses subdued, one acquireth, at the command of Rantideva, the merit of the Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to Arvuda, the son of Himavat, where there was a hole through the earth in days of yore. There is the asylum of Vasistha, celebrated over the three worlds. Having resided for one night, one obtaineth the merit of the gift of a thousand kine. He that, leading a Brahmacharya mode of life batheth in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of the gift of a hundred Kapila kine. One must next go, O king, to that excellent tirtha called Prabhasa. There Hutasana is always present in his own person. He, the friend of Pavana, O hero, is the mouth of all the gods. The man that with subdued and sanctified soul batheth in that tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra sacrifices. Proceeding next to the spot where the Saraswati mingleth with the sea, one obtaineth the fruit of the gift of a thousand kine and heaven also besides, O bull of the Bharata race, blazing forth for all time like Agni himself. He that with subdued soul batheth in the tirtha of the king of waters, and giveth oblations of water unto the Pitris and the gods, living there for three nights, blazeth forth like the Moon, and obtaineth also the fruit of the horse-sacrifice. One should next proceed, O best of the Bharata, unto the tirtha known by the name of Varadana, where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing in Varadana obtaineth the fruit of the gift of a thousand kine. One should next proceed with subdued senses and regulated diet to Dwaravati, where by bathing in Pindaraka, one obtaineth the fruit of the gift of gold in abundance. O blessed one, it is wonderful to relate that in that tirtha, to this day, coins with the mark of the lotus and lotuses also with the mark of the trident, are seen. O represser of heroes! And O bull among men, the presence of Mahadeva is there. Arriving then, O Bharata, at the spot where the Sindhu mingleth with the sea, one should with subdued soul bathe in that tirtha of Varuna. And bathing there and giving oblations of water to the Pitris, the Rishis, and the gods one acquireth, O bull of the Bharata race, the region of Varuna, and blazeth forth in effulgence of his own. Men of wisdom say that, by worshipping the god known by the name of Shankukarneswara, one acquireth ten times the merit of the horse-sacrifice. O bull of the Bharata race, having walked round that tirtha, one should, O thou foremost of the Kurus, go to that tirtha celebrated over the three worlds and known by the name of Drimi. That tirtha cleanseth from every sin, and it is there that the gods including Brahma worship Maheswara. Having bathed there and worshipped Rudra surrounded by the other gods, one is freed from all sins since birth. It was there, O best of men, that Drimi was adored by all the gods. Bathing there, O best of men, one obtaineth the fruit of the horse-sacrifice. O thou of great intelligence, Vishnu the creator of the universe, after slaying the Daityas and Danavas, went thither to purify himself. O virtuous one, one should next proceed to Vasudhara adored by all. The moment one arrives at that tirtha, one acquireth the fruit of the horse-sacrifice. And, O thou best of the Kurus, by bathing there with subdued soul and rapt attention, and giving oblations of water unto the gods and the Pitris one ascendeth unto the region of Vishnu and is adored there. In that tirtha, O bull of the Bharata race, there is a sacred lake of the Vasus. By bathing there and drinking of its water, one becometh regarded of the Vasus. There is a celebrated tirtha of the name of Sindhuttama, which destroyeth every sin. O best of men, by bathing there, one acquireth the fruit of the gift of gold in abundance. By arriving at Bhadratunga with sanctified soul and purity of conduct, one acquireth the region of Brahma and a high state of blessedness. There is then the tirtha of the Kumarikas of Indra, that is much resorted to by the Siddhas. O best of men, by bathing there, one obtaineth the region of Indra. In Kumarika there is another tirtha called Renuka, which is also resorted to by the Siddhas. A Brahmana by bathing there would become as bright as the Moon. Proceeding next to the tirtha called the Panchananda, with subdued sense and regulated diet, one obtaineth the fruit of the five sacrifices that have been mentioned one after another in the scriptures. Then, O king, one should go to the excellent region of Bhima. O best of the Bharatas by bathing in the tirtha there, that is called Yoni, a man (in his next birth) becometh, O king, the son of a goddess, bearing ear-rings decked with pearls, and obtaineth also the merit of the gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated over the three worlds and worshipping the grandsire, one obtaineth the fruit of the gift of a thousand kine. O virtuous one, one should then go to the excellent tirtha called Vimala, where to this day may be seen fishes of golden and silver hues. By bathing there, one soon acquireth the region of Vasava, and his soul being cleansed from every sin, he attaineth to a high state of blessedness. Proceeding next to Vitasta and giving oblations of water unto the Pitris and the gods, a man, O Bharata, obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha known by the name of Vitasta, is situate in the country of the Kasmiras and is the abode of the Naga Takshaka. Bathing there, a man certainly obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from every sin, he attaineth to a high state of blessedness. One should next proceed to Vadava celebrated over the three worlds. Bathing there with due rites in the evening, one should offer rice boiled in butter and milk, according to the best of his might, unto the deity of seven flames. Men of wisdom say that a gift made here in honour of the Pitris, becometh inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas, the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O king, having with subdued senses, accepted a course of austerities for a thousand years in order to move Vishnu to grace, cooked rice in milk and butter and gratified Kesava with oblations, each offered with seven Riks. And, O king, the gratified Kesava thereupon conferred on them the eight-fold attributes called Aiswarya and other objects that they desired. And having bestowed upon them these, that god disappeared in their sight like lightning in the clouds. And it is for this, O Bharata, that that tirtha became known by the name of Saptacharu, and if one offereth Charu there to the seven flamed deity, he obtaineth merit superior to that of the gift of a hundred thousand kine, to that of a hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices. Leaving Vadava, O king, one should then proceed to Raudrapada, and beholding Mahadeva there one obtaineth the merit of the horse-sacrifice. Proceeding then, with subdued soul and leading a Brahmacharya mode of life, to Manimat, and residing there for one night, one acquireth, O king, the merit of the Agnishtoma sacrifice. One should then go, O king, to Devika celebrated over the whole world. It was there, O bull of Bharata race, that, as heard by us, the Brahmanas first sprang into existence. There also is the region of the holder of the trident--a region that is celebrated over the world. Having bathed in Devika and worshipped Maheswara by offering him, to the best of one's might, rice boiled in milk and butter, a man obtaineth, O bull of the Bharata race, the merit of a sacrifice that is capable of filling every desire. There also is another tirtha of Rudra called Kamakhya, which is much resorted to by the gods. Bathing there, a man speedily obtaineth success. By touching also the water of Yajana. Brahmavaluka, and Pushpamva, one becometh free from sorrow in after life. The learned have said that the sacred tirtha of Devika, the resort of the gods and the Rishis, is five Yojanas in length and half a Yojana in breadth. One should then, in due order, proceed, O king, to Dirghasatra. There the gods with Brahma at their head, the Siddhas, and the greatest Rishis, with regulated vows and the recitation and acceptance of the preliminary pledge, perform the long-extending sacrifice. O king, by going only to Dirghasatra, O represser of foes, one obtaineth merit that is superior, O Bharata, to that of the Rajasuya or the horse-sacrifice. One should next proceed with subdued senses and regulated diet to Vinasana, where Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the region of the Nagas. One should proceed, next, to the inaccessible tirtha of Shasayana, where the cranes, O Bharata, disappearing in the form of sasas, re-appear every year in the month of Karttika, and bathe, O blessed chief of the Bharata race, in the Sarsawati. Bathing there, O tiger among men, one blazeth forth like the Moon, and obtaineth, O bull of the Bharata race, the merit of the gift of a thousand kine. One should next proceed, O thou of the Kuru race, to Kumarakoti, with subdued senses, and bathing there, worship the gods and the Puris. By doing this, one obtaineth the merit of the gift of ten thousand kine, and raiseth all his ancestors to higher regions. One should next, O virtuous one, proceed with subdued soul to Rudrakoti, where in olden days, O king, ten millions of Munis had assembled. And, O king, filled with great joy at the prospect of beholding Mahadeva, the Rishis assembled there, each saying, 'I will first behold the god! I will first behold the god!' And, O king, in order to prevent disputes amongst those Rishis of subdued souls, the Lord of Yoga, by the help of his Yoga power, multiplied himself into ten million forms, and stood before every one of them. And every one of these Rishis said, 'I have seen him first!' And gratified, O king, with the deep devotion of those Munis of subdued souls, Mahadeva granted them a boon, saying, 'From this day your righteousness shall grow!' And, O tiger among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the merit of the horse-sacrifice and delivereth his ancestors. One should next proceed, O king, to that highly sacred and celebrated region where the Saraswati mingles with the sea. Thither, O king, the gods with Brahma at their head and Rishis with wealth of asceticism repair for adoring Kesava on the fourteenth day of the lighted fortnight of the month of Chaitra. Bathing there, O tiger among men, one obtaineth the merit of giving away gold in abundance, and his soul being cleansed from every sin, he ascendeth to the region of Brahma. It is there, O king, that the Rishis have completed many a sacrifice. By a trip to that spot one obtaineth the merit of the gifts of a thousand kine.'"
SECTION LXXXIII
"Pulastya said, 'One should next proceed, O king, to the adored Kurukshetra at sight of which all creatures are freed from their sins. He is freed from all sins who constantly sayeth, 'I will live in Kurukshetra.' The very dust of Kurukshetra, conveyed by the wind, leadeth a sinful man to a blessed course (in after-life). They that dwell in Kurukshetra which lieth to the south of the Saraswati and the north of the Drishadwati, are said to dwell in heaven. O hero, one should reside there, O thou foremost of warriors, for a month. There, O lord of earth, the gods with Brahma at their head, the Rishis, the Siddhas, the Charanas, the Gandharvas, the Apsaras, the Yakshas and the Nagas, often repair, O Bharata, to the highly sacred Brahmakshetra. O foremost of warriors, the sins of one that desireth to repair to Kurukshetra even mentally are all destroyed, and he finally goeth into the region of Brahma. O son of the Kuru race, by repairing to Kurukshetra in a pious frame of mind, one obtaineth the fruit of the Rajasuya and horse sacrifices. By saluting next the Yaksha called Mankanaka, that mighty gate-keeper (of Kuvera), cue obtaineth the fruit of giving away a thousand kine. O virtuous king, one should next repair to the excellent region of Vishnu, where Hari is always present. Bathing there and bowing down unto Hari, the Creator of the three worlds, one obtaineth the fruit of the horse-sacrifice and repaireth to the abode of Vishnu. One should next repair to Pariplava, that tirtha celebrated over the three worlds, and (bathing there), O Bharata, one obtaineth merit that is greater than that of the Agnishtoma and the Atiratra sacrifices. Repairing next to the tirtha called Prithivi, one obtaineth the fruit of the gift of a thousand kine. The pilgrim should next, O king, proceed to Shalukini and bathing there in the Dasaswamedha one obtaineth the merit of ten horse-sacrifices. Proceeding next to Sarpadevi, that excellent tirtha of the Nagas, one obtaineth the merit of the Agnishtoma sacrifice and attaineth to the region of the Nagas. O virtuous one, one should next proceed to Tarantuka, the gatekeeper, and residing there for one night one obtaineth the merit of giving away a thousand kine. Proceeding next with subdued senses and regulated diet to Panchananda and bathing in the tirtha there, called Koti, one obtaineth the fruit of the horse-sacrifice. Proceeding then to the tirtha of the twin Aswins one obtaineth personal beauty. O virtuous one, one should next proceed to the excellent tirtha called Varaha, where Vishnu formerly stood in the form of a boar. Bathing there one obtaineth, O foremost of men, the merit of the horse-sacrifice. One should next, O king, repair to the tirtha called Sama in Jayanti. Bathing there one obtaineth the merit of Rajasuya sacrifice. By bathing in Ekahansa, a man obtaineth the merit of giving away a thousand kine. O king, a pilgrim repairing to Kritasaucha obtaineth the lotus-eyed deity (Vishnu) and perfect purity of soul. One should next proceed to Munjavata, that spot sacred to the illustrious Sthanu. Residing there without food for one night, one obtaineth the status called Ganapatya. There, O king, is the celebrated tirtha called Yakshini. O king, repairing to that tirtha and bathing there, one obtaineth fruition of all his desires. O bull of the Bharata race, that tirtha is regarded as the gate of Kurukshetra. The pilgrim should with concentrated soul, walk round it. Equal unto the Pushkaras, it was created by the high-souled Rama, the son of Jamadagni. Bathing there and worshipping the Pitris and the gods, one obtaineth, O king, the merit of the horse-sacrifice and becometh successful in everything. The pilgrim should next repair with concentrated soul to the Rama-hrada. There, O king, the heroic Rama of resplendent energy, exterminating the Kshatriyas by his might, dug five lakes and filled them, O tiger among men, with the blood of his victims, as heard by us. And having filled those lakes with Kshatriya blood, Rama offered oblations of blood to his sires and grandsires. Gratified (with the oblations) those Rishis then addressed Rama and said, 'O Rama, O Rama, O thou of great good fortune, we have been gratified with thee, O thou of the Bhrigu race, for this thy regard for the Pitris, and thy prowess, O exalted one! Blessed be thou and ask thou the boon thou choosest. What is that thou desirest, O thou of great splendour!' Thus addressed (by them), Rama, that foremost of smiters, said with joined hands these words unto the Pitris, stationed in the firmament, 'If ye have been gratified with me, if I have deserved your favour, I desire this favour of the Pitris, viz., that I may have pleasure again in ascetic austerities. Let me also, through your power, be freed from the sin I have committed by exterminating, from wrath, the Kshatriya race. Let also my lakes become tirthas celebrated over the world. The Pitris, hearing these blessed words of Rama, were highly gratified, and filled with joy they answered him saying, 'Let thy asceticism increase in consequence of thy regard for the Pitris. Thou hast exterminated the Kshatriyas from wrath. Freed art thou already from that sin, for they have perished as a consequence of their own misdeeds. Without doubt, these lakes of thine will become tirthas. And if one, bathing in these lakes, offereth oblations of the water thereof to the Pitris, the latter gratified with him will grant him desire, difficult of fulfilment in the world as also eternal heaven.' O king, having granted him these boons, the Pitris joyfully saluted Rama of the Bhrigu race and disappeared there and then. It was thus that the lakes of the illustrious Rama of the Bhrigu race became sacred. Leading a Brahmacharya mode of life and observing sacred vows, one should bathe in the lakes of Rama. Bathing therein and worshipping Rama, one obtaineth, O king, the merit of gift of gold in abundance. Proceeding next, O son of the Kuru race, to Vansamulaka, a pilgrim by bathing there, raiseth, O king, his own race. O best of the Bharatas, arriving next at the tirtha called Kayasodhana, and bathing there, one purifieth, without doubt, his body, and proceeded with purified body to the blessed region of unrivalled excellence. One should next repair, O virtuous one, to that tirtha, celebrated over the three worlds, called Lokoddara, where formerly Vishnu of great prowess had created the worlds. Arriving at that tirtha which is adored by the three worlds one earneth, O king, by bathing there, numerous worlds for himself. Repairing next with subdued soul to the tirtha called Sree, one acquires, by bathing there and worshipping the Pitris and the gods, high prosperity. Leading a Brahmacharya mode of life and with concentrated soul, one should proceed next to the tirtha called Kapila. Bathing there and worshipping one's own Pitris and the gods, a man earneth the fruit of the gift of a thousand Kapila kine. Repairing next to the tirtha called Surya and bathing there with subdued soul and worshipping the Pitris and the gods, fasting all the while, one obtaineth the fruit of the Agnishtoma sacrifice and goeth (finally) to the region of the Sun. The pilgrim by proceeding next to Gobhavana and bathing there obtaineth the merit of the gift of a thousand kine. O son of the Kuru race, a pilgrim by repairing then to the tirtha called Shankhini and bathing in the Devi-tirtha that is there, obtaineth high prowess. O king, one should then proceed to the tirtha called Tarandaka situated in the Saraswati and belonging to the illustrious chief of the Yakshas who is one of the gate-keepers (of Kuvera). O king, bathing there one obtaineth the fruit of the Agnishtoma sacrifice. O virtuous king, one should next repair to the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascendeth to the abode of Brahma. O king, one should then repair to the excellent tirtha called Sutirtha. There the Pitris are ever present along with the gods. One should bathe there and worship the Pitris and the gods. By so doing, one obtaineth the merit of the horse-sacrifice and goeth (finally) into the region of the Pitris. It is for this, O virtuous one, that Sutirtha situate in Amvumati is regarded as so excellent. And, O thou best of the Bharata race, having bathed in the tirtha of Kasiswara, one becometh freed from all diseases and is adored in the abode of Brahma. There, in that tirtha, is another called Matri. One that bathes in Matri tirtha hath a large progeny and obtaineth, O king, great prosperity. One should next proceed with subdued sense and regulated diet to the tirtha called Shitavana. And, O great king, it hath been seen that one merit of that tirtha which rarely belongs to any other, is that one only going thither obtaineth holiness. By casting off his hair in that tirtha one acquireth, O Bharata, great sanctity. There, in that tirtha, is another called Shwavillomapaha, where, O tiger among men, and chief of the Bharata race, learned Brahmanas that go to tirthas obtain great satisfaction by a dip into its waters. Good Brahmanas, O king, by casting off their hair in that tirtha acquire holiness by Pranayama and finally attain to a high state. There, O king, in that tirtha is also another called Dasaswamedhika. Bathing there, O tiger among men, one attains to a high state. One should next proceed, O king, to the celebrated tirtha called Manusha where, O king, a number of black antelopes afflicted by the hunter's arrows, plunging into its waters, were transformed into human beings. Bathing in that tirtha, leading a Brahmacharya mode of life and with concentrated soul, a man becomes freed from all his sins and is adored in heaven. Distant by a krosa, O king, to the east of Manusha there is a river celebrated by the name of Apaga that is restored to by the Siddhas. The man that offereth there the syamaka grain in honour of the gods and the Pitris acquireth great religious merit. And if one Brahmana is fed there, it becomes equivalent to feeding ten millions of Brahmanas. Having bathed in that tirtha and worshipped the gods and the Pitris and resided there for one night, a man obtaineth the merit of the Agnishtoma sacrifice. One should then repair, O king, to that excellent region of Brahma which, O Bharata, is known on earth by the name of Brahmodumvara. Bathing in the tank of the seven Rishis that is there, O bull among men, with pure mind and subdued soul, as also in the tirtha called Kedara of the high-souled Kapila, and beholding Brahma who is there, one's soul being purified from all sins, one goeth to the abode of Brahma. Proceeding next to the inaccessible tirtha called Kedara of Kapila, and burning one's sins there by ascetic penances, one acquireth the power of disappearance at will. One should next proceed, O king, to the celebrated tirtha called Saraka, and beholding Mahadeva there on the fourteenth day of the dark fortnight, one obtaineth all his wishes and goeth also into heaven. O son of the Kuru race, in Saraka and Rudrakoti as also in the well and the lakes that are there, thirty millions of tirthas are present. There in that tirtha, O chief of the Bharatas, is another called Ilaspada. Bathing there and worshipping the gods and the Pitris, one never sinketh into hell but obtaineth the fruit of the Vajapeya sacrifice. Repairing next to Kindana and Kinjapya, one acquireth, O Bharata, the merit of giving away in measureless abundance and the infinite recitation of prayers. Repairing next to the tirtha called Kalasi and bathing there devoutly and with the senses under control, a man obtaineth the fruit of the Agnishtoma sacrifice. To the east of Saraka, O chief of the Kurus, there is an auspicious tirtha known by the name of Anajanma, of the high-souled Narada. He that bathes there, O Bharata, obtaineth, after death, at the command of Narada various unrivalled regions. One should next proceed, on the tenth day of the lighted fortnight, to the tirtha called Pundarika. Bathing there, O king, one obtaineth the merit of the Pundarika sacrifice. One should next proceed to the tirtha called Tripishtapa that is known over the three worlds. There in that tirtha is the sacred and sin-destroying river called Vaitarani. Bathing there and adoring the god known by the mark of the bull and holding the trident in his hand, one's soul being purified from every sin one attaineth to the highest state. One should next proceed, O king, to the excellent tirtha called Phalakivana. There in that tirtha the gods, O monarch, having been present, performed their ascetic austerities extending for many thousand years. One should then proceed to the Dhrishadwati. Bathing there and worshipping the gods, one obtaineth, O Bharata, merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing in that tirtha called Sarvadeva, a man obtaineth, O king, the merit of giving away a thousand kine. Bathing next in the tirtha called Panikhata and worshipping all the gods, a man obtaineth merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices, besides acquiring that of the Rajasuya sacrifice and finally going into the region of the Rishis. One should next proceed, O virtuous one, to that excellent tirtha called Misraka. There, O tiger among kings, it hath been heard by us that the high-souled Vyasa, for the sake of the Brahmanas, hath mixed all the tirthas. He, therefore, that bathes in Misraka really bathes in all the tirtha. One should next proceed with subdued senses and regulated diet, to the tirtha called Vyasavana. Bathing in the tirtha called Manojava that is there, one obtaineth the merit of the gift of a thousand kine. Proceeding next to the Devi tirtha that is in Madhuvati, one that bathes there and worships the gods and the Pitris obtains at the command of the Goddess the merit of the gift of a thousand kine. Proceeding with regulated diet, he that bathes in the confluence of the Kausiki and the Drishadwati, becometh free from all his sins. One should next proceed to Vyasasthali where Vyasa of great intelligence, burning with grief for his son had resolved to cast off his body but was cheered again by the gods. Proceeding to that spot of Vyasa, one obtaineth the merit of a thousand kine. O son of the Kuru race, proceeding next to the well called Kindatta, he that throweth into it a measure of sesame, is freed from all his debts and obtaineth his success. Bathing in the tirtha called Vedi, one obtaineth the merit of the gift of a thousand kine. There are two other celebrated tirthas called Ahas and Sudina. Bathing there, O tiger among men, one goeth to the region of the Sun. One should next proceed to the tirtha called Mrigadhuma that is celebrated throughout the three worlds. One should bathe there, O king, in Ganga. Bathing there and worshipping Mahadeva, one obtaineth the merit of the horse-sacrifice. Bathing next in the Devi tirtha one obtaineth the merit of the gift of a thousand kine. One should then proceed to Vamanaka celebrated over the three worlds. Bathing there in Vishnupada and worshipping Vamana one's soul being purified from every sin, one goeth to the abode of Vishnu. Bathing next in Kulampuna, one sanctifieth his own race. Proceeding then to the Pavana-hrada, that excellent tirtha of the Marutas, and bathing there, O king and tiger among men, one becometh adored in the region of the Wind-god. Bathing in the Amara-hrada and worshipping with devotion the chief of the celestials, one becometh adored in heaven and courseth, seated on an excellent car, in the company of the immortals. O best of great men, bathing next with due rites in the tirtha called Sali surya, of Salihotra, one obtaineth the merit of the gift of a thousand kine. O best of the Bharatas, there is a tirtha called Sreekunja in the Saraswati. Bathing there, O best of men, one obtaineth the merit of the Agnishtoma sacrifice. O son of the Kuru race, one should next repair to Naimishakunja. O king, the Rishis engaged in ascetic austerities in the woods of Naimisha had, in days of old, taking the vow of pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati, O chief of the Bharatas, a grove was made, which might serve for a resting spot for themselves, and which was highly gratifying to them. Bathing in the Saraswati there, one obtaineth the merit of the Agnishtoma sacrifice. One should next proceed, O virtuous one, to the excellent tirtha called Kanya. Bathing there one obtaineth the merit of the gift of a thousand kine. One should next proceed to the excellent tirtha of Brahma. Bathing there, a person, of the (three) inferior orders, obtaineth the status of a Brahmana, and if one be a Brahmana, his soul being purified from every sin, he attaineth to the highest state. One should then, O best of men, proceed to the excellent tirtha called Soma. Bathing there, O king, one obtaineth the region of Soma. One should next proceed, O king, to the tirtha called Saptasaraswata, where the celebrated Rishi, Mankanaka, had obtained ascetic success. O king, it hath been heard by us that in days of old Mankanaka having cut his hand with the pointed blade of the Kusa grass, there flowed from his wound vegetable juice (instead of blood). And beholding vegetable juice flow from his wound, the Rishi began to dance with wonder-expanded eyes. And as the Rishi danced, all the mobile and immobile creatures also, overwhelmed with his prowess, began to dance with him. Then, O king, the gods with Brahma at their head and Rishis endued with the wealth of asceticism moved by the act of Mankanaka, represented the matter to Mahadeva, saying, 'It behoveth thee, O god, to act in such a way that this Rishi may not dance.' Thus addressed, Mahadeva, with heart filled with joy, approached the dancing Rishi, and moved by the desire of doing good to the gods, said, 'O great Rishi, O virtuous one, why dost thou dance? O bull among Munis, what can be the reason of this thy present joy?' The Rishi answered, 'O best of Brahmanas, I am an ascetic that tread the path of virtue. Dost thou not behold, O Brahmana, that vegetable juice floweth from the wound in my hand? Filled with great joy at sight of this, I am dancing.' Addressing the Rishi blinded by emotion, the god laughingly said, 'O Brahmana, I do not wonder at this. Behold me.' Having said this, O best of men, Mahadeva, O sinless king, pressed his thumb by the tip of his own finger. And, lo, from the wound thus inflicted, there came out ashes white as snow. And beholding this, O king, that Muni became ashamed and fell at the feet of the god. And believing that there was nothing better and greater than the god Rudra, he began to adore him in these words:
"O holder of the trident, thou art the refuge of the celestials and the Asuras, of, indeed, the universe. By thee have been created the three worlds with their mobile and immobile beings. It is thou again that swallowest everything at the end of the Yuga. Thou art incapable of being known by the gods themselves, far less by me. O sinless one, the gods with Brahma at their heads are all displayed in thee. Thou art all, the Creator himself and the Ordainer of the worlds. It is by thy grace that all the gods sport without anxiety or fear. And adoring Mahadeva thus the Rishi also said, 'O god of gods, grant me thy grace, so that my asceticism may not diminish.' Then that god of cheerful soul answered the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a thousandfold through my grace. And, O great Muni, I shall dwell with thee in this thy asylum. Bathing in Saptasaraswata, they that will worship me, shall be able to attain everything here and hereafter. And, without doubt, they shall all attain to the Saraswata region in the end.' Having said this, Mahadeva disappeared then and there.
"After visiting Saraswata, one should proceed to Ausanasa celebrated over the three worlds. There, O Bharata, the gods with Brahma at their head, and Rishis endued with wealth of asceticism, and the illustrious Kartikeya, were ever present during two twilights and the mid-day, impelled by the desire of doing good to Bhargava. There in that tirtha is another called Kapalamochana, which cleanseth from every sin. O tiger among men, bathing there one is cleansed from every sin. One should then proceed to the tirtha called Agni. Bathing there, O bull among men, one obtaineth the regions of agni and raiseth his own race (from lower regions). There in that tirtha is another, O chief of the Bharatas, that belongeth to Viswamitra. Bathing there, O best of men, one obtaineth the status of a Brahmana. Proceeding next to Brahmayoni in purity of body and with subdued soul, one obtaineth, O tiger among men, by bathing there, the abode of Brahma, and sanctifieth, without doubt, his own race to the seventh generation up and down. One should next proceed, O king, to the tirtha celebrated over the three worlds, which is called Prithudaka, belonging to Kartikeya. One should bathe there and occupy oneself in the worship of the Pitris and the gods. Whatever evil hath been committed, knowingly or unknowingly, by man or woman, impelled by human motives, is all destroyed, O Bharata, by a bath in that tirtha. Bathing there one obtaineth, too, the merit of the horse-sacrifice and heaven also. The learned have said that Kurukshetra is holy; that holier than Kurukshetra is the Saraswati; that holier than the Saraswati are all the tirthas together, and that holier than all the tirthas together is Prithudaka. He that engaged in the recitation of prayers casteth off his body at Prithudaka, which is the best of all tirthas, becometh an immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in the Vedas also, that one should, O king, go to Prithudaka, with subdued soul. O son of Kuru race, there is no tirtha which is superior to Prithudaka. Without doubt, that tirtha is purifying, holy and sin-destroying. O best of men, it hath been said by learned persons that men, however sinful, by bathing in Prithudaka, go to heaven. O best of the Bharatas, there in that tirtha is another called Madhusrava. Bathing there, O king, one obtaineth the merit of giving away a thousand kine. One should then proceed, O king, to that celebrated and sacred tirtha where the Saraswati uniteth with the Aruna. One that batheth there, having fasted for three nights, is cleansed of even the sin of slaying a Brahmana, and obtaineth also merit that is superior to that of either the Agnishtoma or Atiratra sacrifice, and rescueth his race to the seventh generation up and down. There in that tirtha is another, O perpetuator of the Kuru race, that is called Ardhakila. From compassion for the Brahmanas, that tirtha was made by Darbhi in days of old. Without doubt, by vows, by investiture of the sacred, by fasts, by rites and by Mantras, one becometh a Brahmana. O bull among men, it hath been seen, however, by learned persons of old that even one destitute of rites and Mantras, by only bathing in that tirtha becometh learned and endued with the merit of vows. Darbhi had also brought hither the four oceans. O best of men, one that batheth here, never meeteth with distress hereafter and obtaineth also the merit of giving away four thousand kine. One should next repair, O virtuous one, to the tirtha called Satasahasraka. Near to this is another called Sahasraka. Both are celebrated, and one that batheth in them, obtaineth the merit of giving away a thousand kine. Fasts and gifts there multiply a thousandfold. One should next proceed, O king, to the excellent tirtha called Renuka. One should bathe there and worship the Pitris and the gods. By this, cleansed from every sin, he obtaineth the merit of the Agnishtoma sacrifice. Bathing next in the tirtha called Vimochana with passions and senses under control, one is cleansed from all the sins generated by the acceptance of gifts. With senses under control and practising the Brahmacharya mode of life, one should next repair to the woods of Panchavati. By a sojourn thither, one earneth much virtue and becometh adored in the regions of the virtuous. One should next go to the tirtha of Varuna called Taijasa, blazing in effulgence of its own. There in that tirtha is the lord of Yoga, Sthanu himself, having for his vehicle the bull. He that sojourneth there, obtaineth success by worshipping the god of gods. It was there that the gods with Brahma at their head and Rishis endued with wealth of asceticism, installed Guha as the generalissimo of the celestials. To the east of that tirtha is another, O perpetuator of Kuru race, that is called Kuru tirtha. With senses under control and leading a Brahmacharya mode of life, he that bathes in Kuru-tirtha, becometh cleansed of all his sins and obtaineth the region of Brahma. With subdued senses and regulated diet one should next proceed to Svargadwara. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice and goeth to the abode of Brahma. The pilgrim should then, O king, proceed to the tirtha called Anaraka. Bathing there, O king, one never meeteth with distress hereafter. There, O king, Brahma himself with the other gods having Narayana at their head, is ever present, O tiger among men! And, O royal son of the Kuru race, the wife also of Rudra is present there. Beholding the goddess, one never meeteth with distress hereafter. There in that tirtha O king, is also (an image of) Visweswara, the lord of Uma. Beholding the god of gods there, one is cleansed of all his sins. Beholding also (the image of) Narayana from whose navel had sprung the lotus, one blazeth forth, O royal represser of all foes, and goeth to the abode of Vishnu. O bull among men, he that batheth in the tirthas of all the gods, is exempted from every sorrow and blazeth forth like the Moon. The pilgrim should next proceed, O king, to Swastipura. By walking around that place, one obtaineth the merit of giving away a thousand kine. Arriving next at the tirtha called Pavana, one should offer oblations to the Pitris and the gods. By this, he obtaineth, O Bharata, the merit of the Agnishtoma sacrifice. Near to that is Ganga-hrada, and another, O Bharata, called Kupa. Thirty millions of tirthas, O king, are present in that Kupa. Bathing there, O king, a person obtaineth heaven. Bathing also in the Ganga-hrada and adoring Maheswara, one obtaineth the status of Ganapatya and rescueth his own race. One should next proceed to Sthanuvata, celebrated over the three worlds. Bathing there, O king, one obtaineth heaven. One should then proceed to Vadaripachana, the asylum of Vasishtha. Having tasted there for three nights, one should eat jujubes. He that liveth on jujubes for twelve years, and he that fasteth at the tirtha for three nights, acquireth merit that is eternal. Arriving then at Indramarga, O king, and fasting there for a day and night the pilgrim becometh adored in the abode of Indra. Arriving next at the tirtha called Ekaratra, a person that stayeth there for one night, with regulated vows and refraining from untruth, becometh adored in the abode of Brahma. One should next go, O king, to the asylum of Aditya--that illustrious god who is a mass of effulgence. Bathing in that tirtha celebrated over three worlds, and worshipping the god of light, one goeth to the region of Aditya and rescueth his own race. The pilgrim then, O king, bathing in the tirtha of Soma, obtaineth, without doubt, the region of Soma. One should next proceed, O virtuous one, to the most sacred tirtha of the illustrious Dadhicha, that sanctifying tirtha which is celebrated over the whole world. It was here that Angiras, that ocean of ascetic austerities belonging to the Saraswata race, was born, Bathing in that tirtha, one obtaineth the merit of the horse-sacrifice, and without doubt, gaineth also residence in the legion of Saraswati. With subdued senses and leading a Brahmacharya mode of life, one should next proceed to Kanyasrama. Residing there for three nights, O king, with subdued senses and regulated diet, one obtaineth a hundred celestial damsels and goeth also to the abode of Brahma. One should next, O virtuous one, proceed to the tirtha called Sannihati. Sojourning thither the gods with Brahma at their head and Rishis endued with wealth of asceticism earn much virtue. Bathing in the Saraswati during a solar eclipse, one obtaineth the merit of a hundred horse-sacrifices, and any sacrifice that one may perform there produceth merit that is eternal. Whatever tirthas exist on earth or in the firmament, all the rivers, lakes, smaller lakes, springs, tanks, large and small, and spots sacred to particular gods, without doubt, all come, O tiger among men, month after month, and mingle with Sannihati, O king of men! And it is because that all other tirthas are united together here, that this tirtha is so called. Bathing there and drinking of its water, one becometh adored in heaven. Listen now, O king, to the merit acquired by that mortal who performeth a Sraddha on the day of the new moon during a solar eclipse. The person that performeth a Sraddha there, after having bathed in that tirtha, obtaineth the merit that one earneth by properly celebrating a thousand horse-sacrifices. Whatever sins a man or woman committeth, are, without doubt, all destroyed as soon as one batheth in that tirtha. Bathing there one also ascendeth to the abode of Brahma on the lotus-coloured tar. Bathing next in Koti-tirtha, after having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth the merit of giving away gold in abundance. Near to this, O best of the Bharatas, is a tirtha called Gangahrada. One should bathe there, O virtuous one, with subdued soul and leading a Brahmacharya mode of life. By this, one obtaineth merit that is greater than that of a Rajasuya and horse-sacrifices. The tirtha called Naimisha is productive of good on earth. Pushkara is productive of good in the regions of the firmament; Kurukshetra, however, is productive of good in respect of all the three worlds. Even the dust of Kurukshetra, carried by the wind, leadeth sinful men to a highly blessed state. They that reside in Kurukshetra, which lieth to the north of the Drishadwati and the south of the Saraswati, really reside in heaven. 'I will go to Kurukshetra,' 'I will dwell in Kurukshetra,' he that uttereth those words even once, becometh cleansed of all sins. The sacred Kurukshetra which is worshipped by Brahmarshis, is regarded as the sacrificial altar of the celestials. Those mortals that dwell there, have nothing to grieve for at any time. That which lieth between Tarantuka and Arantuka and the lakes of Rama and Machakruka is Kurukshetra. It is also called Samantapanchaka and is said to be the northern sacrificial altar of the Grandsire.'
SECTION LXXXIV
"Pulastya said, 'Then, O great king, one should proceed to the excellent tirtha of Dharma, where the illustrious god of justice had practised highly meritorious austerities. And it is for this that he made the spot a sacred tirtha and rendered it celebrated by his own name. Bathing there, O king, a virtuous man with concentrated soul certainly sanctifieth his family to the seventh generation. One should then repair, O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice, and goeth to the region of the Munis. Then, O monarch, a man should repair to the Saugandhika-vana. There dwell the celestials with Brahma at their head, Rishis endued with wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the Kinnaras and the serpents. As soon as one entereth these woods, he is cleansed of all his sins. Then, O king, should one repair to the sacred goddess Saraswati, known there as the goddess Plaksha, that best of streams and foremost of rivers. There should one bathe in the water issuing from an ant-hill. (Bathing there and) worshipping the Pitris and the gods, one obtaineth the merit of the horse-sacrifice. There existeth a rare tirtha called Isanadhyushita, lying from the ant-hill at the distance of six throws of a heavy stick. As seen in the Puranas, O tiger among men, bathing there a man obtaineth the merit of giving away a thousand Kapila kine and of the horse-sacrifice. Journeying next, O foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man becometh adored in heaven. Repairing to another tirtha there called Trisulakhata, one should bathe and set himself to worship the Pitris and the gods. Doing so, without doubt, one obtaineth, after death, the status of Ganapatya. One should next proceed, O king, to the excellent spot of the Goddess celebrated over the three worlds by the name of Sakamvari. There, for the space of a thousand celestial years, she of excellent vows, month after month, had subsisted upon herbs, O king of men! And attracted by their reverence for the Goddess, many Rishis with wealth of asceticism, came thither, O Bharata. and were entertained by her with herbs. And it is for this that they bestowed on her the name of Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt attention and leading a Brahmacharya mode of life and passeth three nights there in purity and subsisting on herbs alone, obtaineth, at the will of the goddess, the merit of him that liveth upon herbs for twelve years. Then should one proceed to the tirtha called Suvarna, famed through the three worlds. There in days of old, Vishnu had paid his adorations to Rudra, for his grace, and obtaineth also many boons difficult of acquisition even by the gods. And, O Bharata, the gratified destroyer of Tripura said, 'O Krishna, thou shalt, without doubt, be much beloved in the world, and the foremost of everything in the universe.' Repairing thither, O king, and worshipping the deity having the bull for his mark, one obtaineth the merit of the horse-sacrifice as also the status of Ganapatya. One should next proceed to the tirtha of Dhumavati. Fasting there for three nights, one obtaineth, without doubt, all the wishes cherished by him. To the southern half of this spot of the Goddess, there is, O king, a tirtha called Rathavarta. One should, O virtuous one, go up to that place, with devout heart, and having his senses under control. By this, through the grace of Mahadeva, one attaineth to an exalted state. After walking round the place, one should, O bull of the Bharata race, proceed to the tirtha named Dhara, which, O thou of great wisdom, washeth off all sins. Bathing there, O tiger among men, a man is freed from every sorrow. One should then repair, O virtuous one, after bowing to the great mountain (Himavat), to the source of the Ganges, which is, without doubt, like the gate of heaven. There should one, with concentrated soul, bathe in the tirtha called Koti. By this, one obtaineth the merit of the Pundarika sacrifice, and delivereth his race. Residing one night there, one acquireth the merit of giving away a thousand kine. By offering oblations of water duly to the gods and the Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there), becometh adored in the regions of the virtuous. Bathing next at Kanakhala, and fasting there for three nights, a person reapeth the merit of the horse-sacrifice and goeth to heaven. Then O lord of men, the pilgrim should repair to Kapilavata. Fasting for one night there, he obtaineth the merit of giving away a thousand kine. O king, there is a tirtha of the illustrious Kapila, king of the Nagas, that is celebrated, O thou best of Kurus, over all the worlds. Bathing there at the Nagatirtha one obtaineth, O king, the merit of giving away a thousand Kapila kine. One should next repair to the excellent tirtha of Santanu, called Lalitika. Bathing there, O king, one never sinketh into distress (hereafter). The man that bathes at the confluence of the Ganga and the Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his race. One should next, O king, go to Sugandha, celebrated over the world. By this, cleansed of every sin, he becometh adored in the abode of Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta. Bathing there, one ascendeth to heaven. Bathing at the confluence of the Ganga and the Saraswati, a person obtaineth the merit of the horse-sacrifice and also ascendeth to heaven. Proceeding next to Bhadrakarneswara and worshipping the gods duly, one, without sinking into distress, becometh adored in heaven. Then, O lord of men, the pilgrim should proceed to the tirtha called Kuvjamraka. By this he obtaineth the merit of giving away a thousand kine, and heaven also. Then, O king, the pilgrim should go to the Arundhativata. Proceeding thither with concentrated soul and practising the Brahmacharya vows, one that batheth in Samudraka and fasteth for three nights, obtaineth the merit of the horse-sacrifice and of giving away a thousand kine, and also rescueth his race. One should next proceed to Brahmavarta, with concentrated soul and practising the Brahmacharya vows. By this, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Soma. The man that proceedeth to the Yamuna-prabhava, (the source of the Yamuna) and batheth there, obtaineth the merit of the horse-sacrifice and is worshipped in heaven. Arriving at Darvisankramana, that tirtha which is worshipped of the three worlds, a person obtaineth the merit of the horse-sacrifice and goeth to heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which is worshipped by Siddhas and Gandharvas, and staying there for five nights, one obtaineth the merit of giving away gold in abundance. Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata, should one proceed to Rishikulya and Vasishtha. By visiting the latter, all orders attain to Brahmanhood. Repairing to Rishikulya and bathing there, and living a month upon herbs, and worshipping the gods and Pitris, one is cleansed of all his sins, and obtaineth the region of the Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of the horse-sacrifice. Repairing then to Vipramoksha, one is freed from every sin. Proceeding then to the tirtha of Krittika and Magha, one, O Bharata, obtaineth the merit superior to that of the Agnishtoma and Atiratha sacrifices. The man who, repairing to the excellent tirtha called Vidya, batheth there in the evening, obtaineth proficiency in every kind of knowledge. One should next reside for one night at Mahasrama capable of destroying every sin, taking a single meal. By this, one obtains many auspicious regions, and delivers ten preceding and ten succeeding generations of his race. Dwelling next for a month of Mahalaya, and fasting there for three nights, one's soul is cleansed of all sins and one acquires the merit of giving away gold in abundance. Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth the merit of the horse-sacrifice and the state of Usanas. Going next to the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth personal beauty as witnessed by the ancients. Proceeding next to Brahmani with subdued senses and observing the Brahmacharya vow, a person ascendeth to the region of Brahma on a lotus-hued car. One should repair next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth for aye Brahma with the gods. By only purposing to go to Naimisha, half one's sins are destroyed; by entering it, one is cleansed of all his sins. The pilgrim of subdued senses should stay at Naimisha for a month; for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing there, with restrained senses and regulated fare, one obtains, O Bharata, the merit of the cow-sacrifice, and also sanctifies, O best of the Bharatas, his race for seven generations both upwards and downwards. He who renounceth his life at Naimisha by fasting, enjoyeth happiness in the heavenly regions. Even this is the opinion of the wise. O foremost of kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda and fasting there for three nights, a man obtaineth the merit of the Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to the Saraswati, one should offer oblations unto the gods and the Pitris. By this, one certainly enjoyeth bliss in the regions called Saraswata. Then should one wend to Vahuda, with subdued soul and observing the Brahmacharya vow. Residing there for one night, one becometh adored in heaven, and obtaineth also, O Kaurava, the merit of the Devasatra sacrifice. Then should one repair to the holy Kshiravati, frequented by holier men. By worshipping the gods and the Pitris there, one obtains the merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with subdued soul and observing the Brahmacharya vow, and residing there for one night, one is adored in heaven. One should next proceed to the excellent Gopratra in the Sarayu, whence Rama, O king, with all his attendants and animals, renouncing his body, ascended to heaven in consequence of the efficacy of the tirtha alone. Bathing in that tirtha, O Bharata, one's soul, through Rama's grace, and by virtue of his own deeds, being cleansed of all sins, one becometh adored in heaven. O Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on the Gomati, and bathing there, one obtaineth the merit of the horse-sacrifice, and sanctifieth also his own race. There, O bull of the Bharata race, is another tirtha called Satasahasrika. Bathing there, with restrained senses and regulated diet, a person reapeth, O bull of Bharata race, the merit of giving away a thousand kine. Then should one, O king, go to the unrivalled tirtha called Bhartristhana. By this, a person obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha called Koti, and worshipping Kartikeya, a man reapeth, O king, the merit of giving away a thousand kine, and acquireth great energy. Proceeding next to Varanasi, and worshipping the god having the bull for his mark, after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha called Avimukta, and beholding there the god of gods, the pilgrim, from such sight alone, is immediately cleansed of even the sin of slaying a Brahmana. By renouncing one's life there, one obtaineth deliverance. Arriving next, O king, at the rare tirtha called Markandeya celebrated over the world and situated at the confluence of the Ganges, a person obtaineth the merit of Agnishtoma sacrifice, and delivereth his race. Sojourning next to Gaya, with subdued senses and observing the Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also rescueth his race. There in that tirtha is the Akshaya-vata, celebrated over the three worlds. Whatever is offered there to the Pitris is said to become inexhaustible. Bathing there at the Mahanadi, and offering oblations to the gods and the Pitris, a man acquireth eternal regions, and also rescueth his race. Proceeding then to Brahma-sara that is adorned by the woods of Dharma, and passing one night there, a man attaineth to the region of Brahma. In that lake, Brahma had raised a sacrificial pillar. By walking round this pillar, a person acquireth the merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to Denuka celebrated over the world. Staying there for one night and giving away sesame and kine, one's soul being cleansed from every sin, one ascendeth, without doubt to the region of Soma. There, O king, on the mountains, the cow called Kapila used to range with her calf. There is little doubt, of this, O Bharata, the hoof-marks, of that cow and her calf are seen there to this day. By bathing in those hoof-prints, O foremost of monarchs, whatever sin a man may have incurred is, O Bharata, washed away. Then should one go to Gridhravata, the spot consecrated to the trident-bearing god. Approaching the deity having the bull for his mark one should rub himself with ashes. If a Brahmana, he obtains the merit of observing the twelve year's vow and if belonging to any of the other orders, he is freed from all his sins. One should next proceed to the Udyanta mountains, resounding with melodious notes. There, O bull of the Bharata race, is still seen the foot-print of Savitri. The Brahmana of rigid vows, who sayeth his morning, noon and evening prayers there, obtaineth the merit of performing that service for twelve years. There, O bull of the Bharata race, is the famous Yonidwara. Repairing thither, a person becometh exempted from the pain of rebirth. The person that stayeth at Gaya during both the dark and lighted fortnights, certainly sanctifieth, O king, his own race up and down to the seventh generation. One should wish for many sons so that even one may go to Gaya, or celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the pilgrim should proceed to Phalgu. By this, he obtains the merit of horse-sacrifice, and acquires great success. O king, one should repair then, with subdued soul, to Dharmaprishta. There, O foremost of warriors, dwelleth Dharma for aye. Drinking of the water of a well which is there, and purifying one's self by a bath, he that offereth oblations to the gods and the Pitris is cleansed of all his sins and ascendeth to heaven. There in that tirtha is the hermitage of the great Rishi Matanga of soul under complete control. By entering that beautiful asylum capable of soothing fatigue and sorrow, one earneth the merit of the Gavayana sacrifice, and by touching (the image of) Dharma which is there, one obtaineth the fruit of the horse-sacrifice. One should next go, O king, to the excellent tirtha called Brahmasthana. Approaching Brahma, that bull among male beings, who is there, one acquireth, O mighty monarch, the merit of the Rajasuya and horse-sacrifices. The pilgrim should then repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven) as happily as (the Rishi) Kakshiyan. After purifying himself, one should partake there of the offerings daily made unto the Yakshini. By this, one is freed from the sin of even slaying a Brahmana, through the Yakshini's grace. Proceeding next to Maninaga, one obtains the merit of giving away a thousand kine. O Bharata, he that eateth anything relating to the tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to its poison. Residing there for one night, one is cleansed of one's sins. Then should one proceed to the favourite wood of the Brahmarshi Gautama. There bathing in the lake of Ahalya, one attaineth to an exalted state. Beholding next the image of Sree, one acquireth great prosperity. There in that tirtha is a well celebrated over the three worlds. Bathing in it, one obtaineth the merit of the horse-sacrifice. There also existeth a well sacred to the royal Rishi Janaka, which is worshipped by the gods. Bathing in the well, one ascendeth to the region of Vishnu. Then should one repair to Vinasana that destroys every sin. By a sojourn thither, one obtaineth the merit of the Vajapeya sacrifice, and goeth also to the region of Soma. Proceeding next to Gandaki which is produced by the waters of every tirtha, a person acquireth the merit of the Vajapeya sacrifice, and ascendeth also to the solar region. Proceeding next to the Visala, that river celebrated over the three worlds, one obtaineth the merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing then, O virtuous one, to the woody seat of ascetics that is called Adhivanga, one obtains, without doubt, great happiness amongst the Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas, one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to heaven. Arriving then, O lord of earth, at the stream called Maheswari, one obtaineth the merit of the horse-sacrifice and also rescueth his own race. Repairing next to the tank of the celestials, one earneth immunity from misfortune, and also the merit of the horse-sacrifice. One should next go to Somapada, with subdued soul and leading a Brahmacharya mode of life. Bathing in Maheswarapada that is there, one reapeth the merit of the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it is well known that ten millions of tirthas exist together. A wicked Asura in the shape of a tortoise had, O foremost of monarchs, been carrying it away when the powerful Vishnu recovered it from him. There in that tirtha should one perform his ablutions, for by this he acquireth the merit of the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then, O best of kings, should one proceed to the place of Narayana, where, O Bharata, Narayana is ever present and dwelleth for aye. There the gods with Brahma at their head, Rishis endued with wealth of asceticism, the Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha, and Vishnu of wonderful deeds hath become known as Salagrama. Approaching the eternal Vishnu, that lord of the three worlds, that giver of boons, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Vishnu. There in that place, O virtuous one, is a well, capable of destroying every sin. The four seas are ever present in that well. He that bathes in it, O king, will have immunity from misfortune. Beholding (the image of) the boon-giving, eternal, and fierce Mahadeva who is there, one shineth, O king, like the moon emerged from the cloud. Bathing then in Jatismara, with pure mind and subdued senses, one acquireth, without doubt, the recollections of his former life. Proceeding then to Maheswarapura, and worshipping the god having the bull for his mark, fasting the while, one obtaineth, without doubt, the fruition of all his desires. Repairing then to Vamana that destroys every sin, and beholding the god Hari, one acquireth exemption from every misfortune. One should next go to the asylum of Kusika that is capable of removing every sin. Repairing then to the river Kausika that cleanseth from even great sins, one should bathe in it. By this one obtaineth the merit of Rajasuya sacrifice. One should next, O foremost of kings, proceed to the excellent woods of Champaka. By spending there one night, one acquireth the merit of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha of rare worth, and passing one night there, one reapeth the fruit of the gift of a thousand kine. Beholding there (the image of) Visweswara of great splendour, with his consort the goddess, a person obtaineth, O bull among men, the region of Mitra-Varuna. By fasting there for three nights, a man acquireth the merit of the Agnishtoma sacrifice. By visiting Kanya-samvedya, with senses restrained and regulated fare, one acquireth, O bull among men, the region of Manu, the lord of creation. Rishis of rigid vows have said that he that giveth away rice or maketh any gift at the tirtha called Kanya, rendereth such gift eternal. Arriving next at Nischira celebrated over the three worlds, one obtaineth the merit of the horse-sacrifice and goeth to the legion of Vishnu. O king, those that give away at the confluence of the Nischira, ascend to the blessed region of Brahma. There in that tirtha is the asylum of Vasishtha that is known over the three worlds. Bathing there, one obtaineth the merit of the Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by celestial Rishis, one acquireth the merit of the horse-sacrifice, and also delivereth his race. Then should one, O king, go to the lake of the Muni Kausika, where Kusika's son, Viswamitra, obtained high success. Bathing there, a person acquireth the merit of the Vajapeya sacrifice. There, O hero, at Kausika, should one reside for a month, O bull of the Bharata race! By a month's residence there, one reapeth the merit of the horse-sacrifice. He that resideth at the best of tirthas called Maha-hrada, enjoys immunity from misfortune, and also obtains the merit of giving away gold in abundance. Beholding next Kartikeya who dwelleth at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice. Proceeding then to Agnidhara celebrated over the three worlds, and beholding there after a bath the eternal and boon-giving Vishnu, that god of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding next to the Grandsire's tank near the snowcapped of mountains, and bathing in it, a man obtains the merit of the Agnishtoma sacrifice. Falling from the Grandsire's tank, is that world-sanctifying (stream), celebrated over the three worlds, called Kumara-Dhara. Bathing there, one regardeth himself as having all his purposes fulfilled. Fasting in that tirtha for three days, one is even cleansed from the sin of slaying a Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of the great goddess Gauri, famed over the three worlds. Ascending it, O best of men, one should approach Stana-Kunda. By touching the waters of Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice. Bathing in that tirtha and worshipping the gods and Pitris, one acquireth the merit of the horse-sacrifice and also ascendeth to the region of Indra. Arriving next at the well of Tamraruna, that is frequented by the gods, one acquireth, O lord of men, the merit that attaches to human sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki and the Aruna, and fasting there for three nights a man of learning is cleansed of all his sins. Proceeding next to the tirtha called Urvasi, and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama becometh adored in the world. The ancients knew that by touching the waters of Kokamukha, with steady vows and leading Brahmacharya mode of life, the memory of one's former life is revived. Arriving next with speed to the river called Nanda a regenerate one becometh freed from all his sins and ascendeth with soul under control to Indra's region. Proceeding next to the island called Rishabha, that is destructive of cranes, and bathing in the Saraswati, an individual blazeth forth in heaven. Proceeding next to the tirtha called Auddalaka frequented by Munis, and bathing there one is cleansed of all his sins. Repairing next to the sacred tirtha called Dharma that is visited by Brahmarshis, one acquireth the merit of the Vajapeya sacrifice and becometh respected in heaven. Proceeding next to Champa and bathing in the Bhagirathi he that sojourneth to Dandaparna, acquireth the merit of giving away a thousand kine. Then should one proceed to the sacred Lalitika that is graced by the presence of the virtuous. By this one acquireth the merit of the Rajasuya sacrifice and is regarded in heaven."
SECTION LXXXV
"Pulastya said, 'Arriving next at the excellent tirtha called Samvedya in the evening, and touching its waters, one surely obtaineth knowledge. Created a tirtha in days of yore by Rama's energy, he that proceedeth to Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding next to the river Karatoya, and fasting there for three nights, a man acquireth the merit of the horse-sacrifice. Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice. Crossing over to the opposite bank of the Ganga, he that batheth there having resided for three nights is, O king, cleansed from all his sins. One should next proceed to the Vaitarani capable of destroying every sin. Arriving next at the tirtha named Viraja one shineth like the moon, and sanctifying his race rescueth it and is himself cleansed of all his sins. He that bathes in Viraja further reapeth the merit of giving away a thousand kine besides sanctifying his line. Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice. Touching next the waters of the Vansagulma constituting the sources of both the Sona and the Narmada, one obtaineth the merit of the horse-sacrifice. Sojourning next to the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights one earneth the merit of the Vajapeya sacrifice, and of the gift of a thousand kine, and also delivereth his race. Arriving at Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls. By bathing in Pushpavati and fasting there, O king, for three nights one sanctifieth his own race, besides earning the merit of the gift of a thousand kine. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one obtaineth long life, and also goeth to heaven. Arriving next at Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the merit of giving away a thousand kine. Then should one go to the sacred Lapetika, graced by the presence of the pious. By so doing one reapeth the merit of the Vajapeya sacrifice and also becometh regarded by the gods. Proceeding next to the mountain called Mahendra, inhabited (of yore) by Jamadagnya, and bathing in Rama's tirtha, a person acquireth the merit of the horse-sacrifice. Here is Matanga's tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, a man obtaineth the merit of giving away a thousand kine. Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success."'
Proceeding next to the mountain Rishabha in Pandya, worshipped by the gods, one obtains the merit of the Vajapeya sacrifice and rejoices in heaven. One should next proceed to the river Kaveri, frequented by Apsaras. Bathing there, O monarch, one obtaineth, the merit of giving away a thousand kine. Touching next the waters of the tirtha called Kanya on the shores of the sea one is cleansed from every sin. Proceeding next to Gokarna celebrated over the three worlds, and which is situate, O best of kings, in the midst of the deep, and is reverenced by all the worlds, and where the gods headed by Brahma, and Rishis endued with wealth of asceticism, and spirits and Yakshas and Pisachas, and Kinnaras and the great Nagas, and Siddhas and Charanas and Gandharvas, and men and Pannagas, and rivers, Seas and Mountains, worship the lord of Uma, one should worship Isana, fasting there for three nights. By this, one acquireth the merit of the horse-sacrifice, and the status of Ganapatya. By staying there for twelve nights, one's soul is cleansed of all sins. One should next proceed to the tirtha known as Gayatri celebrated over the three worlds. Staying there for three nights, one acquireth the merit of giving away a thousand kine. A strange phenomenon is seen to occur there in respect to Brahmanas, O Lord of men! If a Brahmana, whether born of a Brahmani or any other woman, reciteth the Gayatri there, the recitation becomes rhythmic and musical, while, O king, a person who is not a Brahmana cannot adequately hymn it at all. Proceeding next to the inaccessible tank of the Brahmana Rishi Samvarta, one acquireth personal beauty and prosperity. Repairing next to Vena, he that offers oblations of water to the gods and the Pitris, obtains a car drawn by peacocks and cranes. Going next to the Godavari, ever frequented by the Siddhas, one earneth the merit of the cow-sacrifice, and goeth to the excellent region of Vasuki. Bathing next at the confluence of the Venna, one obtains the merit of the Vajapeya sacrifice. By a dip next at the confluence of Varada, one acquireth the merit of giving away a thousand kine. Arriving next at Brahmasthuna, one that stayeth there for three nights acquireth the merit of giving away a thousand kine, and also ascendeth to heaven. Coming next to Kusaplavana, with subdued soul and leading a Brahmacharya mode of life, and staying there for three nights he that bathes in it obtains the merit of the horse-sacrifice. Bathing next at the romantic Deva-hrada that is supplied by the waters of the Krishna-Venna, and also in the Jatismara-hrada, one acquireth the memory of one's former life. It was there that the chief of the celestials celebrated a hundred sacrifices and ascended to heaven. By a visit only to that spot, one acquireth the merit of the Agnishtoma sacrifice. Bathing next in the Sarvadeva-hrada, a person obtaineth the merit of giving away a thousand kine. Proceeding next to the highly sacred tank called Payoshni, that best of waters, he that offers oblations of water to the gods and the Pitris acquires the merit of the gift of a thousand kine. Arriving next at the sacred forest of Dandaka, a person should bathe (in the waters) there. By this, O king, one at once obtains, O Bharata, the merit of giving away a thousand kine. Proceeding next to the asylum of Sarabhanga and that of the illustrious Suka, one acquireth immunity from misfortune, besides sanctifying his race. Then should one proceed to Surparaka, where Jamadagni's son had formerly dwelt. Bathing in that tirtha of Rama, one acquireth the merit of giving away gold in abundance. Bathing next in the Saptagadavara, with the subdued sense and regulated diet, one earneth great merit, and goeth also to the region of the celestials. Proceeding next to Deva-hrada, with subdued sense and regulated diet, a man obtaineth the merit of the Devasatra sacrifice. One should proceed next to the forest of Tungaka, with subdued senses and leading a Brahmacharya mode of life It was here that in olden days Muni Saraswata taught the Vedas to the ascetics. When the Vedas had been lost (in consequence of the Munis having forgotten them), Angirasa's son, seated at ease on the upper garments of the Munis (duly spread out), pronounced distinctly and with emphasis the syllable Om. And at this, the ascetics again recollected all that they had learnt before. It was there that the Rishis and the gods Varuna, Agni, Prajapati, Narayana also called Hari, Mahadeva and the illustrious Grandsire of great splendour, appointed the resplendent Bhrigu to officiate at a sacrifice. Gratifying Agni by libations of clarified butter poured according to the ordinance, the illustrious Bhrigu once performed the Agnyadhana sacrifice for all those Rishis, after which both they and the gods went away to their respective homes one after another. One who enters the forest of Tungaka, is, O best of kings, male or female, cleansed of every sin. There in that tirtha, O hero, one should reside for a month, with subdued senses and regulated diet. By this, O king, one ascendeth to the region of Brahma, and delivereth also his race. Arriving next at Medhavika, one should offer oblations of water to the gods and the Pitris. By this, one acquires the merit of the Agnishtoma sacrifice, and also memory and intellect. There in that tirtha is the mountain known over the whole world and called Kalanjara. Bathing in the celestial lake that is there, one acquires the merit of giving away a thousand kine. He that, O king, after a bath, offereth oblations (to the gods and the Pitris) on the Kalanjara mountain, is, without doubt, regarded in heaven. Proceeding next, O monarch, to the river Mandakini capable of destroying all sins and which is on that best of mountains called Chitrakuta, he that bathes there and worships the gods and the Pitris, obtains the merit of the horse-sacrifice and attains to an exalted state. One should next, O virtuous one, proceed to the excellent tirtha called Bhartristhana, where, O king, ever dwells the celestial generalissimo Kartikeya. By a journey only to that spot, a person, O foremost of kings, attaineth to success. Bathing next at the tirtha called Koti, one earneth the merit of giving away a thousand kine. Having walked round Koti, one should proceed next to Jyeshthasthana. Beholding Mahadeva who is there, one shineth like the moon. There, O mighty monarch, is a celebrated well. O bull of the Bharata race! There in that well, O foremost of warriors, are the four seas. He that bathes there, O foremost of kings, and with subdued soul worships the gods and the Pitris, is cleansed of all his sins and attaineth to an exalted state. Then, O mighty king, should one proceed to the great Sringaverapura, where, O foremost of kings, formerly Rama, Dasharatha's son, had crossed (the Ganga). Bathing in that tirtha, one, O mighty-armed one, is cleansed of all his sins. Bathing with subdued senses and leading a Brahmacharya mode of life, in the Ganga, one is cleansed of every sin, and obtains also the merit of the Vajapeya sacrifice. One should next proceed to the place called Mayuravata, consecrated to Mahadeva of high intelligence. Beholding there the god, bowing down to him and walking round the spot, one acquireth, O Bharata, the Ganapatya status. Bathing in Ganga at that tirtha, one is cleansed of all his sins. Then, O king, should one proceed to Prayaga, whose praises have been sung by Rishis and where dwell the gods with Brahma at their head, the Directions with their presiding deities, the Lokapalas, the Siddhas, the Pitris adored by the worlds, the great Rishis-Sanatkumara and others, stainless Brahmarshis--Angiras and others,--the Nagas, the Suparnas, the Siddhas, the Snakes, the Rivers, the Seas, the Gandharvas, the Apsaras, and the Lord Hari with Prajapati. There in that tirtha are three fiery caverns between which the Ganga, that foremost of tirthas, rolleth rapidly. There in that region also the world-purifying daughter of the sun, Yamuna, celebrated over the three worlds, uniteth with the Ganga. The country between the Ganga and the Yamuna is regarded as the mons veneris of the world, and Prayaga as the foremost point of that region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara and Bhogavati are the sacrificial platforms of the Creator. There in those places, O foremost of warriors, the Vedas and the Sacrifices, in embodied forms, and the Rishis endued with wealth of asceticism, adore Brahma, and there the gods and rulers of territories also celebrate their sacrifices. The learned, however, say that of all these tirthas, O exalted one, Prayaga is the most sacred, in fact, the foremost of all tirthas in the three worlds. By going to that tirtha, by singing its praises, or by taking a little earth from it, one is cleansed from every sin. He that bathes in that confluence celebrated over the world, acquires all the merits of the Rajasuya and the horse-sacrifices. This sacrificial place is worshipped by the gods themselves. If a man giveth there ever so little, it increaseth, O Bharata, a thousandfold. O child, let not the texts of the Veda, nor the opinions of men dissuade thy mind from the desire of dying at Prayaga. O son of the Kuru race, the wise say that six hundred million and ten thousand tirthas exist at Prayaga. Bathing in the confluence of Ganga and Yamuna, one obtains the merit that attaches to the four kinds of knowledge and the merits also of those that are truthful. There at Prayaga is the excellent tirtha of Vasuki called Bhogavati. He that batheth in it, obtaineth the merit of the horse-sacrifice. There also in the Ganga is the tirtha famed over the three worlds, called Ramaprapatana, which conferreth the merit of ten horse-sacrifices. O son of the Kuru race! Wherever may a person bathe in the Ganga, he earneth merit equal to that of a trip to Kurukshetra. An exception, however, is made in favour of Kanakhala, while the merit attaching to Prayaga is the greatest. Having committed a hundred sins, he that bathes in the Ganga, hath all his sins washed off by the waters thereof, even as fuel is consumed by fire. It hath been said that in the Satyayuga all the tirthas were sacred; in the Treta, Pushkara alone was such; in Dwapara, Kurukshetra; and in the Kali-yuga, the Ganga alone is sacred. In Pushkara, one should practise austerities; in Mahalaya, one should give away; in the Malaya mountains, one should ascend the funeral pyre; and in Bhrigutunga, one should renounce one's body by forgoing food. Bathing in Pushkara, in Kurukshetra, in the Ganga and in the confluence (of the Ganga and the Yamuna), one sanctifieth seven generations of one's race up and down. He that reciteth the name of the Ganga is purified; while he that beholdeth her, receiveth prosperity; while he that bathes in her and drinks of her waters sanctifieth seven generations of his race up and down. As long, O king, as one's bones lie in contact with the waters of the Ganga, so long doth he live regarded in heaven, even as one liveth in heaven in consequence of the merit he earneth by pious pilgrimages to sacred tirthas and holy spots. There is no tirtha that is like unto the Ganga, there is no god like unto Kesava, and there is none superior to Brahmanas,--this hath been said even by the Grandsire. O great king, the region through which the Ganga flows should be regarded as a sacred asylum, and a spot of land that is on the Ganga's banks, should be regarded as one favourable to the attainment of ascetic success.
This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one's son and friends and disciples and dependents. This narrative, without a rival, is blessed and holy and leadeth to heaven. Holy and entertaining and sanctifying, it is productive of merit and high worth. Destructive of every sin, it is a mystery that the great Rishis cherish with care. By reciting it in the midst of Brahmanas, one is cleansed of every sin, and ascends to heaven. This description of tirthas is auspicious and heaven-giving and sacred; ever blessed as it is, it destroys one's enemies; foremost of all accounts, it sharpens the intellect. By reading this narrative the sonless obtains sons, the destitute obtains riches, a person of the royal order conquereth the whole earth, the Vaisya cometh by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth the ocean (of the world). Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access. But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination. Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas. Do thou also, O thou of the Kuru race, observing the ordinance as explained by me, visit, with subdued senses, these tirthas, increasing thy merit, O thou of excellent vows. Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas. Thou art ever observant of virtue, and art of pure character. By thy virtue, O virtuous one, thou hast always gratified thy father and thy grand-father, and great-grand-fathers, and the gods with Brahma at their head, and the Rishis also, O thou versed in virtue! Thou who resemblest Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also eternal fame on earth!'
"Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and then. And Bhishma also, O tiger among men, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities--all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of thee. With these, O mighty king, do thou meet by visiting these tirthas. And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa by name, will come to thee. Do thou follow him, and me, and by turns visit these tirthas, O thou virtuous one! By this, thou wilt acquire great fame, like king Mahabhisha! O tiger among kings, even as the virtuous Yayati and king Pururavas, dost thou blaze forth with thy own virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine among kings even as the Sun himself. And thou art, O great king, celebrated (in the world) even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so wilt thou rule thy subjects, after slaying all thy enemies. And, O thou of eyes like lotus leaves, having conquered the earth according to the customs of thy order, thou wilt obtain renown by thy virtue, even like Kartaviryaryuna.'"
Vaisampayana continued, "O great king, having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. And the virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!"
SECTION LXXXVI
"Vaisampayana continued, 'Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said, 'I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra's son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urgeth the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, that repressor of foes, fully equipped with celestial weapons, for Vibhatsu having once undertaken a task, never, droopeth under its weight. Without that hero, however, that best of men, ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do thou mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices:--where we may pass some time, expecting the warlike Arjuna of unbaffled prowess, like the Chataka in expectation of gathering clouds. Do thou tell us of some asylums open to the regenerate ones, and lakes and streams and beautiful mountains. O Brahmana, deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.'"
SECTION LXXXVII
Vaisampayana said, "Beholding the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus, comforting them, 'O bull of the Bharata race, O sinless one, listen to me as I mention certain sacred asylums and regions and tirthas and mountains that are approved of by Brahmanas. O king, listen to me as I speak, thyself with the daughter of Drupada and thy brothers, wilt, O lord of men, be relieved from grief. And, O son of Pandu, by hearing only of these places, thou wilt acquire merit. And by visiting them thou wilt obtain merit a hundred times greater, O best of men! First, O king, I will, so far as I recollect, speak of the beautiful eastern country, much regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata is a place called Naimisha which is regarded by the celestials. There in that region are several sacred tirthas belonging to the gods. There also is the sacred and beautiful Gomati which is adored by celestial Rishis and there also in [possibly 'is'?--JBH] the sacrificial region of the gods and the sacrificial stake of Surya. In that quarter also is that best of hills called Gaya, which is sacred and much regarded by royal ascetics. There on that hill, is the auspicious lake called Brahmasara which is adored by celestial Rishis. It is for this that the ancients say that one should wish for many sons, so that even one among them may visit Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby deliver ten generations of his race up and down. There, O monarch, is a great river, and spot called Gayasira. In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one! The great river that floweth by the place is known by the name of Phalgu, and its waters are all sacred. And, O bull among the Bharatas, there also, in that place, is the Kausiki, whose basin abounds in various fruit and roots, and where Viswamitra endued with wealth of asceticism acquired Brahmanahood. Towards that direction also is the sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas). They say that in the country of Panchala, there is a wood called Utpala, where Viswamitra of Kusika's race had performed sacrifices with his son, and where beholding the relics of Viswamitra's superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestry. At Kamyaka, Kusika's son had quaffed the Soma juice with Indra. Then abandoning the Kshatriya order, he began to say, I am a Brahmana.' In that quarter, O hero is the sacred confluence of Ganga and Yamuna which is celebrated over the world. Holy and sin-destroying, that tirtha is much regarded by the Rishis. It is there that the soul of all things, the Grandsire, had, in olden days, performed his sacrifice, and it is for this, O chief of the Bharata race, that the place hath come to be called Prayaga. In this direction, O foremost of kings, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics. And there also is the great tirtha called Hiranyavinda on the Kalanjara hills, and that best of mountains called Agastya, which is beautiful, sacred and auspicious. In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race. There, O son of Kunti, the Grandsire performed sacrifices of yore. There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there also, O king, is that sacred river known by the name of the merit-bestowing Brahmasara, whose banks are inhabited by persons whose sins have been washed away, and whose sight alone produceth merit. In that direction also lieth the high-souled Matanga's excellent asylum, called Kedara which is sacred and auspicious and celebrated over the world. And there also is the mountain called Kundoda, which is so delightful and abounding in fruits and roots and waters, and where the king of the Nishadhas (Nala) had slaked his thirst and rested for a while. In that quarter also is the delightful Deva-vana which is graced by ascetics. There also are the rivers Vahuda and Nanda on the mountain's crest. O mighty king, I have described unto thee all the tirthas and sacred spots in the Eastern quarter. Do thou now hear of the sacred tirthas, and rivers and mountains and holy spots in the other three quarters!'"
SECTION LXXXVIII
"Dhaumya continued, 'Listen, O Bharata, I shall now narrate to thee in detail according to my knowledge, the sacred tirthas of the south. In that quarter lieth the sacred and auspicious river Godavari, full of water abounding in groves and frequented by ascetics. In that direction also are the rivers Venna and Bhimarathi, both capable of destroying sin and fear, and abounding in birds and deer, and graced with abodes of ascetics. In that region also, O bull of the Bharata race, is the tirtha of the royal ascetic, Nriga viz., the river Payoshni, which is delightful and full of waters and visited by Brahmanas. There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga's line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received. The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death. Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva. Placing on one scale Ganga and the other rivers with their waters, and on the other, the Payoshni, the latter, in my opinion would be superior to all the tirthas, together, in point of merit! Then, O foremost of the Bharata race, on the mountain called Varunasrotasa is the sacred and auspicious wood of Mathara abounding in fruits and roots, and containing a sacrificial stake. Then, O king, it is said that in the region on the north of the Praveni, and about the sacred asylum of Kanwa, are many woody retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the illustrious Jamadagni, called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka abounding in woody retreats of ascetics. And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Near to that tirtha is the sacred asylum of Agastya's disciple, the mountain Devasabha, which abounds in trees and grass, and fruits and roots. And there also is the Vaiduryya mountain, which is delightful abounding in gems and capable of bestowing great merit. There on that mountain is the asylum of Agastya abounding in fruits and roots and water.'"
"I shall now, O lord of men, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the gods. There also is the tirtha called Pindaraka, frequented by ascetics and capable of producing great merit. In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven. There also is Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and persons acquainted with the philosophy of the soul say that the illustrious Krishna is eternal Virtue. Govinda is said to be the purest of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, He of eyes like lotus-leaves is the God of gods, and is eternal. He is the pure soul and the active principle of life, is the Supreme Brahma and is the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwelleth there!"
SECTION LXXXIX
"Dhaumya continued, 'I shall describe to thee those sacred spots capable of producing merit that lie on the west, in the country of the Anarttas, O Bharata, there, flows in a westward course the sacred river Narmada, graced by Priyangu and mango trees, and engarlanded with thickest of canes. All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada. And it hath been heard by us that the sacred asylum of the Muni Visravas, had stood there, and that there was born the lord of treasures, Kuvera, having men for his vehicles. There also is that foremost of hills, the sacred and auspicious Vaidurya peak abounding with trees that are green and which are always graced with fruit and flowers. O lord of the earth, on the top of that mountain is a sacred tank decked with full-blown lotus and resorted to by the gods and the Gandharvas. Many are the wonders, O mighty monarch, that may be seen on that sacred mountain which is like unto heaven itself and which is visited by celestial Rishis. There, O subjugator of hostile cities, is the sacred river called Viswamitra belonging to the royal sage of that name and which abounds, O king, in many sacred tirthas. It was on the banks of this river, that Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and obtained once more the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu! In that spot, O exalted one, men attain to (ascetic) success without severe austerities. Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!'"
SECTION XC
"Dhaumya continued, 'O tiger among kings, I shall now describe those tirthas and sacred spots that lie to the north. Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds. Here also, O lord of men, the illustrious Etavarna and Avavarana versed in the Vedas, learned in Vedic lore, and proficient in the knowledge of Vedic rites, performed meritorious sacrifices, O chief of the Bharata race! There also is Visakhayupa to which, in days of yore, came the gods with Varuna and Indra, and practised ascetic austerities. And therefore is that spot so eminently sacred. Here also is Palasaka, where the great and illustrious and highly blessed Rishi Jamadagni performed sacrifices. There all the principal rivers in their embodied forms taking their respective waters stood surrounding that best of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding that high-souled one's initiation, sang the following sloka: 'The river coming to the illustrious Jamadagni while sacrificing unto the gods gratified the Brahmanas with offerings of honey.' O Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost of mountains which is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha Kanakhala (that is near to it), as sacred. There also is the mountain named Puru which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities. For this it is, O king, that asylum hath become known as the great peak of Bhrigutunga. Near that peak is the sacred and extensive Vadari, that highly meritorious asylum, famed over the three worlds, of him, O bull of the Bharata race, who is the Present, the Past and the Future, who is called Narayana and the lord Vishnu, who is eternal and the best of male beings, and who is pre-eminently illustrious. Near Vadari, the cool current of Ganga was formerly warm, and the banks there were overspread with golden sands. There the gods and Rishis of high fortune and exceeding effulgence, approaching the divine lord Narayana, always worship him. The entire universe with all its tirthas and holy spots is there where dwelleth the divine and eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme Brahma, he is tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, he is the great Creator, and he is the highest state of blessedness. Learned persons versed in the scriptures attain to great happiness by knowing him. In that spot are the celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy heart that that spot is the foremost of all holy spots. These, O lord of earth, are the tirthas and sacred spots on earth, that I have recited, O best of men! These all are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious Rishis resembling the celestials themselves. By journeying, O son of Kunti, to those places, with the Brahmanas and ascetics that are with thee and with thy blessed brothers, thou wilt be freed from anxiety!"
SECTION XCI
Vaisampayana continued, "O son of the Kuru race, while Dhaumya was speaking thus, there arrived at the spot the Rishi Lomasa of great energy. And the king, who was the eldest of Pandu's sons, with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Sakra. And having received him duly, Yudhishthira the just enquired after the reason of his arrival, and the object also of his wanderings. Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, 'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's abode, and saw there the lord of the celestials. There, I saw thy heroic brother capable of wielding the bow with his left hand, seated on the same seat with Sakra. And beholding Partha on that seat I was greatly astonished, O tiger among men! And the lord of the celestials then said unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of Indra as also of the high-souled son of Pritha have I come hither with speed, desiring to see thee with thy younger brothers. O child, I will relate what will please thee highly, O son of Pandu! Do thou listen to it, O king, with Krishna and the Rishis that are with thee. O bull of the Bharata race, Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru race! And he hath also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Saman (Veda) from Vishwavasu's son. And having thus acquired weapons and mastered the Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven). Listen to me, O Yudhishthira, for I shall now deliver to thee the message of that foremost of celestials. He hath commanded me saying, "Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell thou Yudhishthira these words of mine. Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Do thou meanwhile devote thyself to ascetic austerities, with thy brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieveth great results. And, O bull of the Bharata race, well do I know that Karna is endued with great ardour and energy and strength and prowess that is incapable of being baffled. Well do I know that, skilled in fierce conflict, he hath not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. Well do I know that that exalted son of Aditya resembleth the son of Maheswara himself. Well do I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha's son. And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven. And as regards thy purpose, O hero, to set out on a pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak unto thee. And whatever that regenerate Rishi will relate unto thee touching the merits of asceticism and tirthas, thou shouldst receive with respect and not otherwise!'"
SECTION XCII
"Lomasa continued, 'Listen now, O Yudhishthira, to what Dhananjaya hath said: 'Cause my brother Yudhishthira to attend to the practice of virtue which leadeth to prosperity. Endued with wealth of asceticism, thou art conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade thou the sons of Pandu to acquire the merit attaching to tirthas. Do thou with thy whole soul persuade the king to visit the tirthas and give away kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by thee these will not be able to approach the sons of Kunti. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee. Before this, O son of the Kuru race, I have twice visited the tirthas. With thee I shall repair to them for the third time. O Yudhishthira, Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear, O king! They that are crooked-minded, they that have not their souls under control, they that are illiterate and perverse, do not, O Kauravya, bathe in tirthas. But thou art ever of a virtuous disposition and conversant with morality and firm in thy promises. Thou wilt surely be able to free thyself from the world. For, O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like them.'
"Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana, that I cannot find words to answer thee. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who hath been favoured with thy company, who hath Dhananjaya for a brother, and who is thought of by Vasava himself? As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. O Brahmana, I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!'
Vaisampayana continued, "Lomasa then said unto Yudhishthira, who had made up his mind to start on the proposed journey, 'O mighty king, be thou light as regards thy retinue, for by this thou wilt be able to go more easily!'
"Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. And let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.'"
Vaisampayana continued, "And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. And out of affection for Yudhishthira the just, the royal son of Amvika received them properly, and gratified them with proper allowances. And the royal son of Kunti, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasa."
SECTION XCIII
Vaisampayana said, "Those Brahmanas then, that had been dwelling (with him) in the woods, beholding the son of Kunti about to set out (on the pious pilgrimage), approached him, O king, and said, 'Thou art about to set out, O king, on thy journey to the sacred tirthas, along with thy brothers and accompanied by the illustrious Rishi Lomasa. O king, it behoveth thee, O son of Pandu, to take us with thee. Without thee, we shall not be able, O son of the Kuru race, to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas, O lord of men, are inaccessible to persons in small parties. Foremost of all wielders of the bow, thy brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire, O lord of earth, through thy grace the blessed fruit of tirthas. Protected by thy energy, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In thy company, O king, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasa, endued with great ascetic wealth, and be thou, by this, cleansed of all thy sins."
"Thus addressed respectfully by them, the king--that bull amongst the sons of Pandu--surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics, 'Let it be so.' With the permission then of Lomasa, as also of his priest Dhaumya, that foremost of Pandu's sons with soul under complete control, resolved, along with his brothers and Drupada's daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. And worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins, banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. O king, the mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold ye the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain ye the fruits as recited, of pilgrimages."
"Saying, 'So be it,' the Pandavas with Krishna, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. And O Janamejaya, the heroic sons of Pandu with quivers and arrows and scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!"
SECTION XCIV
"Yudhishthira said, 'O best of celestial Rishis, I do not think that I am without merits. Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasa, do they prosper in this world?"
"Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, O king, do thou also, with thy brothers, bathe in tirthas, for then thou wilt obtain prosperity once more. Even this is the eternal road. And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great. And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so wilt thou also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.'"
SECTION XCV
Vaisampayana said, "The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisha. O king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and performed their ablution in that stream. Proceeding next, O lord of earth, to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. And the Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin. The sons of Pandu then, O king of the Bharata race, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit. They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayasira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice, and it was thither that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is present for aye. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. And there came unto them Brahmanas by hundreds endued with wealth of asceticism. And those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. And it was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of royal sages. Listen to me, O Bharata, as I recite his meritorious deeds. It was here, O king, that Gaya had performed many sacrifices distinguished by the enormous quantities of food (that were distributed) and the profuse gifts that were given away (unto Brahmanas). Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others, O king, received food that was clean and pure. During the conclusion also (of every sacrifice) when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. And so loud, indeed, was the sound of the Vedic Mantras that nothing else, O Bharata, could be heard there. Thus sacred sounds, O king, filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. And gratified with the excellent viands and drinks that the illustrious Gaya provided, men, O bull of the Bharata race, went about singing these verses. In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya's sacrifice!"
"O son of the Kuru race, many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!"
SECTION XCVI
Vaisampayana said, "After this the royal son of Kunti who was ever distinguished for his profuse gifts unto Brahmanas, proceeded to the asylum of Agastya and took up his abode in Durjaya. It was here that that foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya had slain Vatapi there. And the king also enquired after the extent of that man-destroying Daitya's prowess, and the reason also of the illustrious Agastya's wrath being excited against that Asura.
"Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city called Manimati, in days of yore, a Daitya named Ilwala, whose younger brother was Vatapi. One day that son of Diti addressed the Brahmana endued with ascetic merit, saying, 'O holy one, grant me a son equal unto Indra.' The Brahmana, however, did not grant the Asura a son like Indra. And at this, the Asura was inflamed with wrath against the Brahmana. And from that day, O king, the Asura Ilwala became a destroyer of Brahmanas. And endued with power of illusion the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram. And the flesh of that ram, after being properly dressed, was offered to Brahmanas as food. And after they had eaten of it, they were slain. For whomsoever Ilwala summoned with his voice, he would come back to Ilwala even if he had gone to the abode of Yama, in re-embodied form endued with life, and show himself to Ilwala. And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas, endued with great strength and power of illusion, hearing, O king, those sounds uttered with a loud voice by Ilwala, and ripping open the flanks of the Brahmana would come laughingly out, O lord of earth! And it was thus, O monarch, that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away their lives.
"Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging in a pit with heads downwards. And he asked those personages thus suspended in that hole, saying, 'What is the matter with you? Thus questioned those utterers of Brahma replied, 'It is even for offspring.' And they also told him, 'We are your ancestors. It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring.' Endued with great energy and observant of truth and morality Agastya replied, saying, 'Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.' And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha's royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day. And as soon as that lord of earth--the ruler of the Vidarbhas--saw her ushered into life, he joyfully communicated the intelligence, O Bharata, unto the Brahmanas. And the Brahmanas thereupon, O lord of earth, blessed the girl and they bestowed upon her the name Lopamudra. And possessed of great beauty, she began, O monarch, to grow quickly like unto a lotus in the midst of water or the effulgent flame of a fire. And when the girl grew and attained to puberty, a hundred virgins decked in ornaments and a hundred maids waited in obedience upon her blessed self. And surrounded by those hundred maids and virgins, she shone in their midst, endued as she was with bright effulgence, like Rohini in the firmament amid an inferior multitude of stars. And possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to truth, surpassing the Apsaras even in beauty, gratified her father and relatives by means of her conduct. And her father, beholding his daughter-the princess of Vidharbha-attain to puberty, began to reflect in his mind, saying, 'To whom should I give this daughter of mine?'"
SECTION XCVII
"Lomasa continued, 'When Agastya thought that girl to be competent for the duties of domesticity, he approached that lord of earth-the ruler of Vidharbhas-and addressing him, said, 'I solicit thee, O king, to bestow thy daughter Lopamudra on me.' Thus addressed by the Muni, the king of the Vidharbhas swooned away. And though unwilling to give the Muni his daughter, he dared not refuse. And that lord of earth then, approaching his queen, said, 'This Rishi is endued with great energy. If angry, he may consume me with the fire of his curse. O thou of sweet face, tell me what is thy wish." Hearing these words of the king, she uttered not a word. And beholding the king along with the queen afflicted with sorrow, Lopamudra approached them in due time and said, O monarch, it behoveth thee not to grieve on my account. Bestow me on Agastya, and, O father, save thyself, by giving me away.' And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife, Agastya addressed Lopamudra, saying, 'Cast thou away these costly robes and ornaments.' And at these words of her lord, that large-eyed damsel of thighs tapering as the stem of the plantain tree cast away her handsome and costly robes of fine texture. And casting them away she dressed herself in rags and barks and deerskins, and became her husband's equal in vows and acts. And proceeding then to Gangadwara that illustrious and best of Rishis began to practise the severest penances along with his helpful wife. And Lopamudra herself, well pleased, began to serve her lord from the deep respect that she bore him. And the exalted Agastya also began to manifest great love for his wife.
"After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse. The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, 'The husband, without doubt, weddeth the wife for offspring. But it behoveth thee, O Rishi, to show that love to me which I have for thee. And it behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like. Otherwise, I cannot approach thee, dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful to wear ornaments (on such an occasion).' Hearing these words of his wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!' She answered saying, 'Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.' Agastya said, 'It is even so as thou hast said. That, however, would waste my ascetic merit. O bid me do that which may not loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth of asceticism, my season will not last long, I do not desire, however, to approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit in any way. It behoveth thee, however, to do as I desire, without injuring thy virtue.'
"'Agastya then said, 'O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.'"
SECTION XCVIII
"Lomasa continued, 'Agastya then, O son of the Kuru race, went to king Srutarvan who was regarded as richer than other kings, to beg for wealth. And that monarch, learning of the arrival of the pot-born Rishi on the frontiers of his kingdoms, went out with his ministers and received the holy man with respect. And the king duly offering the Arghya in the first instance, submissively and with joined hands enquired then after the reason of the Rishi's arrival. And Agastya answered saying, O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.'
"Lomasa continued, 'The king, then, representing unto the Rishi the equality of his expenditure and income, said, 'O learned one, take thou from my possessions the wealth thou pleasest.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who always saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to creatures. Taking, therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter, hearing of their arrival on his frontiers, received them duly. And Vradhnaswa also offered them the Arghyas and water to wash their feet. And the monarch, with their permission, then enquired after the reason of their coming. And Agastya said, 'O lord of earth, know that we have come to thee desirous of wealth. Give us what thou canst, without doing injury to others.'"
"Lomasa continued, 'That monarch then represented unto them the equality of his expenditure and income, and said, 'Knowing this, take ye what ye desire.' The Rishi, however, who saw both sides with equal eyes, beholding the equality of that monarch's income with expenditure, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled Trasadasyu, learning of their arrival on the confines of his kingdom went out, O king, and received them well. And that best of monarchs in Ikshvaku's line, having worshipped all of them duly, enquired after the reason of their arrival. And Agastya answered, 'O lord of earth, know that we have all come to thee, desirous of wealth. Give us what you can, without injuring others.'"
"Lomasa continued, 'That monarch then, represented unto them the equality of his income with expenditure, and said, 'Knowing this, take ye what ye desire.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Then, O monarch, all those kings looking at one another, together spoke unto the Rishis saying, 'O Brahmana, there is a Danava of the name Ilwala who of all persons on earth, is possessed of enormous wealth. Let us all approach him to-day and beg wealth of him.'"
"Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala appeared to them to be proper. And, O monarch, all of them went together to Ilwala after this!'"
SECTION XCIX
"Lomasa said, 'When Ilwala learnt that those kings along with the great Rishi had arrived on the confines of his domain, he went out with his ministers and worshipped them duly. And that prince of Asuras received them hospitably, entertaining them, O son of the Kuru race, with well dressed meat supplied by his brother Vatapi (transformed into a ram). Then all those royal sages, beholding the mighty Asura Vatapi, who had been transformed into a ram thus cooked for them, became sad and cheerless and were nearly deprived of themselves. But that best of Rishis--Agastya--addressing those royal sages, said, 'Yield ye not to grief, I will eat up the great Asura.' And the mighty Rishi then sat himself down on an excellent seat, and the prince of Asuras, Ilwala, began to distribute the food smilingly. And Agastya ate up the whole of the meat supplied by Vatapi (transformed into a ram). And after the dinner was over, Ilwala began to summon his brother. But thereupon a quantity of air alone came out of the illustrious Rishi's stomach, with a sound that was as loud, O child, as the roar of the clouds. And Ilwala repeatedly said, 'Come out, O Vatapi!' Then that best of Munis--Agastya--bursting out in laughter, said, 'How can he come out? I have already digested that great Asura.' And beholding his brother already digested, Ilwala became sad and cheerless and joining his hands, along with his ministers, addressing the Rishi (and his companions), said, 'What for have ye come hither, and what can I do for you?' And Agastya smilingly answered Ilwala, saying, 'We know thee, O Asura, to be possessed of great power and also enormous wealth. These kings are not very wealthy while my need also of wealth is great. Give us what thou canst, without injuring others.' Thus addressed Ilwala saluted the Rishi and said, 'If thou say what it is that I mean to give, then will I give you wealth.' Hearing this Agastya said, 'O great Asura, thou hast even purposed to give unto each of these kings ten thousand kine and as many gold coins. And unto me thou hast purposed to give twice as much, as also a car of gold and a couple of horses fleet as thought. If thou enquirest now, thou wilt soon learn that your car is made of gold.' Thereupon, O son of Kunti, Ilwala made enquiries and learnt that the car he had intended to give away was really a golden one. And the Daitya then with a sad heart, gave away much wealth and that car, unto which were yoked two steeds called Virava and Surava. And those steeds, O Bharata, took those kings and Agastya and all that wealth to the asylum of Agastya within the twinkling of an eye. And those royal sages then obtaining Agastya's permission, went away to their respective cities. And Agastya also (with that wealth) did all that his wife Lopamudra had desired. And Lopamudra then said, 'O illustrious one, thou hast now accomplished all my wishes. Beget thou a child on me that shall be possessed of great energy.' And Agastya replied unto her, saying, 'O blessed and beauteous one, I have been much gratified with thy conduct. Listen thou unto me as regards the proposal I make in respect of thy offspring. Wouldst thou have a thousand sons, or a century of sons each equal to ten, or ten sons equal each to an hundred, or only one son who may vanquish a thousand?' Lopamudra answered, 'Let me have one son equal unto a thousand, O thou endued with wealth of asceticism! One good and learned son is preferable to many evil ones.'"
"Lomasa continued, 'Saying, 'So be it,' that pious Muni thereupon knew his devout wife of equal behaviour. And after she had conceived, he retired into the forest. And after the Muni had gone away, the foetus began to grow for seven years. And after the seventh year had expired, there came out of the womb, the highly learned Dridhasyu, blazing, O Bharata, in his own splendour. And the great Brahmana and illustrious ascetic, endued with mighty energy, took his birth as the Rishi's son, coming out of the womb, as if repeating the Vedas with the Upanishads and the Angas. Endued with great energy while yet a child, he used to carry loads of sacrificial fuel into the asylum of his father, and was thence called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding his son possessed of such virtues, became highly glad.
"And it was thus, O Bharata, that Agastya begat an excellent son in consequence of which his ancestors, O king, obtained the regions they desired. And it is from that time that this spot hath become known on the earth as the asylum of Agastya. Indeed, O king, this is the asylum graced with numerous beauties, of that Agastya who had slain Vatapi of Prahrada's race. The sacred Bhagirathi, adored by gods and Gandharvas gently runneth by, like a breeze-shaken pennon in the welkin. Yonder also she floweth over craggy crests descending lower and lower, and looketh like an affrighted she-snake lying along the hilly slopes. Issuing out of the matted locks of Mahadeva, she passeth along, flooding the southern country and benefiting it like a mother, and ultimately mingleth with the ocean as if she were his favourite bride. Bathe ye as ye like in this sacred river, ye son of Pandu! And behold there, O Yudhisthira, the tirtha of Bhrigu that is celebrated over the three worlds and adored, O king, by great Rishis. Bathing here, Rama (of Bhrigu's race) regained his might, which had been taken away from him (by Dasaratha's son). Bathing here, O son of Pandu, with thy brothers and Krishna, thou wilt certainly regain that energy of thine that hath been taken away by Duryodhana, even as Rama regained his that had been taken away by Dasaratha's son in hostile encounter."
Vaisampayana continued, "At these words of Lomasa, Yudhishthira bathed there with his brothers and Krishna, and offered oblations of water, O Bharata, to the gods and the Pitris. And, O bull among men, after Yudhishthira had bathed in that tirtha, his body blazed forth in brighter effulgence, and he became invisible in respect of all foes. The son of Pandu then, O king, asked Lomasa, saying, 'O illustrious one, why had Rama's energy and might been taken away? And how also did he regain it? O exalted one, I ask thee, tell me everything.'"
"Lomasa said, 'Listen, O king, to the history of Rama (the son of Dasaratha) and Rama of Bhrigu's line gifted with intelligence. For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he had been born. It was then that Rama of Bhrigu's line, the son of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son. And Dasaratha, hearing that Rama of Bhrigu's race had arrived on the confines of his domains, set his own son Rama to receive the hero with respect. And beholding Dasaratha's son approach and stand before him with ready weapons, Rama of Bhrigu's line smilingly addressed him, O son of Kunti, saying, 'O king, O exalted one, string, if thou canst, with all thy mighty, this bow which in my hands was made the instrument of destroying the Kshatriya race.' Thus addressed, Dasaratha's son answered, 'O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate classes, deficient in the virtues of the Kshatriya order. The descendants of Ikshwaku in special never boast of the prowess of their arms.' Then unto Dasaratha's son who said so, Rama of Bhrigu's line replied, 'A truce to all crafty speech, O king! Take this bow.' At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures. And Rama, the son of Dasaratha, then, addressing Rama of Bhrigu's said, 'Here, I have strung this bow. What else, O Brahmana, shall I do for thee?' Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero!' "Lomasa continued, 'Hearing this, Dasaratha's son blazed up in wrath and said, 'I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art full of vanity. Through the Grandsire's grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.' Then Rama of Bhrigu's race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama's hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama--that manifestation of Vishnu's power. And commanded by Vishnu, he proceeded to the mountains of Mahendra. And thenceforth that great ascetic began to dwell there, in terror and shame. And after the expiration of a year, the Pitris, beholding Rama dwelling there deprived of energy, his pride quelled, and himself sunk in affliction, said unto him, 'O son, having approached Vishnu, thy behaviour towards him was not proper. He deserveth for aye worship and respect in the three worlds. Go, O son, to that sacred river which goeth by name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy! There in that river is the tirthas called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age had practised ascetic penances of great merit.' Thus addressed by them, Rama, O son of Kunti, did what the Pitris bade him, and obtained back at this tirtha, O son of Pandu, the energy he had lost. Even this O child, was what befell Rama of spotless deeds in days in of yore, after he had, O king, met Vishnu (in the form of Dasaratha's son)!'"
SECTION C
"Yudhishthira said, 'O best of regenerate ones, I desire again to hear of the achievements in detail of Agastya--that illustrious Rishi endued with great intelligence.'"
"Lomasa said, 'Listen now, O king, to the excellent and wonderful and extraordinary history of Agastya, as also, O monarch, about the prowess of that Rishi of immeasurable energy. There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess. Placing themselves under Vritra and arming themselves with diverse weapons they pursued the celestials with Indra at their head in all directions. The gods then all resolved upon the destruction of Vritra, and went with Indra at their head to Brahma. And beholding them standing before him with joined hands, Parameshthi addressed them all and said, "Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra. There is a high-souled and great Rishi known by the name of Dadhicha. Go ye all together unto him and solicit of him a boon. With well-pleased heart, that Rishi of virtuous soul will even grant you the boon. Desirous as ye are of victory, go ye all together unto him and tell him, 'For the good of the three worlds, give us thy bones.' Renouncing his body, he will give you his bones. With these bones of his, make ye a fierce and powerful weapon to be called Vajra, endued with six sides and terrible roar and capable of destroying even the most powerful enemies. With that weapon will he of a hundred sacrifices slay Vritia. I have now told you all. See that all this is done speedily.' Thus addressed by him, the gods with the Grandsire's leave (came away), and with Narayana at their head proceeded to the asylum of Dadhicha. That asylum was on the other bank of the river Saraswati and covered with diverse trees and creepers. And it resounded with the hum of bees as if they were reciting Samans. And it also echoed with the melodious notes of the male Kokila and the Chakora. And buffaloes and boars and deer and Chamaras wandered there at pleasure freed from the fear of tigers. And elephants with the juice trickling down from rent temples, plunging in the stream, sported with the she-elephants and made the entire region resound with their roars. And the place also echoed with the loud roars of lions and tigers, while at intervals might be seen those grisly monarchs of the forest lying stretched in caves and glens and beautifying them with their presence And such was the asylum, like unto heaven itself, of Dadhicha, that the gods entered. And there they beheld Dadhicha looking like the sun himself in splendour and blazing in grace of person like the Grandsire himself. And the celestials saluted the feet of the Rishi and bowed unto him and begged of him the boon that the Grandsire had bade them do. Then Dadhicha, well pleased, addressing those foremost of celestials, said, 'Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself.' And that foremost of men with soul under control, having said this, suddenly renounced his life. The gods then took the bones of the deceased Rishi as directed. And the celestials, glad at heart, went to Twashtri (the celestial Artificer) and spake to him of the means of victory. And Twashtri, hearing those words of theirs, became filled with joy, and constructed (out of those bones) with great attention and care the fierce weapons called Vajra. And having manufactured it, he joyfully addressed Indra, saying, 'With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. And having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.' And thus addressed by Twashtri, Purandara took the Vajra from his hand, joyfully and with proper respect."
SECTION CI
"Lomasa said, 'Armed with the Vajra then, and supported by celestials endued with great might, Indra then approached Vritra, who was then occupying the entire earth and the heaven. And he was guarded on all sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic mountains with towering peaks. And the encounter that took place between the gods and the Danavas lasted for a short while and was, O chief of the Bharatas, terrific in the extreme, appalling as it did the three worlds. And loud was the clash of swords and scimitars upraised and warded off by heroic hands in course of those fierce encounters. And heads (severed from trunks) began to roll from the firmament to the earth like fruits of the palmyra palm falling upon the ground, loosened from their stalks. And the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail ran against the gods, like moving mountains on conflagration. And the gods, unable to stand the shock of that impetuous and proudly advancing host, broke and fled from fear. Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected. And the foremost of gods Purandara, himself, agitated with the fear of the Kalakeyas, without losing a moment, sought the exalted Narayana's refuge. And the eternal Vishnu beholding Indra so depressed enhanced his might by imparting unto him a portion of his own energy. And when the celestials beheld that Sakra was thus protected by Vishnu, each of them imparted unto him his own energy. And the spotless Brahmarshis also imparted their energies unto the chief of the celestials. And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before. And when Vritra learnt that the chief of the celestials had been filled with might of others, he sent forth some terrific roars. And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble. And the chief of the celestials, deeply agitated on hearing that fierce and loud roar, was filled with fear, and desiring to slay the Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's Vajra the great Asura decked in gold and garlands fell head-long, like the great mountain Mandara hurled of yore from Vishnu's hands; and although the prince of Daityas was slain, yet Sakra in panic ran from the field, desiring to take shelter in a lake, thinking that the Vajra itself had not been hurled from his hands and regarding that Vritra himself was still alive. The celestials, however, and the great Rishis became filled with joy, and all of them began to cheerfully chant the praise of Indra. And mustering together, the celestials began to slay the Danavas, who were dejected at the death of their leader. And struck with panic at sight of the assembled celestial host, the afflicted Danavas fled to the depths of the sea. And having entered the fathomless deep, teeming with fishes and crocodiles, the Danavas assembled together and began to proudly conspire for the destruction of the three worlds. And some amongst them that were wise in inferences suggested courses of action, each according to his judgment. In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue. The worlds are all supported by asceticism. Therefore, they said, 'Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma; for when these are destroyed, the universe itself will be destroyed.' And all the Danavas, having arrived at this resolution for the destruction of the universe, became highly glad. And thenceforth they made the ocean--that abode of Varuna--with billows high as hills, their fort, from which to make their sallies."
SECTION CII
"Lomasa said, 'The Kalakeyas then having recourse to that receptacle of waters, which is the abode of Varuna, began their operations for the destruction of the universe. And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots. And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics. And, proceeding to the asylum of Chyavana that was inhabited by many Brahmacharis, they devoured a century of Brahmanas that lived upon fruit and roots alone. And they began to do all this during the darkness of the night, while they entered the depths of the sea by day. And they slew a full score of Brahmanas of subdued souls and leading a Brahmacharya mode of life and living upon air and water alone, in the retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas, intoxicated with prowess of arms and their lives nearly run out, gradually invaded all the asylums of the Rishis during the darkness of the night, slaughtering numerous Brahmanas. And, O best of men, although the Danavas behaved in this way towards the ascetics in woody retreats, yet men failed to discover anything of them. And every morning people saw the dead bodies of Munis emaciated with frugal diet, lying on the ground. And many of those bodies were without flesh and without blood, without marrow, without entrails, and with limbs separated from one another. And here and there lay on the ground heaps of bones like masses of conch shells. And the earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of clarified butter and with the sacred fires kept with care by the ascetics. And the universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless. And, O king, when men began to perish in this way, the survivors, afflicted with fear, fled for their lives in all directions. And some fled to caverns and some behind mountain-streams and springs and some through fear of death, died without much ado. And some who were brave and mighty bowmen cheerfully went out and took great trouble in tracking the Danavas. Unable, however, to find them out, for the Asuras had sought refuge in the depths of the sea, these brave men came back to their homes gratified with the search. And, O lord of men, when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another. And repairing unto the exalted and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials sought his protection. And bowing unto the slayer of Madhu, the gods addressed him, saying, 'O lord, thou art the creator, the protector, and the slayer of ourselves as well as of the universe. It is thou who has created this universe with its mobile and immobile creatures. O thou of eyes like lotus leaves, it was thou who in days of yore hadst for the benefit of all creatures raised from the sea the sunken earth, assuming also the form of a boar. And, O best of male beings, assuming also the form of half-man and half-lion, thou hadst slain in days of yore that ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And that other great Asura also, Vali by name, was incapable of being slain by any one. Assuming the form of a dwarf, thou exiledest him from the three worlds. O lord, it was by thee that that wicked Asura, Jambha by name, who was a mighty bowman and who always obstructed sacrifices, was slain. Achievements like these, which cannot be counted, are thine. O slayer of Madhu, we who have been afflicted with fear, have thee for our refuge. It is for this, O god of gods, that we inform thee of our present troubles. Protect the worlds, the gods, and Sakra also, from a terrible fear.'"
SECTION CIII
"The celestials said, 'Through thy favour it is that all born beings of the four kinds increase. And they being created, propitiate the dwellers of heaven by offerings made to the gods and the names of departed forefathers. Thus it is that people, protected by thee and free from trouble live depending on one another, and (so) increase. Now this peril hath befallen the people. We do not know by whom are Brahmanas being killed during the night. If the Brahmanas are destroyed, the earth itself will meet with destruction, and if the earth cometh to an end, heaven also will cease to exist. O mighty-armed one, O lord of the universe! we beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.'
"Vishnu said, 'Ye gods! To me is known the reason of the destruction of the born beings, I shall speak of it to you; listen with minds free from tribulation. There exists an exceedingly fierce host, known by the name of Kalakeyas. They, under the lead of Vritra, were devastating the whole universe. And when they saw that Vritra was slain by the sagacious Indra endued with a thousand eyes, they, to preserve their lives, entered into the ocean, that abode of Varuna. And having entered the ocean, abounding with sharks and crocodiles, they at night killed the saints at this spot with the view of exterminating the people. But they cannot be slain, as they have taken shelter within the sea. Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea. And without drying up the ocean, these (demons) cannot be assailed by any other means.' Hearing these words of Vishnu, the gods took the permission of Brahma, who lives at the best of all regions, and went to the hermitage of Agastya. Then they beheld the high-souled Agastya, the son of Varuna, of resplendent mien, and waited upon by saints, even as Brahma is waited upon by celestials. And approaching him, they addressed the son of Mitra and Varuna at the hermitage, magnanimous and unswerving, and looking like an embodiment of pious works piled together, and glorified him by reciting his deeds. The deities said, 'Thou wert formerly the refuge of the gods when they were oppressed by Nahusha. Thorn of the world that he was, he was thrown down from his throne of heaven--from the celestial regions. Vindhya, the foremost of all mountains, suddenly began to increase his height, from a wrathful competition with the sun (i. e., to rival him in altitude). But he hath ceased to increase, as he was unable to disobey thy command. And when darkness hath covered the world, the born beings were harassed by death, but having obtained thee for a protector, they attained the utmost security. Whenever we are beset by perils, thy reverence is always our refuge; for this reason it is that we solicit a boon from thee; as thou ever grantest the boon solicited (of thee).'"
SECTION CIV
"Yudhishthira said, 'O great saint! I am desirous of hearing in detail why it was that Vindhya, made senseless with wrath, suddenly began to increase his bulk.'"
"Lomasa said, 'The sun between his rising and setting used to revolve round that monarch of mountains--the great Meru of golden lustre. And seeing this the mountain Vindhya spake to Surya saying, 'As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!' Thus addressed, the sun replied to the great mountain, saying, 'I do not of my own will honour this mountain by my circumambulations. By those who have built this universe hath that path been assigned to me.' Thus addressed the mountain suddenly began to increase from wrath, desirous, O chastiser of foes, of obstructing the path of the Sun and the Moon. And all the assembled gods came to Vindhya, the mighty king of mountains, and tried to dissuade him from his course. But he heeded not what they said. And then all the assembled gods went to the saint, living in the hermitage, engaged in the practice of austerities, and the very best of persons devoted to virtue; and stated all that happened to Agastya, possessed of exceeding marvellous power.
"The gods said, 'This king of hills, Vindhya, giving way to wrath, is stopping the path of the Sun and the Moon, and also the course of the stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself, there is none who can prevent him; therefore do thou make him desist.' Hearing these words of the gods the Brahmana came to the mountain. And he with his wife, having arrived there, came near Vindhya and spake to him, saying, 'O thou best of mountains! I wish to have a path given to me by thee, as, for some purpose, I shall have to go to the southern region. Until my return, do thou wait for me. And when I have returned, O king of mountains, thou mayst increase in bulk as much as thou pleasest.' And, O slayer of foes! having made this compact with Vindhya up to the present day Varuna's son doth not return from the southern region. Thus have I, asked by thee, narrated to thee why Vindhya doth not increase in bulk, by reason of the power of Agastya. Now, O king! hear how the Kalakeyas were killed by the gods, after they had obtained their prayer from Agastya.
"Having heard the words of the gods, Agastya, the son of Mitra, and Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?' Thus addressed by him, the deities then spake to the saint, saying, 'This deed we ask thee to achieve, viz., to drink up the great ocean. O magnanimous (saint)! Then we shall be able to slay those enemies of the gods, known by the name of Kalakeyas, together with all their adherents.' Having heard the words of the gods, the saint said, 'Let it be so--I shall do even what ye desire, and that which will conduce to the great happiness of men.' Having said this, he then proceeded to the ocean--the lord of rivers,--accompanied by sages, ripe in the practice of penances, and also by the deities, O thou who leadest an excellent life! And men and snakes, celestial choristers, Yakshas and Kinnaras followed the magnanimous saints,--desirous of witnessing that wonderful event. Then they came up all together near to the sea, of awful roar, dancing, as it were, with its billows, bounding with the breeze, and laughing with masses of froth, and stumbling at the caves, and thronged with diverse kinds of sharks, and frequented by flocks of various birds. And the deities accompanied by Agastya and celestial choristers and huge snakes and highly-gifted saints, approached the immense watery waste."
SECTION CV
"Lomasa said, 'That blessed saint, the son of Varuna, having reached the sea spake unto the assembled gods, and the saints gathered together, saying 'I surely am going to drink up the ocean--that abode of the god of waters. Be ye quickly ready with those preparations which it devolves upon you to make.' Having spoken these few words, the unswerving offspring of Mitra and Varuna, full of wrath, began to drink up the sea, while all the worlds stood observing (the deed). Then the gods, together with Indra, seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, 'Thou art our protector, and the Providence itself for men,--and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.' And the magnanimous one, glorified by the gods--while the musical instruments of celestial choristers were playing all round, and while celestial blossoms were showered upon him--rendered waterless the wide ocean. And seeing the wide ocean rendered devoid of water, the host of gods was exceedingly glad; and taking up choice weapons of celestial forge, fell to slaying the demons with courageous hearts,--And they, assailed by the magnanimous gods, of great strength, and swift of speed, and roaring loudly, were unable to withstand the onset of their fleet and valorous (foes)--those residents of the heavenly regions, O descendant of Bharata! And those demons, attacked by the gods, bellowing loudly, for a moment carried on terrible conflict. They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods. And decked with brooches of gold, and bearing on their persons ear-rings and armlets, the demons, when slain, looked beautiful indeed, like palasa trees when full of blossoms. Then, O best of men! a few--the remnant of those that were killed of the Kalakeya race, having rent asunder the goddess Earth, took refuge at the bottom of the nether regions. And the gods, when they saw that the demons were slain, with diverse speeches, glorified the mighty saint, and spake the following words. 'O thou of mighty arms, by thy favour men have attained a mighty blessing, and the Kalakeyas, of ruthless strength have been killed by thy power, O creator of beings! Fill the sea (now), O mighty-armed one; give up again the water drunk up by thee.' Thus addressed, the blessed and mighty saint replied, 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.' Hearing this speech of that saint of matured soul, the assembled gods were struck with both wonder and sadness, O great king! And thereupon, having bidden adieu to each other, and bowed to the mighty saint all the born beings went their way. And the gods with Vishnu, came to Brahma. And having held consultation again, with the view of filling up the sea, they, with joined hands, spake about replenishing it."
SECTION CVI
"Lomasa said, 'Then gathered together, Brahma, the grandfather of men (thus) addressed, 'Go ye, O gods! whither your pleasure may lead you, or your desire conduct you. It will take a long course of time for the ocean to resume its wonted state; the occasion will be furnished by the agnates of the great king Bhagiratha.' Hearing the words of the (universal) grandfather (Brahma), all the foremost gods went their way biding the day (when the ocean was to be filled again).'
"Yudhishthira said, 'What was that occasion, O Saint? And how did the agnates of (Bhagiratha furnish the same)? And how was the ocean refilled by the interference of Bhagiratha? O Saint, who deemest thy religious practices as thy only treasure. O thou of the priestly class! I wish to hear the account of the achievements of the king, narrated in detail by thyself.'"
"Vaisampayana said, "Thus addressed by the magnanimous and virtuous king, he, the chief of men of the priestly class, narrated the achievements of the high-souled (king) Sagara."
"Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength. And that same (king) of a dreaded name was sonless, O descendant of Bharata! And he carried havoc through the tribes of the Haihayas and the Talajanghas; brought under subjection the whole of the military caste; (and so) ruled over his own kingdom. And, O most praiseworthy of the descendants of Bharata! O chief of the Bharata race! he had two wives proud of their beauty and of their youth,--one a princess of the Vidarbha race, and the other of the royal line of Sivi. And, O chief of kings, that same ruler of men, betook himself to the mountain Kailasa, accompanied by both his wives, and with the desire of having a son became engaged in the practice of exceeding austere penances. And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes--the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow; carrying in his hand his (well-known weapon)--the trident; the god of three eyes; the repository of (eternal) peace; the ruler of all those that are fierce; capable of assuming very many forms; and the lord of the goddess Uma. And that same ruler of men, of mighty arms, as soon as he beheld the god--that giver of boons--fell down at his feet, with both his queens, and proffered a prayer to have a son. And the god Siva, well pleased with him, spake (thus) to that most righteous of the rulers of men, attended by his two wives, saying, 'O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men valorous and characterised by exceeding pride, will be born in one off thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race.' Having said this to him, the god Rudra (Siva) vanished from sight at that very spot, and that same king Sagara now came (back) to his own abode accompanied by his two wives, exceedingly delighted at heart (for what had happened) then. And, O most praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed wives of him--the princess of Vidarbha and the princess of Sivi--came (erelong) to be with child. And afterwards, on the due day, the princess of Vidarbha brought forth (something) of the shape of a gourd and the princess of Sivi gave birth to a boy as beautiful as a god. Then the ruler of the earth made up his mind to throw away the gourd,--when he heard (proceeding) from the sky a speech (uttered) in a grave and solemn voice, 'O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata's race! sixty thousand sons. O ruler of men! the great god (Siva) hath spoken that thy sons are to be born in this manner. Let not therefore thy mind be turned away therefrom.'"
SECTION CVII
"Lomasa said, 'O most righteous of kings! When he heard these words (proceeding) from the sky, he had faith therein, and did all that he was directed to do, O chief of the men of Bharata's race! Then the ruler of men took separately each of the seeds and then placed these divisions (of the gourd) in vessels filled with clarified butter. And intent on the preservation of his sons, he provided a nurse for every (receptacle). Then after a long time there arose sixty thousand exceedingly powerful sons of that same king--gifted with unmeasured strength, they were born, O ruler of earth! to that saint-like king, by Rudra's favour. And they were terrible; and their acts were ruthless. And they were able to ascend and roam about in the sky; and being numerous themselves, despised everybody, including the gods. And they would chase even the gods, the Gandharvas, and the Rakshasas and all the born beings, being themselves valiant and addicted to fighting. Then all people, harassed by the dull-headed sons of Sagara, united with all the gods, went to Brahma as their refuge. And then addressed the blessed grandfather of all beings (Brahma), 'Go ye your way, ye gods, together with all these men. In a not very long space of time, there will come about, O gods! a great and exceedingly terrible destruction of Sagara's sons, caused by the deed perpetrated by them.' Thus addressed, those same gods, and men, O lord of the sons of Manu! bade adieu to the grandfather, and went back to whence they had come. Then, O chief of Bharata's race! after the expiry of very many days, the mighty king Sagara accepted the consecration for performing the rites of a horse-sacrifice. And his horse began to roam over the world, protected by his sons. And when the horse reached the sea, waterless and frightful to behold--although the horse was guarded with very great care--it (suddenly) vanished at the very spot (it stood upon). Then, O respected sir! those same sons of Sagara imagined the same fine horse to have been stolen; and returning to their father, narrated how it had been stolen out of sight. And thereupon he addressed them, saying, 'Go ye and search for the horse in all the cardinal points.' Then, O great king! by this command of their father, they began to search for the horse in the cardinal points and throughout the whole surface of the earth. But all those sons of Sagara, all mutually united, could not find the horse, nor the person who had stolen it. And coming back then, they with joined palms (thus addressed) their father, (standing) before them, 'O Protector of men! O ruler of the earth! O king! by thy command, the whole of this world with its hills and its forest tracts, with its seas, and its woods, and its islands, with its rivulets and rivers and caves, hath been searched through by us. But we cannot find either the horse, or the thief who had stolen the same.' And hearing the words, the same king became senseless with wrath, and then told them all, carried away by Destiny, 'Go ye all, may ye never return! Search ye again for the horse. Without that sacrificial horse, ye must never return, my boys!'"
"And those same sons of Sagara, accepted this command of their father, and once more began to search through the entire world. Now these heroes saw a rift on the surface of the earth. And having reached this pit, the sons of Sagara began to excavate it. And with spades and pickaxes they went on digging the sea, making the utmost efforts. And that same abode of Varuna (namely the ocean), being thus, excavated by the united sons of Sagara and rent and cut on all sides round, was placed in a condition of the utmost distress. And the demons and snakes and Rakshasas and various (other) animated beings began to utter distressful cries, while being killed by Sagara's sons. And hundreds and thousands of animated beings were beheld with severed heads and separated trunks and with their skins and bones and joints rent asunder and broken. Thus they went on digging the ocean, which was the abode of Varuna and an exceedingly long space of time expired in this work, but still the horse was not found. Then, O lord of earth! towards the north-eastern region of the sea, the incensed sons of Sagara dug down as far as the lower world, and there they beheld the horse, roaming about on the surface of the ground. And they saw the magnanimous Kapila, who looked like a perfect mass of splendour. And having beheld him shining with his brightness, just as the fire shineth with its flames, they, O king! seeing the horse, were flushed with delight. And they being incensed, sent forward by their fate, paid no heed to the presence of the magnanimous Kapila, and ran forward with a view to seizing the horse. Then, O great king! Kapila, the most righteous of saints,--he whom the great sages name as Kapila Vasudeva--assumed a fiery look, and the mighty saint shot flames towards them, and thereby burnt down the dull-headed sons of Sagara. And Narada, whose practice of austerities was very great, when he beheld them reduced to ashes, came to Sagara's side, and gave the information to him. And when the king learnt this terrible news which proceeded from the mouth of the saint, for nearly an hour he remained sad, and then he bethought himself of what Siva had said. Then sending for Ansuman, the son of Asamanjas, and his own grandson, he, O chief of Bharata's race! spake the following words, 'Those same sixty thousand sons of unmeasured strength having encountered Kapila's wrath, have met their death on my account. And, O my boy of stainless character! thy father also hath been forsaken by me, in order to discharge my duty (as a king), and being desirous of doing good to my subjects.'
"Yudhishthira said, 'O saint, whose sole wealth consists in religious practices! Tell me for what reason, Sagara, the foremost of kings, abandoned his own begotten son, endued with valour--an act so difficult (for all other men)."
"Lomasa said, 'A son was born to Sagara, known by the name of Asamanjas, he who was given birth to by the princess of Sivi. And he used to seize by throat the feeble children of the townsmen, and threw them while screaming into the river. And thereupon the townsmen, overwhelmed with terror and grief, met together, and all standing with joined palms, besought Sagara in the following way, 'O great king! Thou art our protector from the dreaded peril of attack from a hostile force. Therefore it is proper for thee to deliver us from the frightful danger, proceeding from Asamanjas.' And the most righteous of the rulers of men, having heard this frightful news from his subjects, for nearly an hour remained sad and then spake to his ministers, saying, 'This day from the city let my son Asamanjas be driven forth. If ye wish to do what will be acceptable to me, let this be quickly done. 'And, O protector of men! those same ministers, thus addressed by the king, performed in a hurry exactly what the king had commanded them to do. Thus have I narrated to thee how the magnanimous Sagara banished his son, with a view to the welfare of the residents of the town. I shall now fully narrate to thee what Ansuman of the powerful bow was told by Sagara. Listen to me!
"Sagara said, 'O my boy! sore am I at heart for having abandoned thy father, on account of the death of my sons, and also on being unsuccessful in getting back the horse. Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.' Thus addressed by the magnanimous Sagara, Ansuman went with sorrow to that spot where the earth had been excavated. And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse. And having beheld that ancient saint, most righteous of his order, looking like a mass of light, he bowed with his head to the ground, and informed him of the reason of his visit. Then, O great king, Kapila was pleased with Ansuman, and that saint of a virtuous soul told him to ask for a favour from him. And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers. Then the mighty chief of saints, Kapila spake to him, saying, 'I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness. By thee hath Sagara had all his desires fulfilled. Thou are (really) a son to thy father. And by thy ability the sons of Sagara will go to heaven (i.e., will be delivered from the consequences of their unhallowed death). And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men! May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara.' Thus addressed by the illustrious Kapila, Ansuman took the horse with him, and came back to the sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at the feet of the high-souled Sagara, who smelt him on the head and narrated all the events to him, all that had been seen and heard by him, and likewise the destruction of Sagara's sons. He also announced that the horse had been brought back to the sacrificial yard. And when king Sagara heard of this, he no more grieved on account of his sons. And he praised and honoured Ansuman, and finished those same sacrificial rites. His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna's dwelling place, into a son of himself. And the lotus-eyed (King Sagara) having ruled his kingdom for a period of exceeding length, placed his grandson on the throne, (full of) responsibilities and then ascended to heaven. And Ansuman likewise, O great king! virtuous in soul, ruled over the world as far as the edge of the sea, following the foot-prints of his father's father. His son was named Dilipa, versed in virtue. Upon him placing the duties of his sovereign post, Ansuman like-wise departed this life. And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising them. And the ruler of men made every great effort towards the descent of Ganga (to the mortal world). But although trying to the utmost of his power, he could not bring about what he so much wished. And a son was born to him, known by the name of Bhagiratha beauteous, and devoted to a virtuous life, and truthful, and free from feelings of malice. And Dilipa appointed him as king, and betook himself to the forest life. And, O best of all the scions of Bharata's race! that same king (Dilipa), devoted himself to a successful course of austerities, and at the end of (sufficient) period, from the forest departed to heaven."
SECTION CVIII
"Lomasa said, 'That same king, of a powerful bow, standing at the head of the surrounding, (i.e., the occupant of an imperial throne) of a powerful car, (i.e., possessing every great fighting power) became the delight of the eyes and the soul of all the world. And he of the powerful arm came to learn how his forefathers had met an awful end from Kapila of mighty soul, and how they had been unable to attain the region of gods. And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains--Himalaya. And he beheld it adorned with peaks of diverse forms full of mineral earth; besprinkled on all sides with drops from clouds which were resting themselves upon the breeze; beautiful with rivers and groves and rocky spurs, looking like (so many) palaces (in a city); attended upon by lions and tigers that had concealed themselves in its caves and pits; and also inhabited by birds of checkered forms, which were uttering diverse sounds, such as the Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks and birds with a hundred feathers, and Jivanjivakas, and black birds, and Chakoras of eyes furnished with black corners, and the birds that love their young. And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water. And the cranes rendered it charming with their sounds; and the Kinnaras and the celestial nymphs were seated on its stony slabs. And the elephants occupying the cardinal points had everywhere robbed its trees with the end of their tusks; and the demi-gods of the Vidyadhara class frequented the hill. And it was full of various gems, and was also infested by snakes bearing terrible poison and of glowing tongues. And the mountain at places looked like (massive) gold, and elsewhere it resembled a silvery (pile), and at some places it was like a (sable) heap of collyrium. Such was the snowy hill where the king now found himself. And that most praiseworthy of men at that spot betook himself to an awful austere course of life. And for one thousand years his subsistence was nothing but water, fruit and roots. When, however, a thousand years according to the calculation of gods had elapsed, then the great river Ganga having assumed a material form, manifested to him her (divine) self.'
"Ganga said. 'O great king! what dost thou desire of me? And what must I bestow on thee? Tell me the same, O most praiseworthy of men! I shall do as thou mayst ask me.' Thus addressed, the king then made his reply to Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O great river! my father's fathers, while searching for the horse, were sent by Kapila to the abode of the god of death. And those same sixty thousand sons of Sagara of mighty soul, having met with the majestic Kapila, perished, (to a soul) in an instant of time. Having thus perished, there hath been no place for them in the region of heaven. O great river! So long as thou dost not besprinkle those same bodies with thy water, there is no salvation for these same Sagara's sons. O blessed goddess! carry thou my forefathers, Sagara's sons, to the region of heaven. O great river! on their account am I beseeching thee forsooth."
"Lomasa said, 'Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: 'O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!' Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.'"
SECTION CIX
"Lomasa said, 'The blessed God having heard what Bhagiratha had said, and with a view to doing what was agreeable to the residents of heaven, replied to the king, saying, 'So let it be. O most righteous of the protectors of men, O (prince) of a powerful arm! For thy sake I shall sustain the river of the gods, when she will take her descent from the sky, she who is pure and blessed and divine, O (king) of a mighty arm!' Saying this, he came to the snowy mountain, surrounded by his attendants, of awful mien, and with uplifted weapons of diverse forms. And standing there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince) of a powerful arm! do thou pray to the river, the daughter of the king of mountains. I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).' Having heard these words uttered by Siva, the king became devout (in heart), made obesiance and directed his thoughts towards Ganga. Then the delightful (river), of pure water in being so thought of by the king, and seeing that the great lord (Siva) was standing (to receive her fall), came down all of a sudden from the sky. And seeing that she had taken her leap from the sky, the gods, together with the mighty saints, the Gandharvas, the snakes, and the Yakshas, assembled there as spectators. Then came down from the sky Ganga, the daughter of the snowy mountain. And her whirlpools were raging, and she was teeming with fishes and sharks. O king! she directing her course towards the sea, separated herself, into three streams; and her water was bestrewn with piles of froth, which looked like so many rows of (white) ganders. And crooked and tortuous in the movement of her body, at places; and at others stumbling at it were; and covered with foam as with a robe: she went forward like a woman drunk. And elsewhere, by virtue of the roar of her waters, she uttered loud sounds. Thus assuming very many different aspects, when she fell from the sky, and reached the surface of the earth, she said to Bhagiratha, 'O great king! show me the path that I shall have to take. O lord of the earth! for thy sake have I descended to the earth.' Having heard these words, king Bhagiratha directed his course towards the spot where lay those bodies of mighty Sagara's sons, in order that, O most praiseworthy of men, the holy water might flood (the same). Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains, accompanied by the celestials. And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled. And the king adopted Ganga as a daughter of himself, and at that spot offered libations of water to the names of his forefathers; thus was his heart's wish fulfilled. Thus asked by thee, I have narrated the whole story how Ganga running in three streams, was brought down to the earth for filling the sea; how the mighty saint had drunk up the sea for a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was destroyed by Agastya.'"
SECTION CX
Vaisampayana said, "O chief of the Bharata race! then the son of Kunti went at a slow pace to the two rivers Nanda and Aparananda, which had the virtue of destroying the dread of sin. And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. And there a sadness would overtake the soul, and people would become sick. The son of Pandu, having observed very many strange circumstances of this character again addressed his questions to Lomasa with reference to these wonderful things.
"Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we heard it before; do thou attend to the same with intent mind. In this peak of Rishava, there was once a saint known by that name. And his life had lasted for many hundred years. And he was devoted to penances and was greatly wrathful. And he, forsooth, for having been spoken to by others, from wrath addressed the hill thus, 'Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.' This was what the saint said. And so at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. O king! thus these deeds were performed by that great saint, and from wrath he also forbade other acts. O king! tradition says that when the gods of yore had come to the Nanda, suddenly came over (there) a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. And from that day forward, O Kunti's son! men could not cast their eyes at any time on what looked like a hill, far less could they ascend the same. This big mountain is incapable of being seen by one who hath not led an austere life, nor can such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue under control. Here at that time all those gods performed the best sacrificial rites. O Bharata's son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass: the ground here seemeth to be overspread with the sacred grass; and. O lord of men! many of these trees here look like the spots for tying the sacrificial beasts. O Bharata's son! still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed, O Kunti's son! O most praiseworthy of the race of Kuru! do thou, therefore, perform thy ablutions, together with thy younger brothers. Then after having washed thyself in the Nanda, thou wilt repair to the river Kausiki, the spot where the most excellent and severest form of penances was practised by Viswamitra. Then the king with his attendants, having washed his body there, proceeded to the river Kausiki, which was pure and delightful and pleasant with cool water.'
"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of Bharata's race! and this is the delightful hermitage of Viswamitra, conspicuous here. And this is a hermitage, with a holy name, belonging to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances, and of passions under control. He by force of his penances caused Indra to rain; and that god, the slayer of the demons Vala and Vritra, dreading him, poured down rain during a drought. That powerful and mighty son of Kasyapa was born of a hind. He worked a great marvel in the territory of Lomapada. And when the crops had been restored, king Lomapada gave his daughter Santa in marriage to him, as the sun gave in marriage his daughter Savitri.'
"Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought? And how beautiful was that princess Santa, pure in life, she who allured the heart of him when he had turned himself into a stag? And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain? O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa's life.'
"Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son to Vibhandaka, who was a saint of the Brahmana caste, who had cultured his soul by means of religious austerities, whose seed never failed in causing generation, and who was learned and bright like the Lord of beings. And the father was highly honoured, and the son was possessed of a mighty spirit, and, though a boy, was respected by aged man. And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi--whereupon came out his seminal fluid. And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child. That same hind had really been a daughter of the gods, and had been told of yore by the holy Brahma, the creator of the worlds, 'Thou shall be a hind; and when in that form, thou shall give birth to a saint; thou shalt then be freed.' As Destiny would have it, and as the word of the creator would not be untrue, in that same hind was born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to penances, always passed his days in the forest. O king! there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa. And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life. At this very period there was a ruler of the land of Anga known by the name of Lomapada who was a friend of Dasaratha. We have heard that he from love of pleasure had been guilty of a falsehood towards a Brahmana. And that same ruler of the world had at that time been shunned by all persons of the priestly class. And he was without a ministering priest (to assist him in his religious rites). And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer and O lord of the earth! he questioned a number of Brahmanas, devoted to penances, of cultivated minds, and possessed of capabilities with reference to the matter of rain being granted by the lord of gods, saying, 'How may the heavens grant us the rain? Think of an expedient (for this purpose).' And those same cultured men, being thus questioned, gave expression to their respective views. And one among them--the best of saints--spake to that same king, saying, 'O lord of kings! the Brahmanas are angry with thee. Do some act (therefore) for appeasing them. O ruler of the earth! send for Rishyasringa, the son of a saint, resident of the forest knowing nothing of the female sex, and always taking delight in simplicity. O king! if he, great in the practice of penances, should show himself in thy territory, forthwith rain would be granted by the heavens, herein I have no doubt at all.' And, O king! having heard these words Lomapada made atonement for his sins. And he went away; and when the Brahmanas had been appeased, he returned again, and seeing the king returned, the people were again glad at heart. Then the king of Anga convened a meeting of his ministers, proficient in giving counsel. And he took great pains in order to settle some plan for securing a visit from Rishyasringa. And, O unswerving (prince)! with those ministers, who were versed in all branches of knowledge, and exceedingly proficient in worldly matters, and had a thorough training in practical affairs, he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything. And when they came, that same ruler of the earth spake to them, saying, 'Ye lovely women! Ye must find some means to allure, and obtain the confidence of the son of the saint--Rishyasringa, whom ye must bring over to my territory.' And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded, and declared the business to be beyond their power. One, however, among them--a hoary woman, thus spake to the king, 'O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan. In that case, I may be able to bring over the son of the saint--Rishyasringa.' Thereupon the king gave an order that all that she might ask for should be procured. And he also gave a good deal of wealth and jewels of various kinds. And then, O Lord of the earth, she took with herself a number of women endowed with beauty and youth, and went to the forest without delay."
SECTION CXI
"Lomasa said, 'O descendant of Bharata! she in order to compass the object of the king, prepared a floating hermitage, both because the king had ordered so, and also because it exactly accorded with her plan. And the floating hermitage, containing artificial trees adorned with various flowers and fruits, and surrounded by diverse shrubs and creeping plants and capable of furnishing choice and delicious fruits, was exceedingly delightful, and nice, and pleasing, and looked as if it had been created by magic. Then she moored the vessel at no great distance from the hermitage of Kasyapa's son, and sent emissaries to survey the place where that same saint habitually went about. And then she saw an opportunity; and having conceived a plan in her mind, sent forward her daughter a courtesan by trade and of smart sense. And that clever woman went to the vicinity of the religious man and arriving at the hermitage beheld the son of the saint.'"
"The courtesan said, 'I hope, O saint! that is all well with the religious devotees. And I hope that thou hast a plentiful store of fruits and roots and that thou takest delight in this hermitage. Verily I come here now to pay thee a visit. I hope the practice of austerities among the saints is on the increase. I hope that thy father's spirit hath not slackened and that he is well pleased with thee. O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.'"
Rishyasringa said, 'Thou art shining with lustre, as if thou wert a (mass) of light. And I deem thee worthy of obeisance. Verily I shall give thee water for washing thy feet and such fruits and roots also as may be liked by thee, for this is what my religion hath prescribed to me. Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin and made pleasant and comfortable to sit upon. And where is thy hermitage? O Brahmana! thou resemblest a god in thy mien. What is the name of this particular religious vow, which thou seemest to be observing now?'
"The courtesan said, O son of Kasyapa! on the other side of yonder hill, which covers the space of three Yojanas, is my hermitage--a delightful place. There, not to receive obeisance is the rule of my faith nor do I touch water for washing my feet. I am not worthy of obeisance from persons like thee; but I must make obeisance to thee. O Brahmana! This is the religious observance to be practised by me, namely, that thou must be clasped in my arms.'"
"Rishyasringa said, 'Let me give thee ripe fruits, such as gallnuts, myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it please thee to take a delight in them!'"
Lomasa said, "She, however, threw aside all those edible things and then gave him unsuitable things for food. And these were exceedingly nice and beautiful to see and were very much acceptable to Rishyasringa. And she gave him garlands of an exceedingly fragrant scent and beautiful and shining garments to wear and first-rate drinks; and then played and laughed and enjoyed herself. And she at his sight played with a ball and while thus employed, looked like a creeping plant broken in two. And she touched his body with her own and repeatedly clasped Rishyasringa in her arms. Then she bent and break the flowery twigs from trees, such as the Sala, the Asoka and the Tilaka. And overpowered with intoxication, assuming a bashful look, she went on tempting the great saint's son. And when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own and casting glances, slowly went away under the pretext that she was going to make offerings on the fire. On her departure, Rishyasringa became over-powered with love and lost his sense. His mind turned constantly to her and felt itself vacant. And he began to sigh and seemed to be in great distress. At that moment appeared Vibhandaka, Kasyapa's son, he whose eyes were tawny like those of a lion, whose body was covered with hair down to the tip of the nails, who was devoted to studies proper for his caste, and whose life was pure and was passed in religious meditation. He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, 'My boy! why is it that thou art not hewing the logs for fuel. I hope thou hast performed the ceremony of burnt offering today. I hope thou hast polished the sacrificial ladles and spoons and brought the calf to the milch cow whose milk furnisheth materials for making offerings on the fire. Verily thou art not in thy wonted state, O son! Thou seemest to be pensive, and to have lost thy sense. Why art thou so sad today? Let me ask thee, who hath been to this place today?'"
SECTION CXII
'Rishyasringa said, 'Here came to-day a religious student with a mass of hair on his head. And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form. And he carried upon his right palm a wonderful globur fruit, which reaches the ground and again and again leaps up to the sky in a strange way. And he beats it and turns himself round and whirls like a tree moved by the breeze. And when I looked at him, O father! he seemed to be a son of the celestials, and my joy was extreme, and my pleasure unbounded. And he clasped my body, took hold of my matted hair, and bent down my mouth, and, mingling his mouth with my own, uttered a sound that was exceedingly pleasant. And he doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him. And he gave unto me a number of fruits. Those fruits were tasteful unto me: these here are not equal to them in taste. They have not got any rind nor any stone within them, like these. And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasu e; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant and twined with silken threads that belong to him. And he, bright with fervent piety, having scattered these garlands here, went back to his own hermitage. His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here. O father, let me this very moment go to him. Pray, what is that religious observance which is being practised by him. As he of a noble piety is practising penances, so I am desirous to live the same life with him. My heart is yearning after similar observances My soul will be in torment if I see him not,'"
SECTION CXIII
"Vibhandaka said, 'Those are, O son! Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds) And the saint who hath control over his soul, and who is desirous of obtaining the regions where go the righteous, ought to have nothing to do with them. And their acts are vile and their delight is in causing obstruction to those who practise penance; (therefore) a pious man should never look at them. And, O son! those were drinks unworthy to be drunk, being as they were spirituous liquors consumed by unrighteous men. And these garlands, also, bright and fragrant and of various hues, are not intended for saints.' Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her. And when by three day's search he was unable to trace where she was he then came back to his own hermitage. In the meanwhile, when the son of Kasyapa had gone out to gather fruits, then that very courtesan came again to tempt Rishyasringa in the manner described above. And as soon as Rishyasringa had her in sight, he was glad and hurriedly rushing towards him said, 'Let us go to thy hermitage before the return of my father.' Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel. And by various means they went on delighting him and at length came to the side of Anga's king. And leaving then that floating vessel of an exceedingly white tint upon the water, and having placed it within sight of the hermitage, he similarly prepared a beautiful forest known by the name of the Floating Hermitage. The king, however, kept that only son of Vibhandaka within that part of the palace destined for the females when of a sudden he beheld that rain was poured by the heavens and that the world began to be flooded with water. And Lomapada, the desire of his heart fulfilled, bestowed his daughter Santa on Rishyasringa in marriage. And with a view to appease the wrath of his father, he ordered kine to be placed, and fields to be ploughed, by the road that Vibhandaka was to take, in order to come to his son. And the king also placed plentiful cattle and stout cowherds, and gave the latter the following order:
"When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.' Now the saint, whose wrath was fierce, came to his hermitage, having gathered fruits and roots and searched for his son. But not finding him he became exceedingly wroth. And he was tortured with anger and suspected it to be the doing of the king. And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory. And on the way he was fatigued and hungry, when he reached those same settlements of cowherds, rich with cattle. And he was honoured in a suitable way by those cowherds and then spent the night in a manner befitting a king. And having received very great hospitality from them, he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all came up to him and said, 'All this wealth hath been provided for thy son.' At different places he was thus honoured by that best of men, and saw his son who looked like the god Indra in heaven. And he also beheld there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son and having also beheld Santa, his great resentment was appeased. And O king of men! Vibhandaka expressed great satisfaction with the very ruler of the earth. And the great saint, whose power rivalled that of the sun and the god of fire, placed there his son, and thus spake, 'As soon as a son is born to thee, and having performed all that is agreeable to the king, to the forest must thou come without fail.' And Rishyasringa did exactly as his father said, and went back to the place where his father was. And, O king of men! Santa obediently waited upon him as in the firmament the star Rohini waits upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter, was always obedient to Mudgala, so did Santa wait affectionately upon Rishyasringa, when he lived in the wood. This is the holy hermitage which belonged to him. Beautifying the great lake here, it bears holy fame. Here perform thy ablutions and have thy desire fulfilled. And having purified thyself, direct thy course towards other holy spots,'"
SECTION CXIV
(Tirtha-yatra Parva continued)
"Vaisampayana said, 'Then, O Janamejaya, the son of Pandu started from the river Kausiki and repaired in succession to all the sacred shrines. And, O protector of men, he came to the sea where the river Ganga falls into it; and there in the centre of five hundred rivers, he performed the holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his brothers, the valiant prince proceeded by the shore of the sea towards the land where the Kalinga tribes dwell."
"Lomasa said, 'There is the land, O Kunti's son, where the Kalinga tribes dwell. Through it passeth the river Vaitarani, on the banks whereof even the god of virtue performed religious river, having first placed himself under the protection of the celestials. Verily, this is the northern bank, inhabited by saints, suitable for the performance of religious rites beautified by a hill, and frequented by persons of the regenerate caste. This spot (in holiness) rivals the path whereby a virtuous man, fit for going to heaven, repairs to the region inhabited by gods. And verily at this spot in former times, other saints likewise worshipped the immortals by the performance of religious rites. And at the very spot it was that the god Rudra, O king of kings, seized the sacrificial beast and exclaimed, 'This is my share!' O chief of the descendants of Bharata, then when the beast was carried away by Siva, the gods spake to him saying, 'Cast not a covetous glance at the property of others, disregarding all the righteous rules.' Then they addressed words of glorification of a pleasing kind to the god Rudra. And they satisfied him by offering a sacrifice, and paid him suitable honours. Thereupon he gave up the beast, and went by the path trodden by the gods. Thereupon what happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread of Rudra, the gods set apart for evermore, the best allotment out of all shares, such as was fresh and not stale (to be appropriated by the god). Whosoever performs his ablutions at this spot, while reciting this ancient story, beholds with his mortal eyes the path that leads to the region of the gods.'
"Vaisampayana said, 'Then all the sons of Pandu and likewise the daughter of Drupada--all of whom were the favoured of Fate--descended to the river Vaitarani, and made libations to the names of their fathers.'
"Yudhishthira said, 'O Lomasa, how great must be the force of a pious deed! Having taken my bath at this spot in a proper form, I seem to touch no more the region inhabited by mortal men! O saint of a virtuous life, I am beholding all the regions. And this is the noise of the magnanimous dwellers of the wood, who are reciting their audible prayers.'
"Lomasa said, 'O Yudhishthira, the place whence this noise comes and reaches thy ears is at the distance of three hundred thousand yojanas, to be sure. O lord of men, rest thou quiet and utter no word. O king, this is the divine forest of the Self-existent One, which hath now come to our view. There, O king, Viswakarma of a dreaded name performed religious rites. On the mighty occasion of that sacrifice, the Self-existent One made a gift of this entire earth with all its hilly and forest tracts, to Kasyapa, by way of gratuity, for ministering as a priest. And then, O Kuru's son, as soon as that goddess Earth was giving away, she became sad at heart, and wrathfully spake the following words to that great lord, the ruler of the worlds, 'O mighty god, it is unworthy of thee to give me away to an ordinary mortal. And this act of gift on thy part will come to nothing; (for) here am I going to descend into the bottom of the nether world.' Then when the blessed saint Kasyapa beheld the goddess Earth, despondent and sad, he, O protector of men, performed a propitiatory act calculated to appease her wrath. And then, O Pandu's son, the Earth was pleased with his pious deed. And she uprose again from within the waters, and showed herself in the form of a sacred altar. This, O king, is the spot which distinctly manifests the form of an altar. O great monarch, ascend over it, and thou wilt gain valour and strength. And, O king, this is the very altar which reaches as far as the sea, and rests itself upon its bosom. May good luck be thine, do thou mount hereupon, and of thyself cross the sea. And while thou this day mountest upon it, I shall administer the ceremony for averting all evil from thee; for this altar here, as soon as it gets a mortal's touch, at once enters into the sea. Salutation to the god who protects the universe! Salutation to thee that art beyond the universe! O Lord of gods, vouchsafe thy presence in this sea. O Pandu's son, thou must recite the following words of truth, and while so reciting, thou must quickly ascend this altar, 'The god of fire, and the sun, and the organ of generation, and water, and goddess and the seed of Vishnu, and the navel of nectar. The god of fire is the organ that generated the (ocean); the earth is thy body; Vishnu deposited the seed that caused thy being and thou art the navel of nectar.' Thus, O Pandu's son, the words of truth must be audibly recited, and while so reciting, one must plunge into the lord of rivers. O most praiseworthy of Kunti's son, otherwise this lord of waters of divine birth, this best storehouse of the waters (of the earth), should not be touched, O son of Kunti, even with the end of a sacred grass.'
"Vaisampayana said, 'Then when the ceremony for averting evil had been completed in his behalf, the magnanimous Yudhishthira went into the sea, and having performed all that the saint had bid, repaired to the skirts of the Mahendra hill, and spent the night at that spot.'"
SECTION CXV
"Vaisampayana said, 'The protector of the earth spent there a single night, and with his brothers, paid the highest honours to the religious men. And Lomasa made him acquainted with the names of all of them, such as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the royal saint paid visit to them all and made obeisance to them with joined palms. And then he asked the valiant Akritavrana, who was a follower of Parasurama, when will the revered Parasurama show himself to the religious men here? It is desired on that occasion to obtain a sight of the descendant of Bhrigu.'
"Akritavrana said, 'Thy journey to this spot is already known to Rama, whose soul spontaneously knows everything. And he is in every way well-pleased with thee, and he will show himself readily to thee. And the saints who practise penances here, are permitted to see him on the fourteenth and the eighth day of the lunar course. On the morrow at the end of this very night there will set in the fourteenth day of the lunar course. On that occasion thou wilt have a sight of him, clad in a sable deerskin, and wearing his hair in the form of a matted mass."
"Yudhishthira said, Thou hast been a follower of the mighty Rama, Jamadagni's son; thou must, therefore, have been the eye-witness of all the deeds achieved by him in former days. I, therefore, request thee to narrate to me how the members of the military caste were vanquished by Rama on the field of battle, and what the original cause of those conflicts was.'
"Akritavrana said, 'With pleasure shall I recite to thee that excellent story, O Bharata's son, O chief of kings, the story of the godlike deeds of Rama, the son of Jamadagni, who traced his origin to Bhrigu's race. I shall also relate the achievements of the great ruler of the Haihaya tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe was killed by Rama. He, O Pandu's son, was endued with a thousand arms; and by the favour of Dattatreya he likewise had a celestial car made of gold. And, O protector of the earth, his rule extended over the entire animated world, wheresoever located on this earth. And the car of that mighty monarch could proceed everywhere in an unobstructed course. And grown resistless by the virtue of a granted boon, he ever mounted on that car, trampled upon gods and Yakshas and saints on all sides round. And all the born beings wheresoever placed, were harassed by him. Then the celestials and the saints of a rigidly virtuous life, met together, and thus spake to Vishnu, the god of gods, the slayer of demons, and possessed of prowess that never failed, saying. 'O blessed and revered lord, for the purpose of preserving all the born beings, it is necessary that Arjuna should be killed by thee.' And the mighty ruler of the Haihaya tribe placing himself on his celestial car, affronted Indra, while that deity was enjoying himself with Sachi, his queen. Then, O Bharata's son, the blessed and the revered god (Vishhnu) held a consultation with Indra, with a view to destroying Kartavirya's son. And on that occasion, all that was for the good of the world of beings, was communicated by the lord of gods; and the blessed god worshipped by the world, to do all that was necessary, went to the delightful Vadari wood which was his own chosen retreat for practising penances. And at this very time there lived on the earth a mighty monarch in the land of Kanyakuvja, a sovereign whose military force was exceedingly great. And his name of Gadhi was famous in the world. He, however, betook himself to a forest-life. And while he was dwelling in the midst of the wood, there was born to him a daughter beautiful as a nymph of heaven. And Richika, the son of Bhrigu, asked for her to be united with himself in marriage. And then Gadhi spake to that Brahmana, who led a rigidly austere life, saying. There is a certain family custom in our race; it hath been founded by my ancestors of a bygone age. And, O most excellent of the sacerdotal caste, be it known to thee that the intending bridegroom must offer a dowry consisting of a thousand fleet steeds, whose colour must be brown and every one of whom must possess a single sable car. But, O Bhrigu's son, a reverend saint like thee cannot be asked to offer the same. Nor can my daughter be refused to a magnanimous saint of thy (exalted) rank.' Thereupon Richika said, 'I will give thee a thousand fleet steeds, brown in hue and possessing a single sable car; let thy daughter be given in marriage to me.'
"Akritavrana said. Thus having given his word, O king, he went and said to Varuna, 'Give me a thousand fleet steeds brown in colour, and each with one black ear. I want the same as dowry for my marriage.' To him Varuna forthwith gave a thousand steeds. Those steeds had issued out of the river Ganga; hence the spot hath been named: The horse's landing place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by name, was given in marriage; and the gods themselves were of the party of the bride. Richika, the most excellent of the sacerdotal caste, thus procured a thousand steeds, and had a sight of the dwellers of heaven and won a wife in the proper form. And he enjoyed himself with the girl of slender waist, and thus gratified all the wishes and desire that he ever had. And when the marriage had been celebrated, O king, his father Bhrigu came on a visit to see him and his wife; and he was glad to see his praiseworthy son. And the husband and wife together paid their best respects to him, who was worshipped by all the gods. And when he had seated himself, they both with joined palms, stood near him, in order that they might to his bidding. And then the revered saint, Bhrigu, glad at heart, thus spoke to his daughter-in-law, saying, 'O lovely daughter, as for a boon I am ready to grant thee any object of thy wish.' And there upon she asked for his favour in this, that a son might be born to both herself and her mother. And he vouchsafed the favour thus asked for.'
"Bhrigu said, 'During the days that your season lasts, thou and thy mother must take a bath, with the ceremony for bringing forth a male child. And ye two must then separately embrace two different trees--she a peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots of rice and milk, prepared by me with the utmost care. I having ransacked the whole universe to find the drugs, the essence whereof hath been blended with this milk and rice. It must be taken as food with the greatest care.' And saying this, he vanished from sight. The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each). Then after the lapse of very many days, the revered saint, once more came. And he came knowing (what had happened) by his attribute of divine knowledge. Then Bhrigu possessed of mighty strength, spake to Satyavati, his daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow, the wrong pot of rice thou tookest as food. And it was the wrong tree which was embraced by thee. It was thy mother who deluded thee. A son will be born of thee, who, though of the priestly caste, will be of a character fit for the military order; while a mighty son will be born of thy mother, who, though by birth a Kshatriya will assume a life suitable to the sacerdotal order. And his power will be great, and he will walk on the path trodden by righteous men.' Then she entreated her father-in-law again and again, saying, 'Let not my son be of this character; but let my grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And thus he was pleased to grant her prayer. Then she brought forth on the expected day a son by name Jamadagni. And this son of Bhrigu was endowed with both splendour and grace. And he grew in years and in strength, and excelled he other saints in the proficiency of his Vaidik lore. O chieftain of Bharata's race, to him, rivalling in lustre the author of light (the sun), came spontaneously and without instruction the knowledge of the entire military art and of the fourfold missile arms.'"
SECTION CXVI
"Akritavrana said, 'Jamadagni devoted himself to the study of the Veda and the practice of sacred penances, and became famous for his great austerities. Then he pursued a methodical course of study and obtained a mastery over the entire Veda. And, O king, he paid a visit to Prasenajit and solicited the hand of Renuka in marriage. And this prayer was granted by the king. And the delight of Bhrigu's race having thus obtained Renuka for his wife, took his residence with her in a hermitage, and began to practice penances, being assisted by her. And four boys were born of her, with Rama for the fifth. And although the youngest, Rama was superior to all in merit. Now once upon a time, when her sons had gone out for the purpose of gathering fruits, Renuka who had a pure and austere life, went out to bathe. And, O king, while returning home, she happened to cast her glance towards the king of Martikavata, known by the name of Chitraratha. The king was in the water with his wives, and wearing on his breast a lotus wreath, was engaged in sport. And beholding his magnificent form, Renuka was inspired with desire. And this unlawful desire she could not control, but became polluted within the water, and came back to the hermitage frightened at heart. Her husband readily perceived what state she was in. And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out 'Fie!' At that very moment came in the eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and then, Vasu, and likewise, Viswavasu. And the mighty saint directed them all one by one to put an end to the life of their mother. They, however, were quite confounded and lost heart. And they could not utter a single word. Then he in ire cursed them. And on being cursed they lost their sense and suddenly became like inanimate objects, and comparable in conduct to beasts and birds. And then Rama, the slayer of hostile heroes, came to the hermitage, last of all. Him the mighty-armed Jamadagni, of great austerities, addressed, saying, 'Kill this wicked mother of thine, without compunction, O my son.' Thereupon Rama immediately took up an axe and therewith severed his mother's head. Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased; and well-pleased, he spake the following words, 'Thou hast, my boy, performed at my bidding this difficult task, being versed in virtue. Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.' Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata's son, Jamadagni, whose penances were the most rigid, granted all those desires of his son. Once, however, O lord, when his sons had gone out as before, the valourous son of Kartavirya, the lord of the country near the shore of the sea, came up to the hermitage. And when he arrived at that hermitage, the wife of the saint received him hospitably. He, however, intoxicated with a warrior's pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood. When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya's son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna's arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath excited against Rama, rushed at Jamadagni in his hermitage, while Rama was away. And they slew him there; for although his strength was great, yet being at the time engaged in penances, he would not fight. And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. And when they had gone away, and when Jamadagni had breathed his last, Rama, the delight of Bhrigu's race, returned to the hermitage, bearing in his arms, fuel for religious rites. And the hero beheld his father who had been put to death. And grieved exceedingly he began to bewail the unworthy fate that had laid his father low."
SECTION CXVII
"Rama said, 'The blame is mine, O father, that like a stag in the wood, thou hast been shot dead with arrows, by those mean and stupid wretches--the sons of Kartavirya. And O father, virtuous and unswerving from the path of righteousness and inoffensive to all animated beings as thou wert, how came it to be permitted by Fate that thou shouldst die in this way? What an awful sin must have been committed by them, who have killed thee with hundreds of sharpened shafts, although thou wert an aged man, and engaged in penances at the time and absolutely averse to fighting with them. With what face will those shameless persons speak of this deed of theirs to their friends and servants, viz., that they have slain an unassisted and unresisting virtuous man?--O protector of men, thus he, great in penance, bewailed much in a piteous manner, and then performed the obsequies of his departed sire. And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata's race, the slaughter of the entire military caste, and of exceeding strength in the field of battle, and possessed of valour suited to a heroic soul, and comparable to the god of death himself, he took up his weapon in wrathful mood, and singlehanded put Kartavirya's sons to death. And, O chieftain of the military caste, Rama, the leader of all capable of beating their foes, thrice smote down all the Kashatriya followers of Kartavirya's sons. And seven times did that powerful lord exterminate the military tribes of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him. There the mightiest scion of Bhrigu's race offered libations to his forefathers--the Bhrigus, and Richika appeared to him in a visible form, and spake to him words of counsel. Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,--all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.'
"Vaisampayana said, 'Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers. And, O king of kings, the lord together with his brothers, worshipped Rama, and, O most righteous of the rulers of men, the very highest honours were paid by him to all those members of the twice-born class. And after worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.'"
SECTION CXVIII
Vaisampayana said, "The magnanimous monarch pursued his journey, and at different spots on the shore of the sea visited the various bathing places, all sacred and pleasant and frequented by men of the sacerdotal caste. And O son of Parikshit! He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. And he reached the sea in the Dravida land, and visited the holy spot passing under Agastya's name, which was exceedingly sacred and exceptionally pure. And the valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. And here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. And, O protector of the earth! the ruler of the world, accompanied by Krishna bathed in those holy spots, and speaking of Arjuna's valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. And he, O king! visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart's desire, till he came to the holiest of all known by the name of Suparaka. Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika's son, who was the foremost of all wielders of the bow. And the altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, and of the hosts of wind and of the two celestial physicians and of Yama, son of the sun and of the lord of riches, and of Indra, and of Vishnu, and of the lord Creator and of Siva, and of the moon, and of the author of day, and of the lord of waters, and of the host of Sadhyas, and of Brahma, and of the forefathers, and of Rudra together with all his followers, and of the goddess of learning, and of the host of Siddhas, and of many immortal holy gods besides. And in those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Surparaka. And he by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame hath been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism. While he was acting thus, information reached both Valarama and Krishna that the king was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to Yudhishthira of Ajamidha's race. And when the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna's son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form. And they also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu's sons. And they seated themselves round about Yudhishthira, as round Indra, O king! are seated the celestial hosts. And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra's abode in order to learn the science of arms--all this he related with a gladdened heart. And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt."
SECTION CXIX
Janamejaya said, "O thou of ascetic wealth! when the sons of Pandu and the Vrishnis reached the holy spot Prabhasa, what did they do and what conversation was held there by them, for all of them were of mighty souls, proficient in all the branches of science and both the Vrishnis and the sons of Pandu held one another in friendly estimation."
Vaisampayana said, "When the Vrishnis reached the holy spot Prabhasa, the sacred landing-place on the coast of the sea, they surrounded the sons of Pandu and waited upon them. Then Valarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna, I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground doth not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter?--This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata's race! What will that sinner, the chieftain of the earth, say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He doth not now see with his mind's eye how he hath become so sightless, and on account of what act he hath grown blind among the kings of this entire earth. Is it not because he hath banished Kunit's son from his kingdom? I have no doubt that Vichitravirya's son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. And now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. And his body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car--this Bhima, of appetite rivalling a wolf's conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. And that same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea,--look at him now in an anchorite's dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west,--and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She hath been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! And the son of the god of virtue,--virtue which stands at the head of all the there pursuits of life--and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians,--being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?"
SECTION CXX
Satyaki said, "O Rama! this is not the time of lamentation; let us do that which is proper and suited to the present occasion, although Yudhishthira doth not speak a single word. Those who have persons to look after their welfare do not undertake anything of themselves; they have others to do their work, as Saivya and others did for Yayati. Likewise, O Rama! those who have appointed functionaries to undertake their work on their own responsibility, as the leaders of men, they may be said to have real patrons, and they meet with no difficulty, like helpless beings. How is it that when the sons of Pritha have for their patrons these two men, Rama and Krishna, and the two others, Pradyumna and Samva, together with myself,--these patrons being able to protect all the three worlds,--how is it that the son of Pritha is living in the wood with his brothers? It is fit that this very day the army of the Dasarhas should march out, variously armed and with checkered mails. Let Dhritarashtra's sons be overwhelmed with the forces of the Vrishinis and let them go with their friends to the abode of the god of death. Let him alone who wields the bow made of the horn (Krishna), thou alone, if roused, wouldst be able to surround even the whole of this earth. I ask thee to kill Dhritarashtra's son with all his men, as the great Indra, the lord of the gods kill Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and also my preceptor, and is like the second self of Krishna. It is for this that men desire for a worthy son, and that preceptor seeks a pupil who would contradict him not. It is for this that the time is come for that excellent work, which is the best of all tasks and difficult to perform. I shall baffle Duryodhana's volleys of arms by my own excellent weapons. I shall overpower all in the field of battle. I shall in my wrath cut off his head with my excellent shafts, little inferior to snakes and poison and fire. And with the keen edge of my sword, I shall forcibly sever his head from the trunk, in the field of battle; then I shall kill his followers, and Duryodhana, and all of Kuru's race. O son of Rohini! let the followers of Bhima look at me with joy at their heart, when I shall keep up the weapons of war in the field of battle, and when I shall go on slaying all the best fighting men on the side of the Kurus, as at the end of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna and Kama are not able to bear the keen arrows shot by Pradyumna. I know the power of Arjuna's son--he conducts himself like the son of Krishna in the field of battle. Let Samva chastise by the force of his arms Dussasana; let him destroy by force Dussasana and his charioteer and his car. In the field of battle when the son of Jamvavati becomes irresistible in fight, there is nothing which can withstand his force. The army of the demon Samvara was speedily routed by him when only a boy. By him was killed in fight Asvachakra, whose thighs were round, and whose muscular arms were of exceeding length. Who is there that would be able to go forward to the car of Samva, who is great in fight, when mounted on a car? As a mortal coming under the clutches of death can never escape; so who is there that once coming under his clutches in the field of battle, is able to return with his life? The son of Vasudeva will burn down by the volleys of his fiery shafts all the hostile troops, and those two warriors, Bhishma and Drona,--who are great on a car, and Somadatta surrounded by all his sons. What is there in all the world including the gods, which Krishna cannot encounter on an equal footing, when he takes up the weapons of war, wields in his hands excellent arrows, arms himself with his dice, and thus becomes unrivalled in fight? Then let Aniruddha also take up in his hand his buckler and sword, and let him cover the surface of the earth with Dhritarashtra's sons, their heads separated from their trunks, their bodies devoid of all consciousness as in a sacrificial rite the altar is overspread with sacred grass placed upon the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the young Nishatha valiant in battle and Sarana, and Charudeshna, irresistible in war, let them perform feats befitting their race. Let the united army of the Satwatas and Suras, together with the best soldiers of the Vrishnis, the Bhojas, and the Andhakas, kill those sons of Dhritarashtra in the field of battle and let them swell their expanded fame throughout the world. Then let Abhimanyu rule the world so long as this most excellent of virtuous men, the magnanimous Yudhishthira, may be engaged in fulfilling his vow,--the vow that was accepted and declared by him, the most righteous of Kuru's race, on the occasion of the famous play at dice. Afterwards the virtuous king will protect the earth, all his foes defeated in battle by shafts which will be discharged by us. Then there will remain no sons of Dhritarashtra on earth,--nor the son of the charioteer (Kama). This is the most important work for us to do, and this will surely lead to fame."
"Krishna said, 'O scion of the race of Madhu! no doubt what thou sayest is true; we accept thy words, O thou of courage that is never weak! But this bull of the Kuru race (Yudhishthira) would never accept the sovereignty of the earth, unless it were won by the prowess of his own arms. Neither for the sake of pleasure, nor from fear, nor from covetousness, would Yudhishthira ever renounce the rules of the caste; nor would these two heroes, who are mighty, when mounted on a car--Bhima and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada. He possessing the appetite of a wolf (Bhima), and the winner of riches (Arjuna), are both unrivalled in fight throughout the world. And why should not this king rule over the entire world when he hath the two sons of Madri to espouse his cause? The high-souled ruler of Panchala together with the Kekaya king, and we also should put forth our united strength, and then would the enemies of Yudhisthira be annihilated.'"
"Yudhishthira said, 'It is not strange that thou shouldst speak thus, O scion of Madhu's race! but to me truth seems to be the first consideration, above that of my sovereign power itself. But it is Krishna alone who precisely knoweth what I am; and it is I alone who precisely know what Krishna (really) is. O thou endued with valour! O scion of Madhu's race! as soon as he will perceive that the time is come for feats of bravery, then, O most valiant of Sini's race, he also of beautiful hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha race go back today. They are my patrons; and the foremost of human beings, they have visited me here. O ye of immeasurable strength! never fall off from the path of virtue. I shall see you again, when ye will be happily gathered together.'
"Then after mutual greeting and obeisance to seniors, and having embraced the youthful, those valiant men of the Yadu race and the sons of Pandu separated. And the Yadus reunited to their home; and the Pandavas continued their journey to the sacred spots. Then having parted with Krishna, the virtuous king, accompanied by his brothers and servants, and also by Lomasa, went to the sacred river Payosini. Its fine landing place was constructed by the king of Vidarbha. And he began to dwell on the banks of the Payosini, whose waters were mingled with the distilled Soma juice. There the high-souled Yudhishthira was greeted with excellent laudatory, terms by numerous leaders of the twice-born class, who were delighted to see him there."
SECTION CXXI
Lomasa said, "O king! when the Nriga performed a sacrifice here, he gratified Indra, the demolisher of hostile cities, by offering the Soma juice. And Indra was refreshed and was very much pleased. Here the gods together with Indira, and the protectors of all born beings, celebrated sacrifices of various kinds on a large scale, and paid abundant gratuities to the ministering priests. Here king Amurtarayasa, the lord of the world, satisfied Indra, the holder of the thunderbolt, by the offer of the Soma juice, when seven horse-sacrifices were performed by that king. The articles which in other sacrificial rites are uniformly made of the timber, wood and of earth, were all made of gold in the seven sacrifices performed by him. And it is said that in all those rites, seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, spoons were prepared by him. On each sacrificial stake, seven rings were fastened at the top. And, O Yudhishthira! the celestials together with Indira, themselves erected the sacrificial stakes of shining gold which had been prepared for his sacred rites. In all those magnificent sacrifices instituted by Gaya, the protector of the earth, Indira, was delighted by drinking the Soma juice, and the ministering priests were gratified with the gratuities paid to them. And the priests obtained untold wealth counted out to them. And as the sand-grains of the earth, or as the stars in the sky, or as the rain-drops when it raineth, cannot be counted by anyone, so the wealth Gaya gave away was incapable of being counted by figures. So untold was the wealth, O great king! that was given to the ministering priests in all those seven sacrifices that even the above-mentioned objects might be counted by figures, but the gratuities bestowed by him whose largeness exceeded all that was known before were not capable of being counted by figures. And images of the goddess of speech were made of gold by the sculptor of the gods;--and the king gratified the members of the sacerdotal caste, who had arrived from all the cardinal points, by making presents to them of those images, of gold. O protector of men! when the high-souled Gaya performed his sacrificial rites, he erected sacrificial piles at so many different spots that but little space was left on the surface of the earth. And, O scion of Bharata's race! he by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya. Therefore, O lord of kings! O unswerving prince! thou and thy brothers should bathe in this river; then, O protector of the earth, thou wilt be freed from all these sins."
Vaisampayana said, "O most praiseworthy of men! Yudhishthira with his brothers performed ablutions in the Payosini river. Then, O sinless prince! the powerful monarch together with his brothers, journeyed to the hill of sapphires and the great river Narmada. The blessed saint Lomasa there named to him all the delightful holy spots and all the sacred shrines of the celestials. Then he with his brothers visited those places, according to his desire and convenience. And at various places Brahmanas by thousands received gifts from him."
"Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and plunges his body in the river Narmada attains the regions inhabited by the celestials and kings. O most praiseworthy of men! this period is the junction between the Treta and the Kali age, O Kunti's son! This is the period when a person gets rid of all his sins. O respected sir! this is the spot where Saryati performed sacrificial rites, wherein Indra appeared in a visible form and drank the Soma juice, with the two celestial physicians. And Bhrigu's son of severe austerities conceived anger towards the great Indra; and the mighty Chyavana paralysed Indra, and for his wife obtained the princess, Sukanya.'"
"Yudhishthira said, 'How was the chastiser of the demon Paka, the god possessed of the six attributes, paralysed by Chyavana? And for what reason did the mighty saint conceive wrath towards Indra? And how, O Brahmana! did he raise the celestial physicians to the rank of the drinkers of Soma? All this, precisely as it happened, thy venerable self will be pleased to recount to me.'"
SECTION CXXII
"Lomasa said, 'A son was born to the great saint Bhrigu, Chyavana by name. And he, of an exceedingly resplendent form, began to practise austerities by the side of yonder lake. And, O Pandu's son! O protector of men! he of mighty energy assumed the posture called Vira, quiet and still like an inanimate post, and for a long period, remained at the same spot of ground. And he was turned into an anthill covered over with creepers. And after the lapse of a long period, swarms of ants enveloped him. And covered all over with ants, the sagacious saint looked exactly like a heap of earth. And he went on practising austerities, enveloped on all sides with that ant-hill. Now after the lapse of a long space of time, that ruler of earth, Saryati by name, for amusement visited this pleasant and excellent lake. With him were four thousand females, espoused by him, O son of Bharata's race! there was also his only daughter endued with beautiful brows, named Sukanya. She surrounded by her maids, and decked out with jewels fit for the celestials, while walking about, approached the anthill where Bhrigu's son was seated. And surrounded by her maids, she began to amuse herself there, viewing the beautiful scenery, and looking at the lofty trees of the wood. And she was handsome and in the prime of her youth; and she was amorous and bent on frolicking. And she began to break the twigs of the forest trees bearing blossoms. And Bhrigu's son endued with intelligence beheld her wandering like lightning, without her maids, and wearing a single piece of cloth and decked with ornaments. And seeing her in the lone forest, that ascetic of exceeding effulgence was inspired with desire. And that regenerate Rishi possessing ascetic energy, who had a low voice, called the auspicious one,--but she heard him not. Then seeing the eyes of Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her sense, said, 'What is this?'--and with thorns pierced the eyes (of the Rishi). And as his eyes being pierced by her, he felt exceeding pain and became wroth. And (from anger) he obstructed the calls of nature of Saryati's forces. And on their calls of nature being obstructed, the men were greatly afflicted. And seeing this state of things, the king asked. 'Who is it that hath done wrong to the illustrious son of Bhrigu, old and ever engaged in austerities and of wrathful temper? Tell me quick if ye know it'. The soldiers (thereupon) answered him saying, 'We do not know whether any one hath done wrong to the Rishi. Do thou, as thou list, make a searching enquiry into the matter. Thereupon that ruler of earth, using (as he saw occasion) both menace and conciliation, asked his friends (about the circumstance). But they too did not know anything. Seeing that the army was distressed owing to the obstruction of the calls of nature, and also finding her father aggrieved, Sukanya said, 'Roving in the forest, I lighted in the ant-hill here upon some brilliant substance. Thereupon taking it for a glow-worm I neared it, and pierced it (with thorns); Hearing this Saryati immediately came to the ant-hill, and there saw Bhrigu's son, old both in years and austerities. Then the lord of earth with joined hands, besought (the ascetic) saying, 'It behoveth thee to forgive what my daughter through ignorance and greenness, hath done unto thee." Chyavana the son of Bhrigu, addressed the monarch saying, 'Disregarding me, this one, filled with pride hath pierced my eyes. Even her, O king, endued with beauty and who was bereft of her senses by ignorance and temptation--even thy daughter would I have for my bride, I tell thee truly, on this condition alone will I forgive thee.'
Lomasa said, "Hearing the words of the sage, Saryati, without pausing, bestowed his daughter on the high-souled Chyavana. Having received the hand of that girl, the holy one was pleased with the king. And having won the Rishi's grace, the king went to his city, accompanied by his troops. And the faultless Sukanya also having obtained that ascetic for her husband, began to tend him, practising penances, and observing the ordinance. And that one of a graceful countenance, and void of guile worshipped Chyavana, and also ministered unto guests, and the sacred fire."
SECTION CXXIII
"Lomasa said, 'Once on a time, O king, those celestials, namely the twin Aswins, happened to behold Sukanya, when she had (just) bathed, and when her person was bare. And seeing that one of excellent limbs, and like unto the daughter of the lord of celestials, the nose-born Aswins neared her, and addressed her, saying, 'O thou of shapely thighs, whose daughter art thou? And what doest thou in this wood? O auspicious one, O thou of excellent grace, we desire to know this, do thou therefore tell us.' Thereupon she replied bashfully unto those foremost of celestials. 'Know me as Sarayati's daughter, and Chyavana's wife.' Thereat the Aswins again spake unto her, smiling. 'What for, O fortunate one, hath thy father bestowed thee on a person who is verging on death? Surely, O timid girl, thou shinest in this wood like lightning. Not in the regions of the celestials themselves, O girl, have our eyes lighted on thy like. O damsel, unadornedand without gay robes as thou art, thou beautifiest this wood exceedingly. Still, O thou of faultless limbs, thou canst not look so beautiful, when (as at present) thou art soiled with mud and dirt, as thou couldst, if decked with every ornament and wearing gorgeous apparel. Why, O excellent girl in such plight servest thou a decrepit old husband, and one that hath become incapable of realising pleasure and also of maintaining thee, O thou of luminous smiles? O divinely beautiful damsel, do thou, forsaking Chyavana accept one of us for husband. It behoveth thee not to spend thy youth fruitlessly.'"
"Thus addressed Sukanya answered the celestials saying. 'I am devoted to my husband, Chyavana: do ye not entertain any doubts (regarding my fidelity). Thereupon they again spake unto her, 'We two are the celestial physicians of note. We will make thy lord young and graceful. Do thou then select one of us, viz., ourselves and thy husband,--for thy partner. Promising this do thou, O auspicious one, bring hither thy husband.' .. O king, agreeably to their words she went to Bhrigu's son and communicated to him what the two celestials had said. Hearing her message, Chyavana said unto his wife, 'Do thou so.' Having received the permission of her lord, (she returned to the celestials) and said, 'Do ye so.' Then hearing her words, viz., 'Do ye so,' they spoke unto the king's daughter. 'Let thy husband enter into water.' Thereat Chyavana desirous of obtaining beauty, quickly entered into water. The twin Aswins also, O king, sank into the sheet of water. And the next moment they all came out of the tank in surpassingly beautiful forms, and young and wearing burnished earrings. And all, possessed of the same appearance pleasing to behold, addressed her saying, 'O fortunate one, do thou choose one of us for spouse. And O beauteous one, do thou select him for lord who may please thy fancy.' Finding, however, all of them of the same appearance she deliberated; and at last ascertaining the identity of her husband, even selected him.
"Having obtained coveted beauty and also his wife, Chyavana, of exceeding energy, well pleased, spake these words unto the nose-born celestials: 'Since at your hands, an old man, I have obtained youth, and beauty, and also this wife of mine, I will, well pleased, make you quaffers of the Soma juice in the presence of the lord of celestials himself. This I tell you truly.' Hearing this, highly delighted, the twins ascendedto heaven; and Chyavana and Sukanya too passed their days happily even like celestials."
SECTION CXXIV
"Lomasa said, 'Now the news came to Saryati that Chyavana had been turned into a youth. And well pleased he came, accompanied by his troops, to the hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two children sprung from celestials, and his joy and that of his wife were as great as if the king had conquered the entire world. And the ruler of earth together with his wife was received honourably by that saint. And the king seated himself near the ascetic, and entered into a delightful conversation of an auspicious kind. Then, O king, the son of Bhrigu spake to the king these words of a soothing nature: 'I shall, O king, officiate at a religious ceremony to be performed by thee: let the requisite articles, therefore, be procured.' Thereat, that protector of earth Saryati, experienced the very height of joy, and O great king, he expressed his approbation of the proposal made by Chyavana. And on an auspicious day, suitable for the commencement of a sacrificial ceremony, Saryati ordered the erection of a sacrificial shrine of an excellent description and splendidly furnished with all desirable things. There Chyavana, the son of Bhrigu, officiated for the king as his priest. Now listen to me relating the wonderful events which happened at that spot. Chyavana took up a quantity of the Soma juice, in order that he might offer the same to the Aswins, who were physicians to the celestials. And while the saint was taking up the intended offering for those celestial twins, Indra pronounced his interdiction, saying, These Aswins both of them in my opinion have no right to receive an offering of the Soma juice.' They are the physicians of the celestials in heaven,--this vocation of theirs hath disentitled them (in the matter of Soma). Thereupon Chyavana said, 'These two are of mighty enterprise, possessed of mighty souls, and uncommonly endued with beauty and grace. And they, O Indra, have converted me into an eternally youthful person, even like unto a celestial. Why shouldst thou and the other celestials have a right to the distilled Soma juice, and not they? O lord of the celestials, O demolisher of hostile towns! be it known to thee that the Aswins also rank as gods.' At this, Indra spake saying, These two practise the healing art,--so they are but servants. And assuming forms at their pleasure they roam about in the world of mortal beings. How can they then rightfully claim the juice of the Soma?
"Lomasa said, 'When these very identical words were spoken again and again by the lord of celestials, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make. And as he was about to take up an excellent portion of the Soma juice with the object of offering it to the two Aswins, the destroyer of the demon Vala (Indra) observed his act, and thus spoke unto him, 'If thou take up the Soma with a view to offering it to those celestials, I shall hurl at thee my thunderbolt of awful form, which is superior to all the weapons that exist.' Thus addressed by Indra, the son of Bhrigu, cast at Indra a smiling glance, and took up in due form a goodly quantity of the Soma juice, to make an offering to the Aswins. Then Sachi's lord hurled at him the thunderbolt of awful form. And as he was about to launch it, his arm was paralysed by Bhrigu's son. And having paralysed his arm, Chyavana recited sacred hymns, and made offering on the fire. His object gained, he now attempted to destroy that celestial. Then by the virtue of that saint's ascetic energy, an evil spirit came into being,--a huge demon, Mada by name, of great strength and gigantic proportions. And his body was incapable of being measured either by demons or by gods. And his mouth was terrible and of huge size, and with teeth of sharpened edge. And one of his jaws rested on the earth, and the other stretched to heaven. And he had four fangs, each extending as far as one hundred yojanas, and his other fangs were extended to the distance of ten yojanas, and were of a form resembling towers on a palace, and which might be likened to the ends of spears. And his two arms were like unto hills, and extended ten thousand yojanas, and both were of equal bulk. And his two eyes resembled the sun and the moon; and his face rivalled the conflagration at the universal dissolution. And he was licking his mouth with his tongue, which, like lightning, knew no rest. And his mouth was open, and his glance was frightful, and seemed as if he would forcibly swallow up the world. The demon rushed at the celestial by whom a hundred sacrifices had been performed. And his intent was to devour that deity. And the world resounded with the loud and frightful sounds uttered by the Asura."
SECTION CXXV
"Lomasa said, 'When the god who had performed a hundred sacrifices (Indra) beheld the demon Mada of a frightful mien, coming towards him with open mouth, his intention being to devour him, and looking like the god of death himself, while his own arms remained paralysed, he through fear repeatedly licked the corners of his mouth. Then the lord of the celestials, tortured with fright, spake to Chyavana saying, 'O Bhrigu's son! O Brahmana! verily I tell thee as truth itself, that from this day forward the two Aswins will be entitled to the Soma juice. Be merciful to me! My undertaking can never come to naught. Let this be the rule. And I know, O saint of the sacerdotal caste! that thy work can never come to nothing. These two Aswins will have a right to drink the Soma juice, since thou hast made them entitled to the same. And, O Bhrigu's son, I have done this but to spread the fame of thy powers, and my object was to give thee an occasion for displaying thy powers. My other object was that the fame of the father of this Sukanya here might spread everywhere. Therefore be merciful to me: let it be as thou wishest.' Being thus addressed by Indra, the wrath of Chyavana of mighty soul was quickly appeased, and he set free the demolisher of hostile cities (Indra). And the powerful saint, O king! distributed Mada (literally intoxication), and put it piece-meal in drinks, in women, in gambling, and in field sports, even this same Mada who had been created repeatedly before. Having thus cast down the demon Mada and gratified Indra with a Soma draught and assisted king Saryati in worshipping all the gods together with the two Aswins and also spread his fame for power over all the worlds, the best of those endued with speech passed his days happily in the wood, in the company of Sukanya, his loving wife. This is his lake, shining, O king! and resounding with the voice of birds. Here must thou, together with thy uterine brothers, offer libations of water to thy forefathers and the gods. And, O ruler of earth! O scion of Bharata's race! having visited it and Sikataksha also, thou shalt repair to the Saindhava wood, and behold a number of small artificial rivers. And O great king, O scion of Bharata's race! thou shalt touch the waters of all the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with success in every undertaking. For this is the junction, O most praiseworthy of men, of the two ages of the world, viz., Dwapara and Treta. It is a time, O Kunti's son! capable of destroying all the sins of a person. Here do thou perform ablutions, for the spot is able to remove all the sins of an individual. Yonder is the Archika hill, a dwelling place for men of cultured minds. Fruits of all the seasons grow here at all times and the streams run for ever. It is an excellent place fit for the celestials. And there are the holy cairns of diverse forms, set up by the celestials. O Yudhishthira! this is the bathing spot belonging to the Moon. And the saints are in attendance here on all sides round--they are the dwellers of the wood and the Valakhilyas, and the Pavakas, who subsist on air only. These are three peaks and three springs. Thou mayst walk round them all, one by one: then thou mayst wash thyself at pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara and Narayana have attained everlasting regions from this place. Here did the gods constantly lie down, as also the forefathers, together with the mighty saints. In this Archika hill, they all carried on austerities. Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat rice cooked in milk, O protector of men! And here is the Yamuna of an exhaustless spring. Krishna here engaged himself in a life of penances, O Pandu's son. O thou that draggest the dead bodies of thy foes! the twin brothers, and Bhimasena and Krishna and all of us will accompany thee to this spot. O lord of men, this is the holy spring that belongeth to Indra. Here the creative and the dispensing deity, and Varuna also rose upwards, and here too they dwelt, O king! observing forbearance, and possessed of the highest faith. This excellent and propitious hill is fit for persons of a kindly and candid disposition. This is that celebrated Yamuna, O king! frequented by hosts of mighty saints, the scene of diverse religious rites, holy, and destructive of the dread of sin. Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva, and a most excellent maker of gifts.
SECTION CXXVI
"Yudhishthira said, 'O great Brahmana, how was that tiger among kings, Mandhata, Yuvanaswa's son, born,--even he who was the best of monarchs, and celebrated over the three worlds? And how did he of unmeasured lustre attain the very height of real power, since all the three worlds were as much under his subjection, as they are under that of Vishnu of mighty soul? I am desirous of hearing all this in connection with the life and achievements of that sagacious monarch. I should also like to hear how his name of Mandhata originated, belonging as it did to him who rivalled in lustre Indra himself: and also how he of unrivalled strength was born, for thou art skilled in the art of narrating events.'
"Lomasa said, 'Hear with attention, O king! how the name of Mandhata belonging to that monarch of mighty soul hath come to be celebrated throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung from Ikshvaku's race. That protector of the earth performed many sacrificial rites noted for magnificent gifts. And the most excellent of all virtuous men performed a thousand times the ceremony of sacrificing a horse. And he also performed other sacrifices of the highest order, wherein he made abundant gifts. But that saintly king had no son. And he of mighty soul and rigid vows made over to his ministers the duties of the state, and became a constant resident of the woods. And he of cultured soul devoted himself to the pursuits enjoined in the sacred writ. And once upon a time, that protector of men, O king! had observed a fast. And he was suffering from the pangs of hunger and his inner soul seemed parched with thirst. And (in this state) he entered the hermitage of Bhrigu. On that very night, O king of kings! the great saint who was the delight of Bhrigu's race, had officiated in a religious ceremony, with the object that a son might be born to Saudyumni. O king of kings! at the spot stood a large jar filled with water, consecrated with the recitation of sacred hymns, and which had been previously deposited there. And the water was endued with the virtue that the wife of Saudyumni would by drinking the same, bring forth a god-like son. Those mighty saints had deposited the jar on the altar and had gone to sleep, having been fatigued by keeping up the night. And as Saudyumni passed them by, his palate was dry, and he was suffering greatly from thirst. And the king was very much in need of water to drink. And he entered that hermitage and asked for drink. And becoming fatigued, he cried in feeble voice, proceeding from a parched throat, which resembled the weak inarticulate utterance of a bird. And his voice reached nobody's ears. Then the king beheld the jar filled with water. And he quickly ran towards it, and having drunk the water, put the jar down. And as the water was cool, and as the king had been suffering greatly from thirst, the draught of water relieved the sagacious monarch and appeased his thirst. Then those saints together with him of ascetic wealth, awoke from sleep; and all of them observed that the water of the jar had gone. Thereupon they met together and began to enquire as to who might have done it. Then Yuvanaswa truthfully admitted that it was his act. Then the revered son of Bhrigu spoke unto him, saying. 'It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee. Having performed severe austerities, I infused the virtue of my religious acts in this water, that a son might be born to thee. O saintly king of mighty valour and physical strength! a son would have been born to thee of exceeding strength and valour, and strengthened by austerities, and who would have sent by his bravery even Indra to the abode of the god of death. It was in this manner, O king! that this water had been prepared by me. By drinking this water, O king, thou hast done what was not at all right. But it is impossible now for us to turn back the accident which hath happened. Surely what thou hast done must have been the fiat of Fate. Since thou, O great king, being a thirst hast drunk water prepared with sacred hymns, and filled with the virtue of my religious labours, thou must bring forth out of thy own body a son of the character described above. To that end we shall perform a sacrifice for thee, of wonderful effect so that, valorous as thou art, thou wilt bring forth a son equal to Indra. Nor with thou experience any trouble on account of the labour pains.' Then when one hundred years had passed away, a son shining as the sun pierced the left side of the king endowed with a mighty soul, and came forth. And the son was possessed of mighty strength. Nor did Yuvanaswa die--which itself was strange. Then Indra of mighty strength came to pay him a visit. And the deities enquired of the great Indra, 'What is to be sucked by this boy?' Then Indra introduced his own forefinger into his mouth. And when the wielder of the thunderbolt said, 'He will suck me,' the dwellers of heaven together with Indra christened the boy Mandhata, (literally, Me he shall suck). Then the boy having tasted the forefinger extended by Indra, became possessed of mighty strength, and he grew thirteen cubits, O king. And O great king! the whole of sacred learning together with the holy science of arms, was acquired by that masterful boy, who gained all that knowledge by the simple and unassisted power of his thought. And all at once, the bow celebrated under the name of Ajagava and a number of shafts made of horn, together with an impenetrable coat of mail, came to his possession on the very same day, O scion of Bharata's race! And he was placed on the throne by Indra himself and he conquered the three worlds in a righteous way, as Vishnu did by his three strides. And the wheel of the car of that mighty king as irresistible in its course (throughout the world). And the gems, of their own accord, came into the possession of that saintly king. This is the tract of land, O lord of earth, which belonged to him. It abounds in wealth. He performed a number of sacrificial rites of various kinds, in which abundant gratuities were paid to the priests. O king! he of mighty force and unmeasured lustre, erected sacred piles, and performed splendid pious deeds, and attained the position of sitting at Indra's side. That sagacious king of unswerving piety sent forth his fiat, and simply by its virtue conquered the earth, together with the sea--that source of gems--and all the cities (or [of?--JBH] the earth), O great king! The sacrificial grounds prepared by him were to be found all over the earth on all sides round--not a single spot, but was marked with the same. O great king! the mighty monarch is said to have given to the Brahmanas ten thousand padmas of kine. When there was a drought, which continued for twelve consecutive years, the mighty king caused rain to come down for the growth of crops, paying no heed to Indra, the wielder of the thunder-bolt, who remained staring (at him). The mighty ruler of the Gandhara land, born in the lunar dynasty of kings, who was terrible like a a roaring cloud, was slain by him, who wounded him sorely with his shafts. O king! he of cultured soul protected the four orders of people, and by him of mighty force the worlds were kept from harm, by virtue of his austere and righteous life. This is the spot where he, lustrous like the sun, sacrificed to the god. Look at it! here it is, in the midst of the field of the Kurus, situated in a tract, the holiest of all. O preceptor of earth! requested by thee, I have thus narrated to thee the great life of Mandhata, and also the way in which he was born, which was a birth of an extraordinary kind.'"
Vaisampayana said, "O scion of Bharata's race! Kunti's son, thus addressed by the mighty saint, Lomasa, immediately put fresh questions to him, with regard to Somaka."
SECTION CXXVII
Yudhishthira said, 'O best of speakers! what was the extent of power and strength possessed by king Somaka? I am desirous of hearing an exact account of his deeds and of his power."
"Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name. He had one hundred wives, O king, all suitably matched to their husband. He took great care, but could not succeed in getting a single son from any one of them, and a long time elapsed during which he continued a sonless man. Once upon a time, when he had become old, and was trying every means to have a son, a son was born to him, Jantu by name, out of that century of women. And, O ruler of men! All the mothers used to sit surrounding their son and every one giving him such objects as might conduce to his enjoyment and pleasure. And it came to pass that one day an ant stung the boy at his hip. And the boy screamed loudly on account of the pain caused by the sting. And forthwith the mothers were exceedingly distressed to see how the child had been stung by the ant. And they stood around him and set up cries. Thus there arose a tumultuous noise. And that scream of pain suddenly reached (the ears of) the sovereign of the earth, when he was seated in the midst of his ministers, with the family priest at his side. Then the king sent for information as to what it was about. And the royal usher explained to him precisely what the matter was with reference to his son. And Somaka got up together with his ministers and hastened towards the female apartments. And on coming there, O subjugator of foes! he soothed his son. And having done so and coming out from the female apartments, the king sat with his family priest and ministers.'
"Somaka then spoke thus, 'Fie on having only a single son! I had rather be a sonless man. Considering how constantly liable to disease are all organized beings, to have an only son is but a trouble. O Brahmana! O my lord! With the view that I might have many sons born to me, this century of wives hath been wedded by me, after inspection, and after I had satisfied myself that they would prove suitable to me. But issue they have none. Having tried every means, and put forth great efforts, they have borne this single son, Jantu. What grief can be greater than this? O most excellent of the twice-born caste! I am grown old in years and so are my wives too. And yet this only son is like the breath of their nostrils, and so he is to me also. But is there any ceremony, by celebrating which one may get a hundred sons? (And if there is one such), tell me whether it is great or small, and easy or difficult to perform.'
"The family priest said, 'There is a ceremony by virtue of which a man may get a century of sons. If thou art able to perform it, O Somaka, then I shall explain it to thee.'
"Somaka said, 'Whether it be a good or an evil deed, the ceremony by which a hundred sons may be born, may be taken by thee as already performed. Let thy blessed self explain it to me.'
"The family priest thereupon said, 'O king! Let me set on foot a sacrifice and thou must sacrifice thy son, Jantu in it. Then on no distant date, a century of handsome sons will be born to thee. When Jantu's fat will be put into the fire as an offering to the gods, the mothers will take a smell of that smoke, and bring forth a number of sons, valourous and strong. And Jantu also will once more be born as a self-begotten son of thine in that very (mother); and on his back there will appear a mark of gold.'"
SECTION CXXVIII
"Somaka said, 'O Brahmana! whatever is to be performed--do precisely as it may be necessary. As I am desirous of having a number of sons, I shall do all that may be prescribed by thee."
"Lomasa said, "Then the priest officiated in the sacrifice in which Jantu was offered as the victim. But the mothers is in pity forcibly snatched the son and took him away. And they cried, 'We are undone!' And they were smitten with torturing grief and they caught hold of Jantu by his right hand, and wept in a piteous way. But the officiating priest held the boy by the right hand and pulled him. And like female ospreys they screamed in agony! but the priest dragged the son killed him and made a burnt offering of his fat in the proper form. And, O delight of the race of Kuru! While the fat was being made an offering of the agonised mothers smelt its smell, and of a sudden fell to the ground (and swooned away.) And then all those lovely women became with child, and O lord of men! O scion of Bharata's race! When ten months had passed a full century of sons was born to Somaka begotten on all those women. And, O monarch of the earth! Jantu became the eldest and was born of his former mother and he became the most beloved to the women,--not so were their own sons. And on his back there was that mark of gold and of that century of sons, he was also superior in merit. Then that family priest of Somaka departed this life as also Somaka after a certain time. Now he beheld that the priest was being grilled in a terrible hell. And thereupon he questioned him, 'Why art thou, O Brahmana! being grilled in this hell?" Then the family priest exceedingly scorched with fire, spake to him saying, 'This is the outcome of my having officiated in that sacrifice of thine.' O king, hearing this, the saintly king thus spake to the god who meteth out punishments to departed souls, 'I shall enter here. Set free my officiating priest; this reversed man is being grilled by hell-fire on my account only.'
"Dharmaraja thereat answered thus, 'One cannot enjoy or suffer for another person's acts. O best of speakers! these are the fruits of thy acts; see it here.'
"Somaka said, 'Without this Brahmana here, I desire not go to the blessed regions. My desire is to dwell in company with this very man, either in the abode of the gods, or in hell, for, O Dharmaraja! my deed is identical with what hath been done by him and the fruit of our virtuous or evil deed must be the same for both of us.'
"Dharmaraja said, 'O king! If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. After that thou shall go to the blessed regions.'
"Lomasa said, The lotus-eyed king did all that exactly in the way prescribed to him. And when his sins were worked off, he was set free together with the priest. O king! Fond of the priest as he was, he won all those blessings to which he had entitled himself by his meritorious acts and shared everything with the family priest. This is his hermitage which looketh lovely before our eyes. Any one would attain the blessed regions, if he should spend six nights here controlling his passions. O king of kings! O leader of the tribe of Kurus! Here, free from excitement and self-controlled, we must spend six nights. Be thou ready therefor.'"
SECTION CXXIX
"Lomasa said, 'Here, O king! The lord of born beings himself performed a sacrifice in former times,--the ceremony called Ishtikrita, which occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed near the Yamuna river. And having sacrificed there, he gave away ten Padmas (of gold coins) to the attendant priests, and he obtained the highest success by his sacrifices and austerities. And, O Kunti's son! This is the spot where that sovereign of the entire earth, Nahusha's son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites. He competed with Indra and performed his sacrifice here. Behold how the ground is studded with places for the sacrificial fires of various forms, and how the earth seems to be subsiding here under the pressure of Yayati's pious works. This is the Sami tree, which hath got but a single leaf, and this is a most excellent lake. Behold these lakes of Parasurama, and the hermitage of Narayana. O protector of earth! This is the path which was followed by Richika's son, of unmeasured energy, who roamed over the earth, practising the Yoga rites in the river Raupya. And, O delight of the tribe of Kurus! Hear what a Pisacha woman (she-goblin), who was decked with pestles for her ornaments, said (to a Brahmana woman), as I was reciting here the table of genealogy. (She said), "Having eaten curd in Yugandhara, and lived in Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy sons. Having passed a single night here, if thou wilt spend the second, the events of the night will be different from those that have happened to thee in the day-time, O most righteous of Bharata's race! Today we shall spend the night at this very spot. O scion of Bharata's race! this is the threshold of the field of the Kurus. O king! At this very spot, the monarch Yayati, son of Nahusha, performed sacrificial rites, and made gifts of an abundance of gems. And Indra was pleased with those sacred rites. This is an excellent holy bathing-place on the river Yamuna, known as Plakshavatarana (descent of the banian tree). Men of cultured minds call it the entrance to the region of heaven. O respected sir! here, after having performed sacrificial rites of the Saraswata king, and making use of the sacrificial stake for their pestle, the highest order of saints performed the holy plunge prescribed at the end of a sacred ceremony. O monarch! King Bharata here performed sacrificial rites. To celebrate the horse-sacrifice, he here set free the horse who was the intended victim. That monarch had won the sovereignty of the earth by righteousness. The horse? he let go more than once were of a colour checkered with black. O tiger among men! it was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices. O sovereign of kings! Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds. Do thou, therefore, bathe at this spot.'"
Vaisampayana said, "Then that most praiseworthy of Pandu's sons, there bathed with his brothers, while the mighty saints were uttering laudatory words to him. And he addressed the following words to Lomasa, 'O thou whose strength lieth in truthfulness! By virtue of this pious act, I behold all the worlds. And from this place, I behold that most praiseworthy of Pandu's sons Arjuna, the rider of white steed."
'Lomasa said, 'It is even so, O thou of powerful arms! The saints of the highest order thus behold all the regions. Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praise worthy of men! having bathed here, thou wilt be free from all thy sins. O Kunti's son! here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. And this is the field of the magnanimous Kurus, whose habit it was to perform sacrifices.'"
SECTION CXXX
"Lomasa said, 'O son of Bharata's race! If mortals breathe their last at this spot, they go to heaven. O king! Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), 'Those men that shall die at this spot shall win a place in heaven.' Here is the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the spot known as Vinasana, or the place where the Saraswati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them. And here she is joined by other sacred rivers running seawards. O conqueror of foes, here is that sacred spot known by the name of Sindhu--where Lopamudra accepted the great sage Agastya as her lord and, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder is visible the region of Vishnupada. And here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. And when he rose from the water, lo! he was unfettered. Look, O king with thy brothers at the sacred region of Kasmeera, frequented by holy sages. Here, O scion of Bharata's race, is the spot, where a conference took place between Agni and the sage Kasyapa, and also between Nahusha's son and the sages of the north. And, O great prince, Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap hath been opened by Rama. And here. O prince of prowess incapable of being baffled, is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lieth on the north of it. And O bull among men, there is another very remarkable thing connected with this place,--namely, that on the waning of every yuga, the god Siva, having the power to assume any shape at will, may be seen with Uma and his followers. In Yonder lake also people desirous of securing welfare to the family, propitiate with sacrifices the holder of the great bow Pinaka, in the month of Chaitra. And persons of devotion having passions under control, performing their ablutions in this lake, become free from sins and, without doubt, attain to the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati and also the sage Yavakri obtained tranquillity. Yonder is the lake Kausava, where grown the lotuses called Kausesaya, and here also is the sacred hermitage of Rukmini, where she attained peace, after conquering that evil passion, anger. I think, O prince, that thou hast heard something about that man of meditations, Bhrigutunga. There, O king, before thee is that lofty peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that absolveth men from all sins. The water of this stream is extremely cool and limpid, and it is largely used by the great sages. O prince, behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, king Usinara surpassed in greatness Indra himself. And, O descendant of Bharata, desirous of testing Usinara's merit and also of bestowing boons on him, Indra and Agni presented themselves at his sacrificial ground. And Indra assuming the shape of a hawk, and Agni that of a pigeon, came up to that king. And the pigeon in fear of the hawk, fell upon the king's thigh, seeking his protection.'"
SECTION CXXXI
"The hawk said, 'All the kings of the earth represent thee as a pious ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed not sanctioned by the ordinance? I have been sore afflicted with hunger. Do thou not withhold from me that which hath been appointed by the Deity for my food,--under the impression that thereby thou servest the interests of virtue, whereas in reality, thou wilt forsake it, (by committing thyself to this act). Thereupon, the king said, 'O best of the feathered race, afflicted with fear of thee, and desirous of escaping from thy hands, this bird, all in a hurry, hath come up to me asking for life. When this pigeon hath in such a manner sought my protection, why dost thou not see that the highest merit is even in my not surrendering it unto thee? And it is trembling with fear, and is agitated, and is seeking its life from me. It is therefore certainly blameworthy to forsake it. He that slayeth a Brahmana, he that slaughtered a cow--the common mother of all the worlds--and he that forsaketh one seeking for protection are equally sinful.' Thereat the hawk replied, 'O lord of earth, it is from food that all beings derive their life, and it is food also that nourisheth and sustaineth them. A man can live long even after forsaking what is dearest to him, but he cannot do so, after abstaining from food. Being deprived of food, my life, O ruler of men, will surely leave this body, and will attain to regions unknown to such troubles. But at my death, O pious king, my wife and children will surely perish, and by protecting this single pigeon. O prince, thou dost not protect many lives. The virtue that standeth in the way of another virtue, is certainly no virtue at all, but in reality is unrighteousness. But O king, whose prowess consisteth in truth, that virtue is worthy of the name, which is not conflicting. After instituting a comparison between opposing virtues, and weighing their comparative merits, one, O great prince, ought to espouse that which is not opposing. Do thou, therefore, O king, striking a balance between virtues, adopt that which preponderates.' At this the king said, 'O best of birds, as thou speakest words fraught with much good, I suspect thee to be Suparna, the monarch of birds. I have not the least hesitation to declare that thou art fully conversant with the ways of virtue. As thou speakest wonders about virtue, I think that there is nothing connected with it, that is unknown to thee. How canst thou then consider the forsaking of one, seeking for help, as virtuous? Thy efforts in this matter, O ranger of the skies, have been in quest of food. Thou canst, however, appease thy hunger with some other sort of food, even more copious. I am perfectly willing to procure for thee any sort of food that to thee may seem most tasteful, even if it be an ox, or a boar, or a deer, or a buffalo.' Thereupon the hawk said, 'O great king, I am not desirous of eating (the flesh of) a boar or an ox or the various species of beasts. What have I to do with any other sort of food? Therefore, O bull among the Kshatriyas, leave to me this pigeon, whom Heaven hath today ordained for my food, O ruler of earth, that hawks eat pigeons is the eternal provision. O prince, do not for support embrace a plantain tree, not knowing its want of strength.' The king said, 'Ranger of the skies, I am willing to bestow on thee this rich province of my race, or any other thing that to thee may seem desirable. With the sole exception of this pigeon, which hath approached me craving my protection, I shall be glad to give unto thee anything that thou mayst like. Let me know what I shall have to do for the deliverance of this bird. But this I shall not return to thee on any condition whatever.'"
"The hawk said, 'O great ruler of men, if thou hast conceived an affection for this pigeon, then cut off a portion of thine own flesh, and weigh it in a balance, against this pigeon. And when thou hast found it equal (in weight) to the pigeon, then do thou give it unto me, and that will be to my satisfaction.' Then the king replied, This request of thine, O hawk, I consider as a favour unto me, and, therefore, I will give unto thee even my own flesh, after weighing it in a balance.'
"Lomasa said, 'Saying this, O mighty son of Kunti, the highly virtuous king cut off a portion of his own flesh, and placed it in a balance, against the pigeon. But when he found that pigeon exceeded his flesh in weight, he once more cut off another portion of his flesh, and added it to the former. When portion after portion had been repeatedly added to weigh against the pigeon, and no more flesh was left on his body, he mounted the scale himself, utterly devoid of flesh.
"The hawk then said, 'I am Indra, O virtuous king, and this pigeon is Agni, the carrier of the sacrificial clarified butter. We had come unto thy sacrificial ground, desirous of testing thy merit. Since thou hast cut off thy own flesh from thy body, thy glory shall be resplendent, and shall surpass that of all others in the world. As long as men, O king, shall speak of thee, so long shall thy glory endure, and thou shalt inhabit the holy regions.' Saying this to the king, Indra ascended to heaven. And the virtuous king Usinara, after having filled heaven and earth with the merit of his pious deeds, ascended to heaven in a radiant shape. Behold, O king, the residence of that noble-hearted monarch. Here, O king, are seen holy sages and gods, together with virtuous and highsouled Brahmanas."
SECTION CXXXII
"Lomasa said, 'See here, O lord of men, the sacred hermitage of Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras is so widely spread on earth. This hermitage is graced with cocoanut trees. Here Swetaketu beheld the goddess Saraswati in her human shape, and spake unto her, saying, 'May I be endowed with the gift of speech!" In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Vandin in a controversy. Worship, O son of Kunti, with thy brothers, the sacred hermitage of him who had for his grandson Ashtavakra, who, even when a mere child, had caused Vandin to be drowned in a river, after having defeated him in a (literary) contest.'
"Yudhishthira said, Tell me, O Lomasa, all about the power of this man, who had in that way defeated Vandin. Why was he born as Ashtavakra (crooked in eight parts in his body)?"
"Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued passions, and entirely devoted to the service of his preceptor and who had continued his studies long. The Brahmana had served his tutor long, and his preceptor, recognising his service, gave him his own daughter, Sujata, in marriage, as well as a mastery over the Shastras. And she became with child, radiant as fire. And the embryo addressed his father while employed in reading, 'O father, thou hast been reading the whole night, but (of all that) thy reading doth not seem to me correct. Even in my fetal state I have, by thy favour, become versed in the Shastras and the Vedas with their several branches. I say, O father, that what proceeds from thy mouth, is not correct.' Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, 'Because thou speakest thus even while in the womb, therefore thou shalt be crooked in eight parts of the body.' The child was accordingly born crooked, and the great sage was ever after known by the name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same age with himself. Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: 'How shall I manage, O great sage, the tenth month of my pregnancy having come? Thou hast no substance whereby I may extricate myself from the exigencies, after I have been delivered." Thus addressed by his wife, Kahoda went unto king Janaka for riches. He was there defeated in a controversy by Vandin, well versed in the science of arguments, and (in consequence) was immersed into water. And hearing that his son-in-law had been defeated in a controversy by Vandin and caused to be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou shall keep it a secret from Ashtavakra.' She accordingly kept her counsel--so that Ashtavakra, when born, had heard nothing about the matter. And he regarded Uddalaka as his father and Swetaketu as his brother. And when Ashtavakra was in his twelfth year, Swetaketu one day saw the former seated on his father's lap. And thereat he pulled him by the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not the lap of thy father.' This cruel communication went direct into Ashtavakra's heart and it pained him sorely. And he went home and asked his mother saying, 'Where is my father?' Thereupon Sujata who was greatly afflicted (by his question), and apprehending a curse told him all that had happened. And having heard all, the Brahmana at night said unto his uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein many wonderful things are to be seen. There we shall listen to the controversy between the Brahmanas and shall partake of excellent food. Our knowledge also will increase. The recitation of the sacred Vedas is sweet to hear and is fraught with blessings.' Then they both--uncle and nephew--went unto the splendid sacrifice of king Janaka. And on being driven from the entrance, Ashtavakra met the king and addressed him in the following words."
SECTION CXXXIII
"Ashtavakra said, 'When no Brahmana is met with on the way, the way belongeth to the blind, the deaf, the women, carriers of burden, and the king respectively. But when a Brahmana is met with on the way, it belongeth to him alone.' Thereupon the king said, 'I give the privilege to enter. Do thou, therefore, go in by whatever way thou likest. No fire ever so small is to be slighted. Even Indra himself boweth unto the Brahmanas.' At this Ashtavakra said, 'We have come, O ruler of men, to witness thy sacrificial ceremony and our curiosity, O king, is very great. And we have come here as guests. We want the permission of thy order (to enter). And, O son of Indradyumna, we have come, desirous of seeing the sacrifice, and to meet king Janaka and speak to him. But thy warder obstructs us and for this our anger burneth us like fever.' The warder said, 'We carry out the orders of Vandin. Listen to what I have to say. Lads are not permitted to enter here and it is only the learned old Brahmanas that are allowed to enter.' Ashtavakra said. 'If this be the condition, O warder, that the door is open to those only that are old, then we have a right to enter. We are old and we have observed sacred vows and are in possession of energy proceeding from the Vedic lore. And we have served our superiors and subdued our passions--and have also won proficiency in knowledge. It is said that even boys are not to be slighted,--for a fire, small though it be, burneth on being touched.' The warder replied, 'O young Brahmana, I consider you a boy, and therefore recite, if you know, the verse demonstrating the existence of the Supreme Being, and adored by the divine sages, and which, although composed of one letter, is yet multifarious. Make no vain boast. Learned men are really very rare.' Ashtavakra said, 'True growth cannot be inferred from the mere development of the body, as the growth of the knots of the Salmali tree cannot signify its age. That tree is called full-grown which although slender and short, beareth fruits. But that which doth not bear fruits, is not considered as grown.' The warder said, 'Boys receive instruction from the old and they also in time grow old. Knowledge certainly is not attainable in a short time. "Wherefore then being a child, dost thou talk like an old man?' Then Ashtavakra said, 'One is not old because his head is gray. But the gods regard him as old who, although a child in years, is yet possessed of knowledge. The sages have not laid down that a man's merit consists in years, or gray hair, or wealth, or friends. To us he is great who is versed in the Vedas. I have come here, O porter, desirous of seeing Vandin in the court. Go and inform king Janaka, who hath a garland of lotuses on his neck, that I am here. Thou shalt to-day see me enter into a dispute with the learned men, and defeat Vandin in a controversy. And when others have been silenced, the Brahmanas of matured learning and the king also with his principal priests, bear witness to the superior or the inferior quality of my attainments.' The warder said, 'How canst thou, who art but in thy tenth year, hope to enter into this sacrifice, into which learned and educated men only are admitted? I shall, however, try some means for thy admittance. Do thou also try thyself'. Ashtavakra then addressing the king said, 'O king, O foremost of Janaka's race, thou art the paramount sovereign and all power reposeth in thee. In times of old, king Yayati was the celebrator of sacrifices. And in the present age, thou it is that art performer thereof. We have heard that the learned Vandin, after defeating (in controversy) men expert in discussion, causeth them to be drowned by faithful servants employed by thee. Hearing this, I have come before these Brahmanas, to expound the doctrine of the unity of the Supreme Being. Where is now Vandin? Tell me so that I may approach him, and destroy him, even as the sun destroyeth the stars. Thereupon the king said, 'Thou hopest, O Brahmana, to defeat Vandin, not knowing his power of speech. Can those who are familiar with his power, speak as thou dost? He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to defeat Vandin, only because thou knowest not his powers (of speech). Many a Brahmana hath waned before him, even as the stars before the sun. Desirous of defeating him, people proud of their learning, have lost their glory on appearing before him, and have retired from his presence, without even venturing to speak with the members of the assembly.' Ashtavakra said, 'Vandin hath never entered into disputation with a man like myself, and it is for this only that he looketh upon himself as a lion, and goeth about roaring like one. But to-day meeting me he will lie down dead, even like a cart on the highway, of which the wheels have been deranged.' The king said, 'He alone is a truly learned man who understandeth the significance of the thing that hath thirty divisions, twelve parts twentyfour joints, and three hundred and sixty spokes.' Ashtavakra said, 'May that ever-moving wheel that hath twentyfour joints, six naves, twelve peripheries, and sixty spokes protect thee![19]' The king said, 'Who amongst the gods beareth those two which go together like two mares (yoked to a car), and sweep like a hawk, and to what also do they give birth?' Ashtavakra said, 'May God, O king, forfend the presence of these two[20] in thy house; aye, even in the house of thine enemies. He who appeareth, having for his charioteer the wind,[21] begetteth them, and they also produce him.' Thereupon the king said, 'What is that doth not close its eyes even while sleeping; what is it that doth not move, even when born; what is it that hath no heart; and what doth increase even in its own speed?' Ashtavakra said, 'It is a fish[22] that doth not close its eye-lids, while sleeping; and it is an a egg[23] that doth not move when produced; it is stone[24] that hath no heart; and it is a river[25] that increase in its own speed.'
"The king said, 'It seemeth, O possessor of divine energy, that thou art no human being. I consider thee not a boy, but a matured man; there is no other man who can compare with thee in the art of speech. I therefore give thee admittance. There is Vandin.'"
SECTION CXXXIV
"Ashtavakra said, 'O king, O leader of fierce legions, in this assembly of monarchs of unrivalled power who have met together, I am unable to find out Vandin, chief of the controversialists. But I am searching for him, even as one doth for a swan on a vast expanse of water. O Vandin, thou regardest thyself as the foremost of controversialists. When though wilt engage with me in staking, thou wilt not be able to flow like the current of a river. I am like a full-flaming fire. Be silent before me, O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape unstung, after trampling on the head of a venomous snake, licking the corners of its mouth with its tongue, and who hath been hurt by thy foot. That weak man who, in pride of strength, attempts to strike a blow at a mountain, only gets his hands and nails hurt, but no wound is left on the mountain itself. As the other mountains are inferior to the Mainaka, and as calves are inferior to the ox, so are all other kings of the earth inferior to the lord of Mithila. And as Indra is the foremost of celestials, and as the Ganga is the best of rivers, so thou alone art, O king, the greatest of monarchs. O king, cause Vandin to be brought to my presence.'
"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra thus thundered in the assembly, and addressed him in these words, 'Do thou answer my questions, and I shall answer thine.' Thereat Vandin said, 'One only fire blazeth forth in various shapes; one only sun illumineth this whole world; one only hero, Indra, the lord of celestials, destroyeth enemies; and one only Yama is the sole lord of the Pitris.[26] Ashtavakra said, 'The two friends, Indra and Agni, ever move together; the two celestial sages are Narada and Parvata; twins are the Aswinikumaras; two is the number of the wheels of a car; and it is as a couple that husband and wife live together, as ordained by the deity.'[27] Vandin said, 'Three kinds of born beings are produced by acts; the three Vedas together perform the sacrifice, Vajapeya; at three different times, the Adhwaryus commence sacrificial rites; three is the number of words: and three also are the divine lights.'[28] Ashtavakra said, 'Four are the Asramas of the Brahmanas; the four orders perform sacrifices; four are the cardinal points; four is the number of letters; and four also, as is ever known, are the legs of a cow.'[29] Vandin said, 'Five is the number of fires; five are the feet of the metre called Punki; five are the sacrifices; five locks, it is said in the Vedas, are on the heads of the Apsaras; and five sacred rivers are known in the world.'[30] Ashtavakra said. 'Six cows, it is asserted by some, and paid as a gratuity on the occasion of establishing the sacred fire; six are the seasons belonging to the wheel of time; six is the number of the senses; six stars constitute the constellation Kirtika; and six, it is found in all the Vedas, is the number of the Sadyaska sacrifice.'[31] Vandin said, 'Seven is the number of the domesticated animals; seven are the wild animals; seven metres are used in completing a sacrifice; seven are the Rishis, seven forms of paying homage are extant (in the world); and seven, it is known, are the strings of the Vina.'[32] Ashtavakra said, 'Eight are the bags containing a hundred fold; eight is the number of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are amongst the celestials; and eight are the angles of yupa (stake), in all sacrificial rites.'[33] Vandin said, 'Nine is the number of the mantras used in kindling the fire in sacrifices to the Pitris; nine are the appointed functions in the processes of creation; nine letters compose the foot of the metre, Vrihati; and nine also is ever the number of the figures (in calculation).'[34] Ashtavakra said, 'Ten is said to be the number of cardinal points, entering into the cognition of men in this world; ten times hundred make up a thousand; ten is the number of months, during which women bear; and ten are the teachers of true knowledge, and ten, the haters thereof, and ten again are those capable of learning it.'[35] Vandin said, 'Eleven are the objects enjoyable by beings; eleven is the number of the yupas; eleven are the changes of the natural state pertaining to those having life; and eleven are the Rudras among the gods in heaven.'[36] Ashtavakra said, Twelve months compose the year; twelve letters go to the composition of a foot of the metre called Jagati; twelve are the minor sacrifices; and twelve, according to the learned, is the number of the Adityas.'[37] Vandin said, 'The thirteenth lunar day is considered the most auspicious; thirteen islands exist on earth.[38]
Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon Ashtavakra supplied the latter half of the sloka. Ashtavakra said, 'Thirteen sacrifices are presided over by Kesi; and thirteen are devoured by Atichhandas, (the longer metres) of the Veda.[39] And seeing Ashtavakra speaking and the Suta's son silent, and pensive, and with head downcast, the assembly broke into a long uproar. And when the tumult thus arose in the splendid sacrifice performed by king Janaka, the Brahmanas well pleased, and with joined hands, approached Ashtavakra, and began to pay him homage.'
"Thereupon Ashtavakra said, 'Before this, this man, defeating the Brahmanas in controversy, used to cast them into water. Let Vandin today meet with the same fate. Seize him and drown him in water.' Vandin said. 'O Janaka, I am the son of king Varuna. Simultaneously with thy sacrifice, there also hath commenced a sacrifice extending over twelve years. It is for this that I have despatched the principal Brahmanas thither. They have gone to witness Varuna's sacrifice. Lo! there they are returning. I pay homage to the worshipful Ashtavakra, by whose grace to-day I shall join him who hath begot me.'
"Ashtavakra said, 'Defeating the Brahmanas either by words or subtlety. Vandin had cast them into the waters of the sea. (That Vedic truth which he had suppressed by false arguments), have I to-day rescued by dint of my intellect. Now let candid men judge. As Agni, who knoweth the character of both the good and the bad, leaveth unscorched by his heat the bodies of those whose designs are honest, and is thus partial to them, so good men judge the assertions of boys, although lacking the power of speech, and are favourably disposed towards them. O Janaka, thou hearest my words as if thou hast been stupefied in consequence of having eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of thy sense, and for this it is that although pierced by my words as an elephant (by the hook), thou hearest them not.'
"Janaka said, 'Listening to thy words, I take them to be excellent and superhuman. Thy form also standeth manifest as superhuman. As thou hast to-day defeated Vandin in discussion, I place even him at thy disposal.' Ashtavakra said, 'O king, Vandin remaining alive, will not serve any purpose of mine. If his father be really Varuna, let him be drowned in the sea.'
Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being drowned. Even at this moment. Ashtavakra shall see his long-lost sire, Kahoda.'
"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for this, O Janaka, that men pray for sons, by performing meritorious acts. That in which I had failed hath been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning.' Vandin said, 'It is with thy sharpened axe, O monarch, that even Yama severeth the heads of foes. May prosperity attend thee! In this sacrifice of king Janaka, the principal hymns relating to the Uktha rites are being chanted, and the Soma juice also is being adequately quaffed. And the gods themselves, in person, and with cheerful hearts, are accepting their sacred shares.'
"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka's permission, entered into the waters of the sea. And then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. And having thus defeated the Suta's son.[40] Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, '(O son), thou speedily enter into this river, Samanga.' And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins). He that shall bathe in her, will be freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers and wife descend to the river, and perform thy ablutions. O Kunti's son, O scion of the Ajamidha race, living happily and cheerfully at this place together with thy brothers and the Brahmanas, thou wilt perform with me other acts of merit, being intent upon good deeds.'"
SECTION CXXXV
"Lomasa said, 'Here, O king, is visible the river Samanga, whose former name was Madhuvila, and yonder is the spot named Kardamila, the bathing place of Bharata. The lord of Sachi, when fallen into misery in consequence of having slain Vritra, became freed from his sin, by performing his ablutions in this Samanga. Here, O bull among men, is the spot where the Mainaka mountain hath sunk into the interior of the earth; and it is hence called Vinasana. For obtaining sons, here Aditi in days of yore had cooked that celebrated food, (presided over by the Supreme Being). O ye bulls among men, ascended this lofty mountain and put an end to your inglorious misery unworthy to be uttered. Here, O king, before thee is the Kanakhala range, the favourite resort of sages. 'And yonder is the mighty river Ganga. Here, in ancient times, the holy sage Sanatkumara attained ascetic success. O scion of the Ajamidha race, by performing thy ablutions here in this river, thou wilt be freed from all thy sins. O son of Kunti, do thou together with thy ministers, touch (the waters) of this lake called Punya, and this mountain Bhrigutunga and also (the water of) these two rivers, called Tushniganga. Here, O Kunti's son, appeareth the hermitage of the sage Sthulasiras. Resign here thy anger and sense of self-importance. There, O son of Pandu, is seen the beautiful hermitage of Raivya, where perished Bharadwaja's son, Yavakari, profound in Vedic lore.'"
"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the ascetic Bharadwaja, acquire profundity in the Vedas? And how also did he perish? I am anxious to hear all this, just as it happened. I take delight in listening to the narration of the deeds of god-like men.'"
"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt here, ever taking the greatest pleasure in each other's company. Now, Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O Bharata's son, had an only son, named Yavakri. Raivya and his two sons were versed in the Vedas, while Bharadwaja practised asceticism. But, O son of Bharata, from their boyhood, the friendship subsisting between those two was unequalled. O sinless one, the highspirited Yavakri finding that his father, who practised asceticism, was slighted by the Brahmanas, while Raivya with his sons was greatly respected by them, was overwhelmed with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he entered upon severe austerities, for (obtaining) a knowledge of the Vedas. And he exposed his body to a flaming fire. By thus practising the most rigid austerities, he caused anxiety in the mind of Indra. Then Indra, O Yudhishthira, went to him and addressed him saying, 'Wherefore, O sage, hast thou become engaged in practising such rigid austerities?' Yavakri said, 'O thou adored of celestial hosts, I am practising severe penances, because I wish that such a knowledge of the Vedas as hath never been acquired by any Brahmana whatever, may be manifest unto me. O conqueror of Paka, these endeavours of mine have been for Vedic lore. O Kausika, by the force of my asceticism. I purpose to obtain all sorts of knowledge. O lord, a knowledge of the Vedas as learnt through teachers, is acquired in a long time. Therefore, (with the view of attaining in short time a proficiency in the Vedas), I have put forth these high endeavours.' Indra said, 'O Brahmana sage, the way that thou hast adopted is not the proper way. What for, O Brahamana, wilt thou destroy thyself? Go and learn from the lips of a preceptor.'
"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and Yavakri of immeasurable energy, once more directed his attention to asceticism. O king, we have heard that carrying on severe austerities he again greatly agitated Indra. And the god Indra, slayer of Vala, again came unto that great sage, who was engaged in austere penances; and forbade him, saying, Thou art striving with the object that Vedic lore may be manifest unto thee as well as unto thy father; but thy exertions can never be successful, nor is this act of thine well-advised.' Yavakri said, 'O lord of the celestials, if thou wilt not do for me what I want, I shall, observing stricter vows, practise still severer penances. O lord of celestials! know that if thou do not fulfil all my desires, I shall then cut off my limbs and offer them as a sacrifice into a blazing fire.'
"Lomasa said, 'Knowing the determination of that high-souled sage, the sagacious Indra reflected and hit upon some expedient to dissuade him. Then Indra assumed the guise of an ascetic Brahmana, hundreds of years old, and infirm, and suffering from consumption. And he fell to throwing up a dam with sands, at that spot of the Bhagirathi to which Yavakri used to descend for performing ablutions. Because Yavakri, chief of the Brahmanas, paid no heed to Indra's words, the latter began to fill the Ganga with sands. And without cessation, he threw handfuls of sand into the Bhagirathi, and began to construct the dam attracting the notice of the sage. And when that bull among the sages, Yavakri, saw Indra thus earnestly engaged in constructing the dam, he broke into laughter, and said the following words, 'What art thou engaged in, O Brahmana, and what is thy object? Why dost thou, for nothing, make this mighty endeavour?' Indra said, 'I am trying, O my son, to dam the Ganga so that there may be a commodious passage. People experience considerable difficulty in crossing and recrossing (the river) by boat.' Yavakri said, 'O thou of ascetic wealth, thou canst not dam up this mighty current. O Brahmana, desist from, what is impracticable, and take up something that is practicable.' Indra said, 'O sage, I have imposed on myself this heavy task, even as, for obtaining a knowledge of the Vedas, thou hast begun these penances, which can never be fruitful.' Yavakri said, 'If, O chief of the celestials, those efforts of mine be fruitless, even as those of thy own, then, O lord of heavenly hosts, be thou pleased to do for me what is practicable. Vouchsafe unto me boons whereby I may excel other men.'
"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty ascetic, Indra said, 'As thou desirest, the Vedas will be manifest unto thee, yea--even unto thy father. And all thy other desires will also be fulfilled. Return home, O Yavakri.'
"Having thus obtained the object of his desire, Yavakri came unto his father and said, The Vedas, O father, will be manifest unto thee as well as unto myself and I have obtained boons whereby we shall excel all men.' Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of thy desire, thou wilt be proud. And when thou art puffed up with pride and hast also become uncharitable, destruction will soon overtake thee. O my son, there is a current anecdote narrated by the gods. In ancient times, O son, there lived a sage named Valadhi, possessed of great energy. And in grief for the death of a child, he practised the severest penances to have a child that should be immortal. And he obtained a son even as he desired. But the gods, though very favourably disposed (towards him), did not yet make his son immortal like unto the gods. They said, 'On condition can a mortal being be made immortal. Thy son's life, however, shall depend on some instrumental cause.' Thereupon, Valadhi said, 'O chiefs of the celestials, these mountains have been existing eternally, and indestructible, let them be the instrumental cause of my son's life. Afterwards a son was born to the sage, named Medhavi. And he was of a very irritable temper. And hearing of (the incident of his birth), he grew haughty, and began to insult the sages. And he ranged over the earth, doing mischief to the munis. And one day, meeting with the learned sage Dhannushaksha endued with energy. Medhavi maltreated him. Thereupon, the former cursed him, saying, 'Be thou reduced to ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha caused the mountain which was the instrumental cause of Medhavi's life, to be shattered by buffaloes. And the boy perished, with the destruction of the instrumental cause of his life. And embracing his dead son, Medhavi's father began to bewail his fate. Now hear from me, O my son, what was chanted by the sages conversant with the Vedas, when they found the sage mourning. A mortal on no condition whatever can overcome what hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering even the mountain by buffaloes. Thus young ascetics, puffed up with pride for having obtained boons, perish in a short time. Be thou not one of them. This Raivya, O my son, is possessed of great energy, and his two sons are like him. Therefore, be thou vigilant--so as never to approach him. O my son, Raivya is a great ascetic of an irritable temper. When angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me. Of father, do thou not by any means entertain anxiety for that. Raivya deserveth my regard even as thou, my father.' Having replied unto his father in these sweet words, Yavakri, fearing nothing and nobody, began to delight in wantonly offending other munis."
SECTION CXXXVI
"Lomasa said, 'One day in the month of Chaitra, while fearlessly wandering at large, Yavakri approached the hermitage of Raivya. And O son of Bharata, in that beautiful hermitage, adorned with trees bearing blossoms, he happened to behold the daughter-in-law of Raivya, sauntering about like a Kinnara woman. And having lost his senses through passion, Yavakri shamelessly spake unto the bashful maiden, saying, 'Be thou attached unto me.' Thereupon, knowing his nature, and afraid of a curse, as well as thinking of Raivya's power, she went unto him saying, 'I agree.' Then, O son of Bharata, taking him in private, she kept him chained. O conqueror of foes, returning to his hermitage, Raivya found his daughter-in-law, Paravasu's wife, in tears. O Yudhishthira, thereat consoling her with soft words, he enquired of her as to the cause of her grief. Thereupon, the beautiful damsel told him all that Yavakri had said unto her, and what she also had cleverly said unto him. Hearing of this gross misbehaviour of Yavakri, the mind of the sage flamed up, and he waxed exceedingly wroth. And being thus seized with passion, the great sage of a highly irascible temper, tore off a matted lock of his hair, and with holy mantras, offered it as a sacrifice on the sacred fire. At this, there sprang out of it a female exactly resembling his daughter-in-law. And then he plucked another matted lock of his hair, and again offered it as a sacrifice into the fire. Thereupon sprang out of it a demon, terrible to behold, and having fierce eyes. Then those, two spake unto Raivya, saying, 'What shall we do?' Thereat, the angry sage said unto them, 'Go and kill Yavakri.' Then saying, 'We shall do (as thou biddest)'--they two went away with the intention of slaying Yavakri. And with her charms, the female whom the large-hearted sage had created, robbed Yavakri of his sacred water-pot. Then with his uplifted spear the demon flew at Yavakri, when he had been deprived of his water-pot and rendered unclean. And seeing the demon approach with uplifted spear for the purpose of slaying him, Yavakri rose up all on a sudden and fled towards a tank. But finding it devoid of water, he hurried towards all the rivers. But they too were all dried up. And being obstructed again and again by the fierce demon, holding the spear, Yavakri in fright attempted to enter into the Agnihotra room of his father. But there, O king, he was repulsed by a blind Sudra warder, and he remained at the door, grasped by the man. And, finding Yavakri thus grasped by the Sudra, the demon hurled his spear at him, and thereupon he fell down dead, pierced in the heart. After slaying Yavakri, the demon went back to Raivya, and with the permission of that sage, began to live with the female."
SECTION CXXXVII
"Lomasa said, 'O son of Kunti, Bharadwaja returned to his hermitage after performing the ritual duties of the day, and having collected the sacrificial fuel. And because his son had been slain, the sacrificial fires which used to welcome him everyday, did not on that day come forward to welcome him. And marking this change in the Agnihotra, the great sage asked the blind Sudra warder seated there, saying, 'Why is it. O Sudra, that the fires rejoice not at sight of me? Thou too dost not rejoice as is thy wont. Is it all well with my hermitage? I hope that my son of little sense had not gone to the sage Raivya. Answer speedily, O Sudra, all these questions of mine. My mind misgiveth me.' The Sudra said, 'Thy son of little sense had gone to the sage Raivya, and therefore it is that lie lieth prostrate (on the ground), having been slain by a powerful demon. Being attacked by the Rakshasa, holding a spear, he attempted to force his way into this room, and I therefore barred his way with my arms. Then desirous of having water in an unclean state, as he stood hopeless, he was slain by the vehement Rakshasa, carrying a spear in his hand.' On hearing from the Sudra of this great calamity, Bharadwaja, sorely afflicted with grief, began to lament, embracing his dead son. And he said, 'O my son, it is for the good of the Brahmanas that thou didst practise penances, with the intention that the Vedas unstudied by any Brahmana whatever might be manifest unto thee. Thy behaviour towards the Brahmanas had always been for their good, and thou hadst also been innocent in regard to all creatures. But, alas! (at last) thou didst lapse into rudeness. I had prohibited thee, O my son, from visiting the residence of Raivya; but alas! to that very hermitage, (destructive to thee) as the god of death himself, Yama, didst thou repair. Evil-minded is that man, who, (knowing that I am an old man), and also that (Yavakri) was my only son, had given way to wrath. It is through the agency of Raivya that I have sustained the loss of my child. Without thee, O my son, I shall give up my life, the most precious thing in the world. In grief for the death of my son, I renounce my life; but this I say that Raivya's eldest son shall in a short time kill him although he be innocent. Blessed are those to whom children have never been born, for they lead a happy life, without having to experience the grief (incident to the death of a child). Who in this world can be more wicked than those who from affliction, and deprived of their sense by sorrow consequent upon the death of a child, curse even their dearest friend! I found my son dead, and, therefore, have cursed my dearest friend. Ah! what second man can there be in this world, destined to suffer so grievous a misfortune!' Having lamented long Bharadwaja cremated his son and then himself entered into a full-blazing fire.'"
SECTION CXXXVIII
"Lomasa said, 'At that very time, the mighty king, Vrihadyumna, of high fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the two sons of Raivya, Arvavasu and Paravasu, were engaged by that intelligent monarch, to assist him in the performance of the ceremony. And, O son of Kunti, taking the permission of their father, they two went to the sacrifice, while Raivya with Paravasu's wife remained in the hermitage. And it came to pass that one day, desirous of seeing his wife. Paravasu returned home alone. And he met his father in the wood, wrapped in the skin of a black antelope. And the night was far advanced and dark; and Paravasu, blinded by drowsiness in that deep wood, mistook his father for a straggling deer. And mistaking him for a deer, Paravasu, for the sake of personal safety, unintentionally killed his father. Then, O son of Bharata, after performing the funeral rites (of his father), he returned to the sacrifice and there addressed his brother saying, 'Thou wilt never be able to perform this task unassisted. I again, have killed our father, mistaking him for a deer. O brother, for me do thou observe a vow, prescribed in the case of killing a Brahmana. O Muni, I shall be able to perform this work (sacrifice), without any assistant.' Arvavasu said, 'Do thou then thyself officiate at this sacrifice of the gifted Vrihadyumna; and for thee will I, bringing my senses under perfect control, observe the vow prescribed in the case of slaying a Brahmana.'
"Lomasa said, 'Having observed the vow relative to the killing of a Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his brother arrive, Paravasu, in accents choked with malice, addressed Vrihadyumna, saying, 'O king, see that this slayer of a Brahmana enter not into thy sacrifice, nor look at it. Even by a glance, the killer of a Brahmana can, without doubt, do thee harm.' O lord of men, immediately on hearing this, the king ordered his attendants (to turn out Arvavasu). O king, on being driven out by the king's attendants, and repeatedly addressed by them--'O slayer of a Brahmana--Arvavasu more than once cried, 'It is not I that have killed a Brahmana. Not did he own that he had observed the vow for his own sake. He said that his brother had committed the sin, and that he had freed him therefrom.' Having said this in anger, and being reprimanded by the attendants, the Brahmana sage of austere penances, retired in silence into the woods. There betaking himself to the severest penances, the great Brahmana sought the protection of the Sun. Thereupon, the revelation teaching the mantra relative to the worship of the Sun, became manifest unto him and that eternal deity who obtaineth his share (of the sacrificial butter) first, appeared before him in an embodied form.'
"Lomasa said, 'The celestials, O king, were well pleased with Arvavasu for his acts. And they made him engaged as the chief priest in the sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then Agni and the other celestials (of their own accord) bestowed boons on Arvavasu. And they also prayed that his father might be restored to life. He further prayed that his brother might be absolved from his sin; that his father might have no recollection of his having been slain; that Bharadwaja and Yavakri might both be restored to life; and that the solar revelation might attain celebrity (on earth). Then the god said, 'So be it,' and conferred on him other boons also. Thereat, O Yudhishthira, all of these persons regained their life. Yavakri now addressed Agni and the other deities, saying, 'I had obtained a knowledge of all the Vedas, and also practised penances. How came it then, O chiefs of the immortals, that Raivya succeeded in killing me in that way?' Thereupon the gods said, 'O Yavakri, never act again as those have done. What thou askest about is quite possible, for thou hast learnt the Vedas without exertion, and without the help of a preceptor. But this man (Raivya) bearing various troubles, had satisfied his preceptor by his conduct, and obtained (from the latter) the excellent Vedas through great exertions and in a long time.'
"Lomasa said, 'Having said this to Yavakri, and restored all those to life, the celestials with Indra at their head, ascended to heaven. Here, O Yudhishthira, is the sacred hermitage of that sage embellished with trees bearing blossoms and fruits at all seasons. O tiger among kings, dwelling at this spot, thou wilt be delivered from all thy sins.'"
SECTION CXXXIX
"Lomasa said, 'O descendant of Bharata, O king, now hast thou left behind the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O son of Kunti, O bull among the descendants of Bharata, here flow before thee the seven Gangas. This spot is pure and holy. Here Agni blazeth forth without intermission. No son of Manu is able to obtain a sight of this wonder. Therefore, O son of Pandu, concentrate your mind in order that he may intently behold these tirthas. Now wilt thou see the play-ground of the gods, marked with their footprints, as we have passed the mountain Kala. We shall now ascend that white rock--the mountain Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, holding various weapons, attend upon Manibhadra, king of the Yakshas. In these regions their power is very great. And in speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides these, O son of Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We shall have to meet them, and, therefore, O Kunti's son, gather up thy energies. O king the mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. And, O son of Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas pass this way, in going towards Kuvera's palace. O king, protected by me, as well as by the might of Bhimasena, and also in virtue of thy own asceticism and self-command, do thou to-day mix with them. May king Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this mountain, and the Maruts and the twin Aswins, and all rivers and lakes, vouchsafe thy safety. And, O effulgent one, mayst thou have safety from all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear thy roar from this golden mountain, sacred to Indra. O Goddess of high fortune, in these mountainous regions, protect the king, worshipped by all of the Ajamidha race. O daughter of the mountain (Himalaya), this king is about to enter into these mountainous regions. Do thou, therefore, confer protection upon him.'
"Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be thou careful.'"
"Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore, protect ye Krishna, and be not careless. Lomasa knows this place to be certainly difficult of access. Therefore, do ye practise here the utmost cleanliness."
"Vaisampayana said, "He next addressed his brother Bhima of vast prowess, saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna be near or away, Krishna in times of danger ever seeketh protection from thee alone.'"
"Then the high-souled monarch approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, 'Do not fear. Proceed, however, with caution."'
SECTION CXL
"Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible spirits at this place. We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices. O son of Kunti, do thou therefore, restrain thy hunger and thirst by collecting thy energies, and also, O Vrikodara have recourse to thy strength and cleverness. O Kunti's son, thou hast heard what the sage (Lomasa) had said regarding mount Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass the spot. Or, O mighty Bhima of large eyes, do return from hence, taking with thee Sahadeva, and all our charioteers, cooks, servants, cars, horses, and Brahmanas worn out with travel, while I together with Nakula and the sage Lomasa of severe austerities proceed, subsisting on the lightest fare and observing vows. Do thou in expectation of my return, cautiously wait at the source of the Ganga, protecting Draupadi till I come back.'
"Bhima replied, 'O descendant of Bharata, although this blessed princess hath been sore afflicted by toil and distress, yet she easily proceedeth, in the hope of beholding him of the white steeds (Arjuna). Thy dejection also is already very great at not seeing the high-souled Arjuna, who never retreateth from fight. O Bharata, it is superfluous then to say that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection will certainly increase. The Brahmanas had better return with our servants, charioteers cooks and whomsoever else thou mayst command. I never shall leave thee in these rugged and inaccessible mountainous regions, infested by Rakshasas. And, O tiger among men, also this princess of high fortune, ever devoted to her lords, desireth not to return without thee. Sahadeva is always devoted to thee; he too will never retrace his steps. His disposition is known to me. O king, O mighty monarch, we are all eager to behold Savyasachin, and therefore, will we all go together. If we are unable to go over this mountain in our cars, abounding as it doth in defiles, well, we would go on foot. Trouble thyself not, O king, I shall carry Panchala's daughter wherever she will be incapable of walking. O king, I have decided upon this. Therefore let not thy mind be distracted. I shall also carry over inaccessible tracts those tender-bodied heroes, the twins, the delight of their mother, wherever they will be incapable of proceeding.'
"Yudhishthira said, 'May thy strength increase, O Bhima, as thou speakest thus, and as thou boldly undertakest to carry the illustrious Panchali and these twins. Blessed be thou! Such courage dwelleth not in any other individual. May thy strength, fame, merit, and reputation increase! O long-armed one, as thou offerest to carry Krishna and our brothers the twins, exhaustion and defeat never be thine!"
Vaisampayana said, "Then the charming Krishna said with a smile, 'O descendant of Bharata, I shall be able to go, and, therefore, be thou not anxious on my account.'
"Lomasa said, 'Access to the mountain, Gandhamadana, is only to be obtained by dint of asceticism. Therefore, O son of Kunti, shall we all practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and myself shall then see him of the white steeds, O Kunti's son.'"
Vaisampayana said, "O king, thus conversing together, they saw with delight the extensive domains of Suvahu, situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the celestials, and rife with wonders. King Suvahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour, and having dwelt comfortably at this place, they started for the mountain Himalaya, when the sun shone brightly in the firmament. And, O king, having entrusted to the care of the lord of the Pulindas, all their servants--Indrasena and the others,--and the cooks and the stewards, and Draupadi's accoutrements, and every thing else, those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country, and began to proceed cautiously with Krishna,--all of them cheerful in the expectation of beholding Arjuna."
"Yudhishthira said, 'O Bhimasena, O Panchali, and ye twins, hearken unto my words. The acts done (by a person) in a former birth do not perish, (without producing their effects). Behold! Even we have become rangers of the wilderness. Even to see Dhananjaya, exhausted and distressed as we are, we have to bear each other, and pass through impassable places. This burneth me even as fire doth a heap of cotton. O hero, I do not see Dhananjaya at my side. I reside in the wood with my younger brothers, anxious for beholding him. This thought, as also the memory of that grave insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the invincible Partha of strong bow and incomparable energy, and who is the immediate elder to Nakula. For this, O Vrikodara, I am miserable. In order to see that hero, Dhananjaya, firm in promise, for these five years have I been wandering in various tirthas, and beautiful forests and lakes and yet I do meet with him. For this, O Vrikodara, I am miserable. I do not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For this, O Vrikodara, I am miserable. I do not see that foremost of Kurus, accomplished in arms, skilful in fight, and matchless among bowmen. For this, O Vrikodara, I am miserable. Distressed for I am I do not see that son of Pritha, Dhananjaya, born under the influence of the star Phalguni; ranging amidst foes even like Yama at the time of the universal dissolution; possessed of the prowess of an elephant with the temporal juice trickling down; endued with leonine shoulders; not inferior to Sakra himself in prowess and energy; elder in years to the twins; of white steeds; unrivalled in heroism; invincible; and wielding a strong bow. For this, O Vrikodara, I am miserable. And he is always of a forgiving temper,--even when insulted by the meanest individual. And he conferreth benefit and protection to the righteous; but to that tortuous person who by craft attempts to do him mischief, Dhananjaya is like unto virulent poison, albeit that one were Sakra himself. And the mighty Vibhatsu of immeasurable soul and possessing great strength, showeth mercy and extendeth protection even to a foe when fallen. And he is the refuge of us all and he crusheth his foes in fight. And he hath the power to collect any treasure whatever, and he ministereth unto our happiness. It was through his prowess that I had owned formerly measureless precious jewels of various kinds which at present Syodhana hath usurped. It was by his might, O hero, that I had possessed before that palatial amphitheatre embellished with all manner of jewels, and celebrated throughout the three worlds. O Pandu's son, in prowess, Phalguni is like unto Vasudeva, and in fight he is invincible and unrivalled, even like unto Kartavirya. Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in the wake of the invincible and most powerful Sankarshana (Valarama) and Vasudeva. In strength of arms, and spirit, he is like unto Purandara himself. And in swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself. O mighty-armed one, with the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain, where lies the hermitage of Nara and Narayana at the site of the celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. And, practising severe austerities only on foot we shall go to Kuvera's beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible people attain to that spot, O Bharata's son. O Bhima, in order to see Arjuna, thither shall we repair, in company, with Brahmanas of strict vows, girding on our swords, and wielding our bows. Those only that are impure, meet with flies gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure never come across them. Therefore, regulating our fare, and restraining our senses, we shall go to the Gandhamadana, desirous of seeing Dhananjaya.'"
SECTION CXLI
"Lomasa said, O sons of Pandu, ye have seen many a mountain, and river and town and forest and beautiful tirtha; and have touched with your hands the sacred waters. Now this way leads to the celestial mountain Mandara; therefore be ye attentive and composed. Ye will now repair to the residence of the celestials and the divine sages of meritorious deeds. Here, O king, flows the mighty and beautiful river (Alakananda) of holy water adored by hosts of celestials and sages, and tracing its source to (the site of) the jujube tree. It is frequented and worshipped by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls. Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and Angiras, chanted them at this spot. Here the lord of celestials performeth with the Maruts his daily prayers. And the Sadhyas and the Aswins attend on him. The sun, the moon and all the luminaries with the planets resort to this river, alternately by day and by night. O highly fortunate monarch, that protector of the world; Mahadeva, having a bull for his mark, received on his head the fall of the waters of this river, at the source of the Ganga. O children, approach this goddess of the six attributes and bow down before her with concentrated minds.'
"Hearing the words of the high-souled Lomasa, the son of Pandu reverentially worshipped the river (Ganga), flowing through the firmament. And after having adored her the pious sons of Pandu resumed their journey accompanied by the sages. And it came to pass that those best of men beheld at a distance some white object of vast proportions, even like Meru and stretching on all sides. And knowing that Pandu's sons were intent upon asking (him), Lomasa versed in speech said, 'Hear, O sons of Pandu! O best of men, what ye see before you, of vast proportions like unto a mountain and beautiful as the Kailasa cliff, is a collection of the bones of the mighty Daitya Naraka, Being placed on a mountain, it looketh like one. The Daitya was slain by that Supreme Soul, the eternal God Vishnu, for the good of the lord of celestials. Aiming at the possession of Indra's place, by the force of austere and Vedic lore, that mighty-minded (demon) had practised austere penances for ten thousand years. And on account of his asceticism, as also of the force and might of his arms he had grown invincible and always harassed (Indra). And O sinless one, knowing his strength and austerities and observance of religious vows, Indra became agitated and was overwhelmed with fear. And mentally he thought of the eternal deity, Vishnu. And thereat the graceful lord of the universe, who is present everywhere, appeared and stood before him manifest. And the sages and celestials began to propitiate Vishnu with prayers. And in his presence even Agni of the six attributes and of blazing beauty being overpowered by his effulgence, became shorn of radiance and seeing before him the God Vishnu, the chief of the celestials who wields the thunder-bolt, bowing with head down readily apprised Vishnu of the source of his fear. Thereupon Vishnu said, 'I know, O Sakra, that thy fear proceedeth from Naraka, that lord of the Daityas. By the merit of his successful ascetic acts he aimeth at Indra's position. Therefore, for pleasing thee, I shall certainly sever his soul from his body, although he hath achieved success in asceticism. Do thou, lord of celestials, wait for a moment.' Then the exceedingly powerful Vishnu deprived (Naraka) of his senses (by striking him) with his hand. And he fell down on the earth even like the monarch of mountains struck by (thunder). He was thus slain by a miracle and his bones lie gathered at this spot. Here also is manifest another deed of Vishnu's. Once the whole earth having been lost and sunk into the nether regions she was lifted up by him in the shape of a boar having a single tusk.'
"Yudhishthira said, 'O worshipful one, relate in particular how Vishnu, the lord of the celestials, raised up the earth sunk a hundred yojanas? In what manner also was that support of all created things--the goddess Earth of high fortune--who dispenseth blessings and bringeth forth all sorts of corn rendered stable? Through whose power had she sunk an hundred yojanas below, and under what circumstances was exhibited this greatest exploit of the Supreme Being? O chief of the twice-born race, I wish to hear all about it in detail as it happened. Certainly, it is known to thee.'
"Lomasa said, 'O Yudhishthira, listen to all at length as I relate the story, which thou hast asked me (to narrate). O child, in days of yore, there was (once) a terrible time in the Krita Yuga when the eternal and primeval Deity assumed the duties of Yama. And, O thou that never fallest off, when the God of gods began to perform the functions of Yama, there died not a creature while the births were as usual. Then there began to multiply birds and beasts and kine, and sheep, and deer and all kinds of carnivorous animals. O tiger among men and vanquisher of foes, then the human race also increased by thousands even like unto a current of water. And, O my son, when the increase of population had been so frightful, the Earth oppressed with the excessive burden, sank down for a hundred yojanas. And suffering pain in all her limbs, and being deprived of her senses by excessive pressure, the earth in distress sought the protection of Narayana, the foremost of the gods. The earth spake saying, 'It is by thy favour, O possessor of the six attributes, that I had been able to remain so long in my position. But I have been overcome with burden and now I cannot hold myself any longer. It behoveth thee, O adorable one, to relieve this load of mine. I have sought thy protection. O lord; and do thou, therefore, extend unto me thy favour.' Hearing these words of hers, the eternal lord, possessor of the six attributes, complaisantly said, in words uttered in distinct letters. Vishnu said, 'Thou need not fear, O afflicted Earth, the bearer of all treasures. I shall act so that thou mayst be made light.'
"Lomasa said, 'Having thus dismissed the Earth, who hath the mountains for her ear-rings, he suddenly became turned into a boar with one tusk, and of exceeding effulgence. Causing terror with his glowing red eyes and emitting fumes from his blazing lustre, he began to swell in magnitude in that region. O hero, then holding the earth with his single radiant tusk that being who pervadeth the Vedas, raised her up a hundred yojanas. And while she was being thus raised, there ensued a mighty agitation and all the celestials, together with the sages of ascetic wealth became agitated. And heaven, and the firmament, and also the Earth were filled with exclamations of Oh! and Alas! and neither the celestials nor men could rest in peace. Then countless celestials together with the sages went to Brahma, who was seated burning as it were in his (own) lustre. Then approaching Brahma, the lord of celestials, and the witness of the acts of all beings, they with folded hands spake the following words, 'O lord of the celestials, all created beings have become agitated and the mobile and immobile creatures are restless. O lord of the celestials, even the oceans are found to be agitated and this whole earth hath gone down a hundred yojanas. What is the matter? And by whose influence is it that the whole universe is in ferment? May it please thee to explain it unto us without delay, for we are all bewildered.' Thereupon Brahma replied, 'Ye immortals! do ye not entertain fear for the Asuras, in any matter or place. Hearken, ye celestials, to the reason to which all this commotion is owing! This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the Earth, who had entirely sunk down hundred yojanas. This commotion hath taken place in consequence of the earth being raised up. Know ye this and dispel your doubts.' The celestials said, 'Where is that Being who with pleasure raiseth up the Earth? O possessor of the six attributes, mention unto us the place. Thither shall we repair.' Brahma said 'Go ye. May good happen to you! Ye will find him resting in the Nandana (gardens). Yonder is visible the glorious worshipful Suparna (Garuda). After having raised the Earth, the Supreme Being from whom the world become manifest, flameth even in the shape of a boar, like unto the all-consuming fire at the universal dissolution. And on his beast is really to be seen the gem Srivatsa. (Go) and behold that Being knowing no deterioration.'
"Lomasa said, 'Then the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come.'"
Vaisampayana said, "O Janamejaya, having heard this story, all the Pandavas without delay and with alacrity, began to proceed by the way pointed out by Lomasa."
SECTION CXLII
Vaisampayana said, "O king, then those foremost of bowmen, of immeasurable prowess, holding bows stringed at full stretch and equipped with quivers and arrows and wearing finger-caps made of the guana-skin, and with their swords on, proceeded with Panchali towards the Gandhamadana, taking with them the best of Brahmanas. And on their way they saw various lakes, and rivers and mountains and forests, and trees of wide-spreading shade on mountain summits and places abounding in trees bearing flowers and fruit in all seasons and frequented by celestials and sages. And restraining their senses within their inner self and subsisting on fruits and roots, the heroes passed through rugged regions, craggy and difficult of passage, beholding many and various kinds of beasts. Thus those high-souled ones entered the mountain inhabited by the sages, the Siddhas and the celestials, and frequented by the Kinnaras and the Apsaras. And, O lord of men, as those mighty heroes were entering the mountain Gandhamandana, there arose a violent wind, attended with a heavy shower. And owing to this, mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. And when the heavens had been covered with dust nothing could be perceived, neither could they (the Pandavas) speak to one another. And with eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another. And there began to arrive mighty sounds proceeding from the tree, and also from those breaking down incessantly under the force of the wind, and falling to the ground. And distracted by gusts of the wind, they thought, 'Are the heavens falling down; or the earth and the mountains being rent?' And afraid of the wind, they felt about with their hands and took shelter under the way-side tree and ant-hills and in caverns. Then holding his bow and supporting Krishna the mighty Bhimasena stood under a tree. And Yudhishthira the just with Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire with him took shelter in a rock. And Nakula together with Lomasa and other Brahmanas of great asceticism stood in fright, each under a tree. Then when the wind had abated and the dust subsided, there came down a shower in torrents. There also arose a loud rattling noise, like unto the thunder hurled; and quick-flashing lightning began to play gracefully upon the clouds. And being helped on by the swift wind, showers of rain poured down without intermissions, filling all sides round. And, O lord of men, all around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the frothy rafts rushed down with tremendous roar uprooting trees. And afterwards when that sound had ceased and the air had arisen they (each of them) cautiously came out of their coverts and met together, O descendant of Bharata. And then the heroes started for the mountain Gandhamadana."
SECTION CXLIII
Vaisampayana said, "When the high-souled sons of Pandu had proceeded only two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and afflicted as she was, the poor daughter of Panchala became faint, on account of the hailstorm and also of her extreme delicacy. And trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming (her graceful form). And thus resting for support on her thighs resembling the trunk of an elephant, and which were in contract with each other, she suddenly dropped upon the ground, trembling like a plantain tree. And finding that the beautiful one was falling down like a twisted creeper, Nakula ran forward and supported, her. And he said, 'O king, this black-eyed daughter of Panchala, being weary, hath fallen down upon the ground. Do thou, therefore, tend her, O son of Bharata. Undeserving as she is of misery, this lady of slow pace hath been subject to great hardships, and she is also worn out with the fatigues of the journey. O mighty king, do thou therefore, comfort her.'"
Vaisampayana said, "Having heard these words of Nakula, the king as also Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her. And finding her weak, and her countenance pale, the pious son of Kunti began to lament in grief, taking her on his lap. Yudhishthira said. 'Accustomed to ease, and deserving to sleep in wellprotected rooms, on beds spread over with fine sheets, how doth this beautiful one sleep prostrate on the ground! Alas! On my account (alone), the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Krishna in my company. This large-eyed one had been bestowed by her father, the king of the Drupadas, in the hope that the blessed girl would be happy, by obtaining the sons of Pandu for her lords. It is on account of my wretched self, that without obtaining anything hoped for, she sleepeth prostrate on the ground, tired with hardships, sorrow and travel!"
Vaisampayana said, "While king Yudhishthira the just was lamenting thus, Dhaumya with all the other principal Brahmanas came to the spot. And they began to console him and to honour him with blessings. And they recited mantras capable of dispelling Rakshasas and (to that end) also performed rites. And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali's) health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses. And finding that exhausted poor lady restored to her senses, the sons of Pritha, placing her on deer-skin, caused her to take rest. And taking her feet of red soles, bearing auspicious marks, the twins began to press them gently with their hands, scarred by the bow-string. And Yudhishthira the just, the foremost of the Kurus, also comforted her and addressed Bhima in the following words: 'O Bhima, there yet remain many mountains (before us), rugged, and inaccessible because of snow. How, long-armed one, will Krishna pass over them?' Thereupon Bhima said, 'O king, I myself shall carry thee, together with this princess and these bulls among men, the twins; therefore, O king of kings, resign not thy mind unto despair. Or, at thy bidding, O sinless one, Hidimava's son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.'"
Vaisampayana said, "Then with Yudhishthira's permission, Bhima thought of his Rakshasa son. And no sooner was he thought of by his father, than the pious Ghatotkacha made his appearance and, saluting the Pandavas and the Brahmanas, stood with joined hands. And they also caressed him of mighty arms. He then addressed his father, Bhimasena of dreadful prowess, saying, 'Having been thought of by thee I have come here with speed, in order to serve thee. Do thou, O longarmed one, command me. I shall certainly be able to perform whatever thou bidst.' Hearing this, Bhimasena hugged the Rakshasa to his breast."
SECTION CXLIV
"Yudhishthira said, 'O Bhima, let this mighty and heroic Rakshasa chief, thy legitimate son, devoted to us, and truthful, and conversant with virtue carry (his) mother (Draupadi) without delay. And, O possessor of dreadful prowess, depending on the strength of thy arms, I shall reach the Gandhamadana, unhurt, together with Panchala's daughter.'"
Vaisampayana said, "Hearing the words of his brother, that tiger among men, Bhimasena, commanded his son, Ghatotkacha, represser of foes, saying, 'O invincible son of Hidimva, this thy mother hath been sorely tired. Thou art, again, strong and capable of going wherever thou likest. Do thou therefore, O ranger of the skies, carry her. May prosperity attend thee! Taking her on thy shoulders, thou shalt go in our company, adopting a course not far overhead,--so that thou mayst not render her uneasy.' Thereat, Ghatotkacha said, 'Even single-handed, I am able to carry Yudhishthira the just, and Dhaumya, and Krishna, and the twins--and what wonder then that I shall to-day carry them, when I have others to assist me? And, O sinless one, hundreds of other heroic (Rakshasas), capable of moving through the sky, and of assuming any shape at will, will together carry you all with the Brahmanas."
Vaisampayana said, "Saying this, Ghatotkacha carried Krishna in the midst of the Pandavas, and the other (Rakshasas) also began to carry the Pandavas. And by virtue of his native energy, Lomasa of incomparable effulgence moved along the path of the Siddhas, like unto a second sun. And at the command of the lord of the Rakshasas, those Rakshasas of terrific prowess began to proceed, bearing all the other Brahmanas, and beholding many a romantic wood. And they proceeded towards the gigantic jujube tree. And carried by the Rakshasas of great speed, proceeding at a rapid pace, the heroes passed over longextending ways quickly, as if over short ones. And on their way they saw various tracts crowded with Mlechchha people, and containing mines of diverse gems. And they also saw hillocks teeming with various minerals, thronged with Vidyadharas, inhabited on all sides by monkeys and Kinnaras and Kimpurushas, and Gandharvas, and filled with peacocks, and chamaras, and apes, and rurus, and bears, and gavayas, and buffaloes, intersected with a network of rivulets, and inhabited by various birds and beasts, and beautified by elephants, and abounding in trees and enraptured birds. After having thus passed many countries, and also the Uttarakurus, they saw that foremost of mountains, the Kailasa, containing many wonders. And by the side of it, they beheld the hermitage of Nara and Narayana, with celestial trees bearing flowers and fruits in all seasons. And they also beheld that beautiful jujube of round trunk. And it was fresh; and of deep shade; and of excellent beauty; and of thick, soft and sleek foliage; and healthful; and having gigantic boughs; and wide-spreading; and of incomparable lustre; and bearing full-grown, tasteful, and holy fruits dropping honey. And this celestial tree was frequented by hosts of mighty sages, and was always inhabited by various birds maddened with animal spirits. And it grew at a spot devoid of mosquitoes and gad-flies, and abounding in fruits and roots and water, and covered with green grass, and inhabited by the celestials and the Gandharvas, and of smooth surface, and naturally healthful, and beauteous and cool and of delicate feel. Having reached that (tree) together with those bulls among Brahmanas, the high-souled ones gently alighted from the shoulders of the Rakshasas. Then in company with those bulls among the twice-born ones, the Pandavas beheld that romantic asylum presided over by Nara and Narayana; devoid of gloom; and sacred; and untouched by the solar rays; and free from those rubs, viz. hunger, and thirst, heat and cold, and removing (all) sorrow; and crowded with hosts of mighty sages; and adorned with the grace proceeding from the Vedas, Saman, Rich, and Yajus; and, O king, inaccessible to men who have renounced religion; and beautified with offerings, and homas; and sacred; and well-swept and daubed; and shining all around with offerings of celestial blossoms; and spread over with altars of sacrificial fire, and sacred ladles and pots; and graced with large water-jars, and baskets and the refuge of all beings; and echoing with the chanting of the Vedas; and heavenly: and worthy of being inhabited; and removing fatigue; and attended with splendour and of incomprehensible merit; and majestic with divine qualities. And the hermitage was inhabited by hosts of great sages, subsisting on fruits and roots; and having their senses under perfect control; and clad in black deer-skins; and effulgent like unto the Sun and Agni; and of souls magnified by asceticism and intent on emancipation; and leading the Vanaprastha mode of life; and of subdued senses; and identified with the Supreme Soul; and of high fortune; and reciting Vaidic hymns. Then having purified himself and restrained his senses, that son of Dharma, the intelligent Yudhishthira of exceeding energy, accompanied by his brothers, approached those sages. And all the great sages endued with supernatural knowledge, knowing Yudhishthira arrived, received him joyfully. And those sages engaged in the recitation of the Vedas, and like unto fire itself, after having conferred blessings on Yudhishthira, cheerfully accorded him fitting reception. And they gave him clean water and flowers and roots. And Yudhishthira the just received with regard the things gladly offered for his reception by the great sages. And then, O sinless one, Pandu's son together with Krishna and his brothers, and thousands of Brahmanas versed in the Vedas and the Vendangas, entered into that holy hermitage, like unto the abode of Sukra and pleasing the mind with heavenly odours and resembling heaven itself and attended with beauty. There the pious (Yudhishthira) beheld the hermitage of Nara and Narayana, beautified by the Bhagirathi and worshipped by the gods and the celestial sages. And seeing that hermitage inhabited by the Brahmarshis and containing fruits dropping honey, the Pandavas were filled with delight. And having reached that place, the high-souled ones began to dwell with the Brahmanas. There beholding the holy lake Vinda, and the mountain Mainaka, of golden summits and inhabited by various species of birds, the magnanimous ones lived happily with joy. The son of Pandu together with Krishna took pleasure in ranging excellent and captivating woods, shining with flowers of every season; beauteous on all sides with trees bearing blown blossoms; and bending down with the weight of fruits and attended by the numerous male kokilas and of glossy foliage; and thick and having cool shade and lovely to behold. They took delight in beholding diverse beautiful lakes of limpid water and shining all round with lotuses and lilies. And there, O lord, the balmy breeze bearing pure fragrance, blew gladdening all the Pandavas, together with Krishna. And hard by the gigantic jujube, the mighty son of Kunti saw the Bhagirathi of easy descent and cool and furnished with fresh lotuses and having stairs made of rubies and corals and graced with trees and scattered over with celestial flowers, and gladsome to the mind. And at that spot, frequented by celestials and sages, and extremely inaccessible, they, after having purified themselves offered oblations unto the pitris and the gods and the rishis in the sacred waters of the Bhagirathi. Thus those bulls among men the heroic perpetuators of the Kuru race, began to reside there with the Brahmanas offering oblations and practising meditation. And those tigers among men, the Pandavas of the god-like appearance, felt delight in witnessing the various amusements of Draupadi."
SECTION CXLV
Vaisampayana said, "There observing cleanliness, those tigers among men dwelt for six nights, in expectation of beholding Dhananjaya. And it came to pass that all of a sudden there blew a wind from the north-east and brought a celestial lotus of a thousand petals and effulgent as the sun. And Panchali saw that pure and charming lotus of unearthly fragrance, brought by the wind and left on the ground. And having obtained that excellent and beautiful lotus, that blessed one became exceedingly delighted, O king, and addressed Bhimasena in the following words, 'Behold, O Bhima, this most beautiful unearthly flower having within it the very source of fragrance. It gladdenth my heart, O represser of foes. This one shall be presented to Yudhishthira the just. Do thou, therefore, procure others for my satisfaction--in order that I may carry them to our hermitage in the Kamyaka. If, O Pritha's son, I have found grace with thee, do thou then procure others of this species in large numbers. I wish to carry them to our hermitage.' Having said this, the blameless lady of beautiful glances approached Yudhishthira the just, taking the flower. And knowing the desire of his beloved queen that bull among men, Bhima of great strength, also set out, in order to gratify her. And intent upon fetching the flowers, he began to proceed at rapid space, facing the wind, in the direction from which the flower had come. And taking the bow inlaid with gold on the back as also arrows like unto venomous snakes, he proceeded as a lion in anger or an elephant in rut. And all beings gazed at him, holding a mighty bow and arrows. And neither exhaustion, nor langour, neither fear nor confusion, ever possessed the son of Pritha and the offspring of Vayu (wind). And desirous of pleasing Draupadi the mighty one, free from fear or confusion, ascended the peak depending on the strength of his arms. And that slayer of foes began to range that beautiful peak covered with trees, creepers and of black rocky base; and frequented by Kinnaras; and variegated with minerals, plants, beasts, and birds of various hues; and appearing like an upraised arm of the Earth adorned with an entire set of ornaments. And that one of matchless prowess proceeded, fixing his look at the slopes of the Gandhamadana,--beautiful with flowers of every season--and revolving various thoughts in his mind and with his ears, eyes and mind rivetted to the spots resounding with the notes of male kokilas and ringing with the hum of black bees. And like an elephant in rut ranging mad in a forest that one of mighty prowess smelt the rare odour proceeding from the flowers of every season. And he was fanned by the fresh breeze of the Gandhamadana bearing the perfumes of various blossoms and cooling like unto a father's touch. On his fatigue being removed the down on his body stood on end. And in this state that represser of foes for the flowers began to survey all the mountain, inhabited by Yakshas and Gandharvas and celestials and Brahmarshis. And brushed by the leaves of Saptachchada tree, besmeared with fresh red, black and white minerals, he looked as if decorated with lines of holy unguents drawn by fingers. And with clouds stretching at its sides, the mountain seemed dancing with outspread wings. And on account of the trickling waters of springs, it appeared to be decked with necklaces of pearls. And it contained romantic caverns and groves and cascades and caves. And there were excellent peacocks dancing to the jingling of the bangles of the Apsaras. And its rocky surface was worn away by the end of tusks of the elephants presiding over the cardinal points. And with the waters of rivers falling down, the mountain looked as if its clothes were getting loosened. And that graceful son of the wind-god playfully and cheerfully went on, pushing away by his force countless intertwisted creepers. And stags in curiosity gazed at him, with grass in their mouths. And not having experienced fear (ever before), they were unalarmed, and did not flee away. And being engaged in fulfilling the desire of his love, the youthful son of Pandu, stalwart and of splendour like unto the hue of gold; and having a body strong as a lion; and treading like a mad elephant; and possessing the force of a mad elephant; and having coppery eyes like unto those of a mad elephant; and capable of checking a mad elephant began to range the romantic sides of the Gandhamadana with his beautiful eyes uplifted; and displaying as it were a novel type of beauty. And the wives of Yakshas and Gandharvas sitting invisible by the side of their husbands, stared at him, turning their faces with various motions. Intent upon gratifying Draupadi exiled unto the woods, as he was ranging the beautiful Gandhamadana, he remembered the many and various woes caused by Duryodhana. And he thought, 'Now that Arjuna sojourn in heaven and that I too have come away to procure the flowers, what will our brother Yudhishthira do at present? Surely, from affection and doubting their prowess, that foremost of men, Yudhishthira, will not let Nakula and Sahadeva come in search of us. How, again, can I obtain the flowers soon?' Thinking thus, that tiger among men proceeded in amain like unto the king of birds, his mind and sight fixed on the delightful side of the mountain. And having for his provisions on the journey the words of Draupadi, the mighty son of Pandu, Vrikodara Bhima, endued with strength and the swiftness of the wind, with his mind and sight fixed on the blooming slopes of the mountain, proceeded speedily, making the earth tremble with his tread, even as doth a hurricane at the equinox; and frightening herds of elephants and grinding lions and tigers and deer and uprooting and smashing large trees and tearing away by force plants and creepers, like unto an elephant ascending higher and higher the summit of a mountain; and roaring fiercely even as a cloud attended with thunder. And awakened by that mighty roaring of Bhima, tigers came out of their dens, while other rangers of the forest hid themselves. And the coursers of the skies sprang up (on their wing) in fright. And herds of deer hurriedly ran away. And birds left the trees (and fled). And lions forsook their dens. And the mighty lions were roused from their slumber. And the buffaloes stared. And the elephants in fright, leaving that wood, ran to more extensive forests company with their mates. And the boars and the deer and the lions and the buffaloes and the tigers and the jackals and the gavayas of the wood began to cry in herds. And the ruddy geese, and the gallinules and the ducks and the karandavas and the plavas and the parrots and the male kokilas and the herons in confusion flew in all directions, while some proud elephants urged by their mates, as also some lions and elephants in rage, flew at Bhimasena. And as they were distracted at heart through fear, these fierce animals discharging urine and dung, set up loud yells with gapping mouths. Thereupon the illustrious and graceful son of the wind-god, the mighty Pandava, depending upon the strength of his arms, began to slay one elephant with another elephant and one lion with another lion while he despatched the others with slaps. And on being struck by Bhima the lions and the tigers and the leopards, in fright gave loud cries and discharged urine and dung. And after having destroyed these the handsome son of Pandu, possessed of mighty strength, entered into the forest, making all sides resound with his shouts. And then the long-armed one saw on the slopes of the Gandhamadana a beautiful plantain tree spreading over many a yojana. And like unto a mad lion, that one of great strength proceeded amain towards that tree breaking down various plants. And that foremost of strong persons--Bhima--uprooting innumerable plantain trunks equal in height to many palm-trees (placed one above another), cast them on all sides with force. And that highly powerful one, haughty like a male lion, sent up shouts. And then he encountered countless beasts of gigantic size, and stags, and monkeys, and lions, and buffaloes, and aquatic animals. And what with the cries of these, and what with the shouts of Bhima, even the beasts and birds that were at distant parts of the wood, became all frightened. And hearing those cries of beasts and birds, myriads of aquatic fowls suddenly rose up on wetted wings. And seeing these fowls of water, that bull among the Bharatas proceeded in that direction; and saw a vast and romantic lake. And that fathomless lake was, as it were, being fanned by the golden plantain trees on the coast, shaken by the soft breezes. And immediately descending into the lake abounding in lilies and lotuses, he began to sport lustily like unto a mighty maddened elephant. Having thus sported there for a long while, he of immeasurable effulgence ascended, in order to penetrate with speed into that forest filled with trees. Then the Pandava winded with all his might his loud-blowing shell. And striking his arms with his hands, the mighty Bhima made all the points of heaven resound. And filled with the sounds of the shell, and with the shouts of Bhimasena, and also with the reports produced by the striking of his arms, the caves of the mountain seemed as if they were roaring. And hearing those loud arm-strokes, like unto the crashing of thunder, the lions that were slumbering in the caves, uttered mighty howls. And being terrified by the yelling of the lions, the elephants, O Bharata, sent forth tremendous roars, which filled the mountain. And hearing those sounds emitted, and knowing also Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with the view of doing good to Bhima, obstructed the path leading to heaven. And thinking that he (Bhima) should not pass that way,(Hanuman) lay across the narrow path, beautified by plantain trees, obstructing it for the sake of the safety of Bhima. With the object that Bhima might not come by curse or defeat, by entering into the plantain wood, the ape Hanuman of huge body lay down amidst the plantain trees, being overcome with drowsiness. And he began to yawn, lashing his long tail, raised like unto the pole consecrated to Indra, and sounding like thunder. And on all sides round, the mountains by the mouths of caves emitted those sounds in echo, like a cow lowing. And as it was being shaken by the reports produced by the lashing of the tail, the mountain with its summits tottering, began to crumble all around. And overcoming that roaring of mad elephants, the sounds of his tail spread over the varied slopes of the mountain.
"On those sounds being heard the down of Bhima's body stood on end; and he began to range that plantain wood, in search of those sounds. And that one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base. And he was hard to be looked at even as the lightning-flash; and of coppery hue like that of the lightning-flash: and endued with the voice of the lightning-flash; and quick moving as the lightning-flash; and having his short flesh neck supported on his shoulders; and with his waist slender in consequence of the fullness of his shoulders. And his tail covered with long hair, and a little bent at the end, was raised like unto a banner. And (Bhima) saw Hanuman's head furnished with small lips, and coppery face and tongue, and red ears, and brisk eyes, and bare white incisors sharpened at the edge.' And his head was like unto the shining moon; adorned with white teeth within the mouth; and with mane scattered over, resembling a heap of asoka flowers. And amidst the golden plantain trees, that one of exceeding effulgence was lying like unto a blazing fire, with his radiant body. And that slayer of foes as casting glances with his eyes reddened with intoxication. And the intelligent Bhima saw that mighty chief of monkeys, of huge body, lying like unto the Himalaya, obstructing the path of heaven. And seeing him alone in that mighty forest, the undaunted athletic Bhima, of long arms, approached him with rapid strides, and uttered a loud shout like unto the thunder. And at that shout of Bhima, beasts and birds became all alarmed. The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication. And then smilingly addressing him, Hanuman said the following words, 'Ill as I am, I was sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness to all creatures, as thou hast reason. Belonging to the animal species, we are ignorant of virtue. But being endued with reason, men show kindness towards creatures. Why do then reasonable persons like thee commit themselves to acts contaminating alike body, speech, and heart, and destructive of virtue? Thou knowest not what virtue is, neither hast thou taken council of the wise. And therefore it is that from ignorance, and childishness thou destroyest the lower animals. Say, who art thou, and what for hast thou come to the forest devoid of humanity and human beings? And, O foremost of men, tell thou also, whither thou wilt go to-day. Further it is impossible to proceed. Yonder hills are inaccessible. O hero, save the passage obtained by the practice of asceticism, there is no passage to that place. This is the path of the celestials; it is ever impassable by mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken unto my words. Thou canst not proceed further from this place. Therefore, O lord, do thou desist. O chief of men, to-day in very way thou art welcome to this place. If thou think it proper to accept my words, do thou then, O best of men, rest here, partaking of fruits and roots, sweet as ambrosia, and do not have thyself destroyed for naught."
SECTION CXLVI
Vaisampayana said, "O represser of foes, hearing these words of the intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And why also hast thou assumed the shape of a monkey? It is a Kshatriya--one of a race next to the Brahmanas--that asketh thee. And he belongeth to the Kuru race and the lunar stock, and was borne by Kunti in her womb, and is one of the sons of Pandu, and is the off spring of the wind-god, and is known by the name of Bhimasena.' Hearing these words of the Kuru hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto that offspring of the wind-god (Bhimasena), saying, 'I am a monkey, I will not allow thee the passage thou desirest. Better desist and go back. Do thou not meet with destruction.' At this Bhimasena replied. 'Destruction at anything else do I not ask thee about, O monkey. Do thou give me passage. Arise! Do not come by grief at my hands.' Hanuman said, 'I have no strength to rise; I am suffering from illness. If go thou must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void of the properties pervadeth a body all over. Him knowable alone by knowledge, I cannot disregard. And therefore, will I not overleap thee. If I had not known Him from Whom become manifest all creatures, I would have leapt over thee and also the mountain, even as Hanuman had bounded over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had bounded over the ocean? I ask thee, O best of men. Relate if thou canst.' Bhima replied, "He is even my brother, excellent with every perfection, and endued with intelligence and strength both of mind and body. And he is the illustrious chief of monkeys, renowned in the Ramayana. And for Rama's queen, that king of the monkeys even with one leap crossed the ocean extending over a hundred yojanas. That mighty one is my brother. I am equal unto him in energy, strength and prowess and also in fight. And able am I to punish thee. So arise. Either give me passage or witness my prowess to-day. If thou do not listen to my bidding, I shall send thee to the abode of Yama."
Vaisampayana continued. "Then knowing him (Bhima) to be intoxicated with strength, and proud of the might of his arms, Hanuman, slighting him at heart, said the following words, 'Relent thou, O sinless one. In consequence of age, I have no strength to get up. From pity for me, do thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima proud of the strength of his arms, took him for one wanting in energy and prowess, and thought within himself, 'Taking fast hold of the tail, will I send this monkey destitute of energy and prowess, to the region of Yama.' Thereat, with a smile he slightingly took hold of the tail with his left hand; but could not move that tail of the mighty monkey. Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms. And his eye-brows were contracted up, and his eyes rolled, and his face was contracted into wrinkles and his body was covered with sweat; and yet he could not raise it. And when after having striven, the illustrious Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance. And bowing down, Kunti's son, with joined hands, spake these words, 'Relent thou, O foremost of monkeys; and forgive me for my harsh words. Art thou a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of curiosity. Tell me who thou art that hast assumed the shape of monkey, if it be not a secret, O long-armed one, and if I can well hear it. I ask thee as a disciple, and I, O sinless one, seek thy refuge.' Thereupon Hanuman said, 'O represser of foes, even to the extent of thy curiosity to know me, shall I relate all at length. Listen, O son of Pandu! O lotus-eyed one, I was begotten by the wind-god that life of the world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the mighty monkey-kings, and monkey-chiefs used to wait upon that son of the sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a friendship subsisted between me and Sugriva, even as between the wind and fire. And for some cause, Sugriva, driven out by his brother, for a long time dwelt with me at the Hrisyamukh. And it came to pass that the mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the shape of a human being, took his birth in this world. And in company with his queen and brother, taking his bow, that foremost of bowmen with the view of compassing his father's welfare, began to reside in the Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his (Rama's) queen by stratagem and force, deceiving, O sinless one, that foremost of men, through the agency of a Rakshasa, Maricha, who assumed the form of a deer marked with gem-like and golden spots."
SECTION CXLVII
Hanuman said, 'And after his wife was carried away, that descendant of Raghu, while searching with his brother for his queen, met, on the summit of that mountain, with Sugriva, chief of the monkeys. Then a friendship was contracted between him and the high-souled Raghava. And the latter, having slain Vali installed Sugriva in the kingdom. And having obtained the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in search of Sita. And, O best of men, I too with innumerable monkeys set out towards the south in quest of Sita, O mighty-armed one. Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana. Thereupon with the object of securing success unto Rama, I all of a sudden bounded over the main, extending for a hundred yojanas. And, O chief of the Bharatas, having by my own prowess crossed the ocean, that abode of sharks and crocodiles, I saw in Ravana's residence, the daughter of king Janaka, Sita, like unto the daughter of a celestial. And having interviewed that lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned. Hearing everything from me the lotus-eyed Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. And having slain the king of the Rakshasas, with his brother, and sons and kindred, he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana, pious, and reverent, and kind to devoted dependants. Then Rama recovered his wife even like the lost Vaidic revelation. Then Raghu's son, Rama, with his devoted wife, returned to his own city, Ayodhya, inaccessible to enemies; and that lord of men began to dwell there. Then that foremost of kings, Rama was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of foes, Rama, may I live as long as the history of thy deeds remaineth extant on earth!" Thereupon he said, 'So be it. O represser of foes, O Bhima, through the grace of Sita also, here all excellent objects of entertainment are supplied to me, whoever abide at this place. Rama reigned for the thousand and ten hundred years. Then he ascended to his own abode. Ever since, here Apsaras and Gandharvas delight me, singing for aye the deeds of that hero, O sinless one. O son of the Kurus, this path is impassable to mortals. For this, O Bharata, as also with the view that none might defeat or curse thee, have I obstructed thy passage to this path trod by the immortals. This is one of the paths to heaven, for the celestials; mortals cannot pass this way. But the lake in search of which thou hast come, lieth even in that direction."
SECTION CXLVIII
Vaisampayana continued, "Thus addressed, the powerful Bhimasena of mighty arms, affectionately, and with a cheerful heart, bowed unto his brother, Hanuman, the monkey-chief, and said in mild words, 'None is more fortunate than I am; now have I seen my elder brother. It is a great favour shown unto me; and I have been well pleased with thee. Now I wish that thou mayst fulfil this desire of mine. I desire to behold. O hero, that incomparable form of thine, which thou at that time hadst had, in bounding over the main, that abode of sharks and crocodiles. Thereby I shall be satisfied, and also believe in thy words.' Thus addressed, that mighty monkey said with a smile, 'That form of mine neither thou, not any one else can behold. At that age, the state of things was different, and doth not exist at present. In the Krita age, the state of things was one; and in the Treta, another; and in the Dwapara, still another. Diminution is going on this age; and I have not that form now. The ground, rivers, plants, and rocks, and siddhas, gods, and celestial sages conform to Time, in harmony with the state of things in the different yugas. Therefore, do not desire to see my former shape, O perpetuator of the Kuru race. I am conforming to the tendency of the age. Verily, Time is irresistible' Bhimasena said, 'Tell me of the duration of the different yugas, and of the different manners and customs and of virtue, pleasure and profit, and of acts, and energy, and of life and death in the different yugas.' Thereupon Hanuman said, 'O child, that yuga is called Krita when the one eternal religion was extant. And in that best of yugas, every one had religious perfection, and, therefore, there was no need of religious acts. And then virtue knew no deterioration; nor did people decrease. It is for this that this age is called Krita (perfect). But in time the yuga had come to be considered as an inferior one. And, O child, in the Krita age, there were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no buying and selling. And the Sama, the Rich, and the Yajus did not exist. And there was no manual labour. And then the necessaries of life were obtained only by being thought of. And the only merit was in renouncing the world. And during that yuga, there was neither disease, nor decay of the senses. And there was neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor covetousness. And for this, that prime refuge of Yogis, even the Supreme Brahma, was attainable to all. And Narayana wearing a white hue was the soul of all creatures. And in the Krita Yuga, the distinctive characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to their respective duties. And then Brahma was the sole refuge, and their manners and customs were naturally adapted to the attainment of Brahma and the objects of their knowledge was the sole Brahma, and all their acts also had reference to Brahma. In this way all the orders attained merit. And one uniform Soul was the object of their meditation; and there was only one mantra (the Om), and there was one ordinance. And although of different characteristics, all of them followed a single Veda; and they had one religion. And according to the divisions of time, they led the four modes of life, without aiming at any object, and so they attained emancipation. The religion consisting in the identification of self with Brahma indicates the Krita Yuga. And in the Krita Yuga, the virtue of the four orders is throughout entire in four-fold measure. Such is the Krita Yuga devoid of the three qualities. Do thou also hear from me of the character of the Treta Yuga. In this age, sacrifices are introduced, and virtue decreaseth by a quarter. And Narayana (who is the Soul of all creatures) assumeth a red colour. And men practise truth, and devote themselves to religion and religious rites. And thence sacrifices and various religious observances come into existence. And in the Treta Yuga people begin to devise means for the attainment of an object; and they attain it through acts and gifts. And they never deviate from virtue. And they are devoted to asceticism and to the bestowal of gifts. And the four orders adhere to their respective duties; and perform rites. Such are the men of the Treta Yuga. In the Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a yellow hue. And the Veda becometh divided into four parts. And then some men retain (the knowledge of) the four Vedas, and some of three Vedas, and some of one Veda, while others do not know even the Richs. And on the Shastras becoming thus divided, acts become multiplied. And largely influenced by passion, people engage in asceticism and gifts. And from their incapacity to study the entire Veda, it becomes divided into several parts. And in consequence of intellect having decreased, few are established in truth. And when people fall off from truth, they become subject to various diseases; and then lust, and natural calamities ensue. And afflicted with these, people betake themselves to penances. And some celebrate sacrifices, desiring to enjoy the good things of life, or attain heaven. On the coming of the Dwapara Yuga, men become degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter only of virtue abideth. And in the beginning of this iron age, Narayana weareth a black hue. And the Vedas and the institutes, and virtue, and sacrifices, and religious observances, fall into disuse. And (then) reign iti[41], and disease, and lassitude, and anger and other deformities, and natural calamities, and anguish, and fear of scarcity. And as the yugas wane, virtue dwindles. And as virtue dwindles away, creatures degenerate. And as creatures degenerate, their natures undergo deterioration. And the religious acts performed at the waning of the yugas, produce contrary effects. And even those that live for several yugas, conform to these changes. O represser of foes, as regards thy curiosity to know me, I say this,--Why should a wise person be eager to know a superfluous matter? (Thus), O long-armed one, have I narrated in full what thou hadst asked me regarding the characteristics of the different yugas. Good happen to thee! Do thou return.'"
SECTION CXLIX
"Bhimasena said, 'Without beholding thy former shape, I will never go away. If I have found favour with thee, do thou then show me thine own shape."
Vaisampayana continued, "Being thus addressed by Bhima, the monkey with a smile showed him that form of his in which he had bounded over the main. And wishing to gratify his brother, Hanuman assumed a gigantic body which (both) in length and breadth increased exceedingly. And that monkey of immeasurable effulgence stood there, covering the plantain grove furnished with trees, and elevating himself to the height reached by the Vindhya. And the monkey, having attained his lofty and gigantic body like unto a mountain, furnished with coppery eyes, and sharp teeth, and a face marked by frown, lay covering all sides and lashing his long tail. And that son of the Kurus, Bhima, beholding that gigantic form of his brother, wondered, and the hairs of his body repeatedly stood on end. And beholding him like unto the sun in splendour, and unto a golden mountain, and also unto the blazing firmament, Bhima closed his eyes. Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one, thou art capable of beholding my size up to this extent. I can, however, go on swelling my size as long as I wish. And, O Bhima, amidst foes, my size increaseth exceedingly by its own energy.'
Vaisampayana said, "Witnessing that dreadful and wonderful body of Hanuman, like unto the Vindhya mountain, the son of the wind-god became bewildered. Then with his down standing erect, the noble-minded Bhima, joining his hands, replied unto Hanuman saying (there), 'O lord, by me have been beheld the vast dimensions of thy body. Do thou (now), O highly powerful one, decrease thyself by thy own power. Surely I cannot look at thee, like unto the sun risen, and of immeasurable (power), and irrepressible, and resembling the mountain Mainaka. O hero, to-day this wonder of my heart is very great, that thou remaining by his side, Rama should have encountered Ravana personally. Depending on the strength of thy arms, thou wert capable of instantly destroying Lanka, with its warriors, and horses, elephants and chariots. Surely, O son of the wind-god, there is nothing that is incapable of being achieved by thee; and in fight, Ravana together with his followers was no match for thee single-handed."
Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of monkeys, answered in affectionate words uttered in solemn accents. "O mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena, that worst of Rakshasas was no match for me. But if I had slain Ravana--that thorn of the worlds--the glory of Raghu's son would have been obscured;--and for this it is that I left him alone. By slaying that lord of the Rakshasas together with his followers, and bringing back Sita unto his own city, that hero hath established his fame among men. Now, O highly wise one, being intent on the welfare of thy brothers, and protected by the wind-god, do thou go along a fortunate and auspicious way. O foremost of the Kurus, this way will lead thee to the Saugandhika wood. (Proceeding in this direction), thou wilt behold the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do thou not pluck the flowers (there) personally by thy own force; for the gods deserve regard specially from mortals. O best of the Bharata race, the gods confer their favour (upon men), (being propitiated) by offerings, and homas, and reverential salutations, and recitation of mantras, and veneration, O Bharata. Do thou not, therefore, act with rashness, O child; and do thou not deviate from the duties of thy order. Sticking to the duties of thy order, do thou understand and follow the highest morality. Without knowing duties and serving the old, even persons like unto Vrihaspati cannot understand profit and religion. One should ascertain with discrimination those cases in which vice goeth under the name of virtue, and virtue goeth under the name of vice,--(cases) in which people destitute of intelligence become perplexed. From religious observances proceedeth merit; and in merit are established the Vedas; and from the Vedas sacrifices come into existence; and by sacrifices are established the gods. The gods are maintained by the (celebration of) sacrifices prescribed by the Vedas and the religious ordinances; while men maintain themselves by (following) the ordinances of Vrihaspati and Usanas and also by these avocations, by which the world is maintained,--serving for wages, (receiving) taxes, merchandise, agriculture and tending kine and sheep. The world subsisteth by profession. The (study of the) three Vedas and agriculture and trade and government constitutes, it is ordained by the wise, the professions of the twice born ones; and each order maintaineth itself by following the profession prescribed for it. And when these callings are properly pursued, the world is maintained with ease. If, however, people do not righteously lead their lives, the world becometh lawless, in consequence of the want of Vedic merit and government. And if people do not resort to (their) prescribed vocations, they perish, but by regularly following the three professions, they bring about religion. The religion of the Brahmanas consisteth in the knowledge of the soul and the hue of that order alone is universally the same. The celebration of sacrifices, and study and bestowal of gifts are well-known to be the three duties common (to all these orders). Officiating at sacrifices, teaching and the acceptance of gifts are the duties of a Brahmana. To rule (the subjects) is the duty of the Kshatriya; and to tend (cattle), that of the Vaisya, while to serve the twice-born orders is said to be the duty of the Sudra. The Sudras cannot beg alms, or perform homas, or observe vows; and they must dwell in the habitation of their masters. Thy vocation, O son of Kunti, is that of the Kshatriya, which is to protect (the subjects). Do thou carry out thy own duties, in an humble spirit, restraining thy senses. That king alone can govern, who taketh counsel of experienced men, and is helped by honest, intelligent and learned ministers; but a king who is addicted to vices, meeteth with defeat. Then only is the order of the world secured, when the king duly punisheth and conferreth favours. Therefore, it is necessary to ascertain through spies the nature of the hostile country, its fortified places and the allied force of the enemy and their prosperity and decay and the way in which they retain the adhesion of the powers they have drawn to their side. Spies are among the important auxiliaries of the king; and tact, diplomacy, prowess, chastisement, favour and cleverness lead to success. And success is to be attained through these, either in separation, or combined--namely, conciliation, gift, sowing dissensions, chastisement, and sight. And, O chief of the Bharatas, polity hath for its root diplomacy; and diplomacy also is the main qualification of spies. And polity, if well judged conferreth success. Therefore, in matters of polity the counsels of Brahmanas should be resorted to. And in secret affairs, these should not be consulted,--namely, a woman, a sot, a boy, a covetous person a mean-minded individual, and he that betrayeth signs of insanity. Wise men only should be consulted, and affairs are to be despatched through officers that are able. And polity must be executed through persons that are friendly; but dunces should in all affairs be excluded. In matters religious, pious men; and in matters of gain, wise men; and in guarding families, eunuchs; and in all crooked affairs, crooked men, must be employed. And the propriety or impropriety of the resolution of the enemy, as also their strength or weakness, must be ascertained through one's own as well as hostile spies. Favour should be shown to honest persons that have prudently sought protection; but lawless and disobedient individuals should be punished. And when the king justly punisheth and showeth favour, the dignity of the law is well maintained, O son of Pritha, thus have I expounded, unto thee the hard duties of kings difficult to comprehend. Do thou with equanimity observe these as prescribed for thy order. The Brahmanas attain heaven through merit, mortification of the senses, and sacrifice. The Vaisyas attain excellent state through gifts, hospitality, and religious acts. The Kshatriyas attain the celestial regions by protecting and chastising the subjects, uninfluenced by lust, malice, avarice and anger. If kings justly punish (their subjects), they go to the place whither repair meritorious persons.'
SECTION CL
Vaisampayana said, "Then contracting that huge body of his, which he had assumed at will, the monkey with his arms again embraced Bhimasena. And O Bharata, on Bhima being embraced by his brother, his fatigue went off, and all (the powers of body) as also his strength were restored. And having gained great accession of strength, he thought that there was none equal to him in physical power. And with tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, 'O hero, repair to thy own abode. May I be incidentally remembered by thee in thy talk! O best of Kurus, do not tell any one that I abide here. O thou of great strength, the most excellent of the wives of the gods and Gandharvas resort to this place, and the time of their arrival is nigh. My eyes have been blessed (by seeing thee). And, O Bhima, having felt a human being by coming in contact with thee, I have been put in mind of that son of Raghu, who was Vishnu himself under the name of Rama, and who delighted the heart of the world; and who was as the sun in regard to the lotus face of Sita, and also to that darkness--Ravana. Therefore, O heroic son of Kunti, let not thy meeting with me be fruitless. Do thou with fraternal feeling ask of me a boon, O Bharata. If this be thy wish, that going to Varanavata, I may destroy the insignificant sons of Dhritarashtra--even this will I immediately do. Or if this be thy wish that, that city may be ground by me with rocks, or that I may bind Duryodhana and bring him before thee, even this will I do to-day, O thou of mighty strength.'
Vaisampayana said, "Hearing those words of that high-souled one, Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of monkeys, I take all this as already performed by thee. Good happen to thee. O mighty-armed one! I ask of thee this,--be thou well pleased with me. O powerful one, on thy having become our protector, the Pandavas have found help. Even by thy prowess shall we conquer all foes." Thus addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and affection, I will do good unto thee, by diving into the army of thy foes copiously furnished with arrows and javelins. And, O highly powerful one, O hero, when thou shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of thy foes. Thereby ye will slay them easily.' Having said this unto Pandu's son, and also pointed him out the way. Hanuman vanished at that spot."
SECTION CLI
Vaisampayana said, "When that foremost of monkeys had gone away, Bhima, the best of strong men, began to range the huge Gandhamadana along that path. And he went on, thinking of Hanuman's body and splendour unrivalled on earth, and also of the greatness and dignity of Dasaratha's son. And proceeding in search of the place filled with lotuses of that kind, Bhima beheld romantic woods, and groves, and rivers, and lakes graced with trees bearing blossoms, and flowery woodlands variegated with various flowers. And, O Bharata, he beheld herds of mad elephants besmeared with mud, resembling masses of pouring clouds. And that graceful one went on with speed, beholding by the wayside woods wherein there stood with their mates deer of quick glances, holding the grass in their mouths. And fearless from prowess, Bhimasena, as if invited by the breeze-shaken trees of the forest ever fragrant with flowers, bearing delicate coppery twigs, plunged into the mountainous regions inhabited by buffaloes, bears and leopards. And on the way, he passed by lotus-lakes haunted by maddened black-bees, having romantic descents and woods, and on account of the presence of lotus-buds, appearing as if they had joined their hands (before Bhima). And having for his provisions on the journey the words of Draupadi, Bhima went on with speed, his mind and sight fixed on the blooming slopes of the mountain. And when the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses. And being crowded with swans and Karandavas, and graced with Chakravakas, the river looked like a garland of fresh lotuses put on by the mountain. And in that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold. And beholding it, Pandu's son thought within himself that his object had been gained, and also mentally presented himself before his beloved worn out by exile."
SECTION CLII
Vaisampayana said, "Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by lovely woods, and guarded by the Rakshasas. And it sprang from the cascades contiguous to the abode of Kuvera. And it was beautiful to behold, and was furnished with a wide-spreading shade and abounded in various trees and creepers and was covered with green lilies. And this unearthly lake was filled with golden lotuses, and swarmed with diverse species of birds. And its banks were beautiful and devoid of mud. And situated on the rocky elevation this expanse of excellent water was exceedingly fair. And it was the wonder of the world and healthful and of romantic sight. In that lake the son of Kunti saw, the water of ambrosial taste and cool and light and clear and fresh; and the Pandava drank of it profusely. And that unearthly receptacle of waters was covered with celestial Saugandhika lotuses, and was also spread over with beautiful variegated golden lotuses of excellent fragrance having graceful stalks of lapis lazulis. And swayed by swans and Karandavas, these lotuses were scattering fresh farina. And this lake was the sporting region of the high-souled Kuvera, the king of the Yakshas. And it was held in high regard by the Gandharvas the Apsaras and the celestials. And it was frequented by the celestial sages and the Yakshas and the Kimpurushas and the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And as soon as he beheld that river and that unearthly lake, Kunti's son, Bhimasena of mighty strength became exceedingly delighted. And agreeably to the mandate of their king, hundreds and thousands of Rakshasas, named Krodhavasas, were guarding that lake, wearing uniforms and armed with various weapons. And as that repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets and equipped with weapons and girding his sword on, was fearlessly proceeding, with the view of gathering the lotus, those (Rakshasas) saw him and immediately began to address each other, shouting forth, 'It behoveth you to enquire for the errand on which this foremost of men, clad in deer skins, and equipped with arms, hath come.' Then they all approached the effulgent Vrikodara of mighty arms and asked, 'Who art thou? Thou shouldst answer our questions. We see thee in the guise of an ascetic and yet armed with weapons. O thou of mighty intelligence, do thou unfold unto us the object with which thou hast come (hither)."
SECTION CLIII
"Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira the just, and my name is Bhimasena. O Rakshasas, I have come with my brothers to the jujube named Visala. At that place, Panchali saw an excellent Saugandhika lotus, which, of a certainty, was carried thither by the wind from this region. She wisheth to have those flowers in abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come hither to procure the flowers. Thereat the Rakshasas said, 'O foremost of men, this spot is dear unto Kuvera, and it is his sporting region. Men subject to death cannot sport here. O Vrikodara. the celestial sages, and the gods taking the permission of the chief of the Yakshas, drink of this lake, and sport herein. And, O Pandava, the Gandharvas and the Apsaras also divert themselves in this lake. That wicked person who, disregarding the lord of treasures, unlawfully attempteth to sport here, without doubt, meeteth with destruction. Disregarding him, thou seekest to take away the lotuses from this place by main force. Why then dost thou say that thou art the brother of Yudhishthira the just? First, taking the permission of the lord of Yakshas, do thou drink of this lake and take away the flowers. If thou dost not do this, thou shall not be able even to glance at a single lotus Bhimasena said, 'Ye Rakshasas, I do not see the lord of wealth here And even if I did see that mighty king, I would not beseech him Kshatriyas never beseech (any body). This is the eternal morality; and I by no means wish to forsake the Kshatriya morality. And, further this lotus-lake hath sprung from the cascades of the mountain; it hath not been excavated in the mansion of Kuvera. Therefore it belongeth equally to all creatures with Vaisravana. In regard to a thing of such a nature, who goeth to beseech another?"
Vaisampayana said, "Having said this unto the Rakshasas, the mighty-armed and exceedingly unforbearing Bhimasena of great strength plunged into the lotus-lake. Thereat that powerful one was forbidden by the Rakshasas, saying, 'Do not do this;' and they from all sides began to abuse him in anger. But slighting these Rakshasas, that mighty one of dreadful prowess plunged (farther and farther). Now they all prepared for opposing him. And with eyes rolling, they upraised their arms, and rushed in wrath at Bhimasena, exclaiming, 'Seize him!' 'Bind him! Hew him! We shall cook Bhimasena, and eat him up!' Thereupon that one of great force, taking his ponderous and mighty mace inlaid with golden plates, like unto the mace of Yama himself, turned towards those, and then said, 'Stay!' At this, they darted at him with vehemence, brandishing lances, and axes, and other weapons. And wishing to destroy Bhima, the dreadful and fierce Krodhavasas surrounded Bhima on all sides. But that one, being endued with strength, had been begotten by Vayu in the womb of Kunti; and he was heroic and energetic, and the slayer of foes, and ever devoted to virtue and truth, and incapable of being vanquished by enemies through prowess. Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost. And then witnessing his prowess and strength, and the force of his skill, and also the might of his arms; and unable to bear (the onset), those prime heroes all of a sudden fled on all sides in bands.
"Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of battle, and in confusion quickly fled towards the Kailasa cliff, supporting themselves in the sky. Having thus by the exercise of his prowess defeated those hosts, even as Sakra had defeated the armies of Daityas and Danavas, he (Bhima), now that he had conquered the enemy, plunged into the lake and began to gather the lotuses, with the object of gaining his purpose. And as he drank of the waters, like unto nectar, his energy and strength were again fully restored; and he fell to plucking and gathering Saugandhika lotuses of excellent fragrance. On the other hand, the Krodhavasas, being driven by the might of Bhima and exceedingly terrified, presented themselves before the lord of wealth, and gave an exact account of Bhima's prowess and strength in fight. Hearing their words, the god (Kuvera) smiled and then said, 'Let Bhima take for Krishna as many lotuses as he likes. This is already known to me.' Thereupon taking the permission of the lord of wealth, those (Rakshasas) renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight."
SECTION CLIV
Vaisampayana said, "Then, O best of the Bharatas, Bhima began to collect those rare unearthly, variegated and fresh flowers in abundance.
"And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. And frightful meteors began to shoot, with thundering sounds. And being enveloped by darkness, the sun became pale, his rays being obscured. And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. And the earth began to tremble, and dust fell in showers. And the points of the heavens became reddened. And beasts and birds began to cry in shrill tones. And every thing became enveloped in darkness; and nothing could be distinguished. And other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma's son Yudhishthira, the foremost of speakers, said, 'Who is it that will overcome us? Ye Pandavas who take delight in battle, good betide you! Do ye equip yourselves. From what I see, I infer that the time for the display of our prowess hath drawn nigh'. Having said this, the king looked around. Then not finding Bhima, that represser of foes, Dharma's son, Yudhishthira, enquired of Krishna and the twins standing near regarding his brother, Bhima, the doer of dreadful deeds in battle, saying, 'O Panchali, is Bhima intent upon performing some great feat, or hath that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.' When Yudhishthira said this, his beloved queen, the high-minded Krishna of sweet smiles, answered him, in order to remove his anxiety. 'O king, that Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If thou canst find many of this species, procuring even all of them, do thou return speedily,--O Pandava, that mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.' Having heard these words of hers, the king said unto twins, 'Let us together follow the path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna. I am convinced and it is plain that Bhima hath dived into the forest; for it is long since he hath gone, and in speed he resembleth the wind, and in clearing over the ground, he is swift like unto Vinata's son, and he will ever leap into the sky, and alight at his will. O Rakshasas, we shall follow him through your prowess. He will not at first do any wrong to the Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So be it,' Hidimava's son and the other Rakshasas who knew the quarter where the lotus lake of Kuvera was situated, started cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that romantic lake covered with Saugandhika and other lotuses and surrounded by beautiful woods. And on its shores they beheld the high-souled and vehement Bhima, as also the slaughtered Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed, and their heads crushed. And on seeing the high-souled Bhima, standing on the shore of that lake in an angry mood, and with steadfast eyes, and biting his lip, and stationed on the shore of the lake with his mace upraised by his two hands, like unto Yama with his mace in his hand at the time of the universal dissolution. Yudhishthira the just, embraced him again and again, and said in sweet words, 'O Kaunteya, what hast thou done? Good betide thee! If thou wishest to do good unto me, thou shouldst never again commit such a rash act, nor offend the gods.' Having thus instructed the son of Kunti, and taken the flowers those god-like ones began to sport in that very lake. At this instant, the huge-bodied warders of the gardens, equipped with rocks for weapons, presented themselves at the spot. And seeing Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva and also the other foremost of Brahmanas, they all bowed themselves down in humility. And being pacified by Yudhishthira the just, the Rakshasas became satisfied. And with the knowledge of Kuvera, those foremost of Kurus for a short time dwelt pleasantly at that spot on the slopes of the Gandhamadana, expecting Arjuna."
SECTION CLV
Vaisampayana said, "Once upon a time Yudhishthira, while living at that place, addressed Krishna, his brother, and the Brahmanas, saying, 'By us have been attentively seen one after another sacred and auspicious tirthas, and woods, delightful to beheld, which had ere this been visited by the celestials and the high-souled sages, and which had been worshipped by the Brahmanas. And in various sacred asylums we have performed ablutions with Brahmanas, and have heard from them the lives and acts of many sages, and also of many royal sages of yore, and other pleasant stories. And with flowers and water have the gods been worshipped by us. And with offerings of fruits and roots as available at each place we have gratified the pitris. And with the high-souled ones have we performed ablutions in all sacred and beautiful mountains and lakes, and also in the highly sacred ocean. And with the Brahmanas we have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in the Yamuna, and in the Narmada, and in various other romantic tirthas. And having passed the source of the Ganga, we have seen many a lovely hill and the Himalaya mountains, inhabited by various species of birds, and also the jujube named Visala, where there is the hermitage of Nara and Narayana. And (finally) we have beheld this unearthly lake, held in veneration by the Siddhas, the gods and the sages. In fact, O foremost of Brahmanas, we have one by one carefully seen all celebrated and sacred spots in company with the high-souled Lomasa. Now, O Bhima, how shall we repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do thou think of the means of entering (the same)."
Vaisampayana said, "When that king had said this, an aerial voice spake, saying. 'Thou will not be able to go to that inaccessible spot. By this very way, do thou repair from this region of Kuvera to the place whence thou hadst come even to the hermitage of Nara and Narayana, known by the name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas and the Charanas. Having passed that, O Partha, thou wilt proceed to the hermitage of Arshtisena, and from thence thou wilt behold the abode of Kuvera.' Just at that moment the breeze became fresh, and gladsome and cool and redolent of unearthly fragrance; and it showered blossoms, And on hearing the celestial voice from the sky, they all were amazed,--more specially those earthly rishis and the Brahmanas. On hearing this mighty marvel, the Brahmana Dhaumya, said, 'This should not be gainsaid. O Bharata, let this be so.' Thereupon, king Yudhishthira obeyed him. And having returned to the hermitage of Nara and Narayana, he began to dwell pleasantly, surrounded by Bhimasena and his other brothers, Panchali the Brahmanas."
SECTION CLVI
Vaisampayana continued, "Thus dwelling with the Brahmanas in that best of mountains, in expectation of Arjuna's return, when the Pandavas had grown confident and when all those Rakshasas together with Bhima's son had departed, one day while Bhimasena was away, a Rakshasa all of a sudden carried off Yudhishthira the just and the twins and Krishna. That Rakshasa (in the guise of a Brahmana) had constantly remained in the company of the Pandavas, alleging that he was a high-class Brahmana, skilled in counsel, and versed in all the Sastras. His object was to possess himself of the bows, the quivers and the other material implements belonging to the Pandavas; and he had been watching for an opportunity of ravishing Draupadi. And that wicked and sinful one was named Jatasura. And, O king of kings, Pandu's son (Yudhishthira) had been supporting him, but knew not that wretch like unto a fire covered with ashes.
"And once on a day while that represser of foes, Bhimasena, was out a hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter in different directions and seeing those vow-observing great rishis, of ascetic wealth, viz.; Lomasa and the rest, away for bathing and collecting flowers, assumed a different form, gigantic and monstrous and frightful; and having secured all the arms (of the Pandavas) as also Draupadi, that wicked one fled away taking the three Pandavas. Thereupon that son of Pandu, Sahadeva, extricated himself with exertion, and by force snatched the sword named Kausika from the grasp of the enemy and began to call Bhimasena, taking the direction in which that mighty one had gone. And on being carried off Yudhishthira the just, addressed him (that Rakshasa), saying, 'O stupid one, thy merit decreaseth (even by this act of thine). Dost thou not pay heed unto the established order of nature? Whether belonging to the human race, or to the lower orders, all pay regard to virtue,--more specially the Rakshasas. In the first instance, they knew virtue better than others. Having considered all these, thou ought to adhere to virtue. O Rakshasa, the gods, the pitris, the Siddhas, the rishis, the Gandharvas, the brutes and even the worms and ants depend for their lives on men; and thou too liveth through that agency. If prosperity attendeth the human race, thy race also prospereth; and if calamities befall the former, even the celestials suffer grief. Being gratified by offerings, do the gods thrive. O Rakshasa, we are the guardians, governors and preceptors of kingdoms. If kingdoms become unprotected, whence can proceed prosperity and happiness? Unless there be offence, a Rakshasa should not violate a king. O man-eating one, we have committed no wrong, ever so little. Living on vighasa, we serve the gods and others to the best of our power. And we are never intent upon bowing down to our superiors and Brahmanas. A friend, and one confiding, and he whose food hath been partaken of, and he that hath afforded shelter, should never be injured. Thou hast lived in our place happily, being duly honoured. And, O evil-minded one, having partaken of our food, how canst thou carry us off? And as thy acts are so improper and as thou hast grown in age without deriving any benefit and as thy propensities are evil, so thou deservest to die for nothing, and for nothing wilt thou die to-day. And if thou beest really evil-disposed and devoid of all virtue, do thou render us back our weapons and ravish Draupadi after fight. But if through stupidity thou must do this deed, then in the world thou wilt only reap demerit and infamy O Rakshasa, by doing violence to this female of the human race, thou hast drunk poison, after having shaken the vessel.' Thereupon, Yudhishthira made himself ponderous to the Rakshasa. And being oppressed with the weight, he could not proceed rapidly as before. Then addressing Draupadi, Nakula and Sahadeva, Yudhishthira said, 'Do ye not entertain any fear of this wretched Rakshasa, I have checked his speed. The mighty-armed son of the Wind-god may not be far away; and on Bhima coming up at the next moment, the Rakshasa will not live.' O king, staring at the Rakshasa bereft of sense, Sahadeva addressed Yudhishthira, the son of Kunti, saying, 'What can be more meritorious for a Kshatriya than to fall in fight, or defeat a foe? O repressor of foes, we will fight and either this one will slay us, or we shall slay him, O mighty-armed one. Verily this is the place and time. O king. And, O thou of unfailing prowess, the time hath come for the display of our Kshatriya virtue. It behoveth us to attain heaven either by gaining victory or being slain. If the sun sets to-day, the Rakshasa living yet, O Bharata, I will not any more say that I am a Kshatriya. Ho! Ho! Rakshasa. say! I am Pandu's son, Sahadeva. Either, after having killed me, carry off this lady, or being slain, lie senseless here.'
"Madri's son, Sahadeva, was speaking thus, when Bhimasena made his appearance, with a mace in his hand, like unto Vasava himself wielding the thunder-bolt. And here he saw his two brothers and the noble-minded Draupadi (on the shoulders of the demon), and Sahadeva on the ground rebuking the Rakshasa and also that stupid Rakshasa himself deprived of sense by Fate, going round in different directions through bewilderment caused by Destiny. And finding his brothers and Draupadi being carried off, Bhima of mighty strength was fired with wrath, and addressed the Rakshasa, saying, 'I had ere this found thee out for a wicked wight from thy scrutiny of our weapons; but as I had no apprehension of thee, so I had not slain thee at that time. Thou wert in the disguise of a Brahmana--nor didst thou say anything harsh unto us. And thou didst take delight in pleasing us. And thou also didst not do us wrong. And, furthermore, thou wert our guest. How could I, therefore, slay thee, who wert thus innocent of offence, and who wert in the disguise of a Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him, goes to hell. Further, thou canst not be killed before the time cometh. Surely to-day thou hast reached the fullness of thy time in as much as thy mind hath been thus turned by the wonder-performing Fate towards carrying off Krishna. By committing thyself to this deed, thou hast swallowed up the hook fastened to the line of Fate. So like unto a fish in water, whose mouth hath been hooked, how canst thou live to-day? Thou shall not have to go whither thou intendest to, or whither thou hadst already gone mentally; but thou shall go whither have repaired Vaka and Hidimva.'
"Thus addressed by Bhima, the Rakshasa in alarm put them down; and being forced by Fate, approached for fight. And with his lips trembling in anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered; I had been delaying for thee. To day will I offer oblations of thy blood to those Rakshasas who, I had heard, have been slain by thee in fight' Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself at the time of the universal dissolution, rushed towards the Rakshasa, licking the corners of his mouth and staring at him as he struck his own arms with the hands. And seeing Bhima waiting in expectation of fight, the Rakshasa also darted towards him in anger, like unto Vali towards the wielder of the thunderbolt, repeatedly gaping and licking the corners of his mouth. And when a dreadful wrestling ensued between those two, both the sons of Madri, waxing exceeding wroth rushed forward; but Kunti's son, Vrikodara, forbade them with a smile and said, 'Witness ye! I am more than a match for this Rakshasa. By my own self and by my brothers, and by my merit, and by my good deeds, and by my sacrifices, do I swear that I shall slay this Rakshasa.' And after this was said, those two heroes, the Rakshasa and Vrikodara challenging each other, caught each other by the arms. And they not forgiving each other, then there ensued a conflict between the infuriated Bhima and the Rakshasa, like unto that between a god and a demon. And repeatedly uprooting trees, those two of mighty strength struck each other, shouting and roaring like two masses of clouds. And those foremost of athletes, each wishing to kill the other, and rushing at the other with vehemence, broke down many a gigantic tree by their thighs. Thus that encounter with trees, destructive of plants, went on like unto that between the two brothers Vali and Sugriva--desirous of the possession of a single woman. Brandishing trees for a moment, they struck each other with them, shouting incessantly. And when all the trees of the spot had been pulled down and crushed into fibres by them endeavouring to kill each other, then, O Bharata, those two of mighty strength, taking up rocks, began to fight for a while, like unto a mountain and a mighty mass of clouds. And not suffering each other, they fell to striking each other with hard and large crags, resembling vehement thunder-bolts. Then from strength defying each other, they again darted at each other, and grasping each other by their arms, began to wrestle like unto two elephants. And next they dealt each other fierce blows. And then those two mighty ones began to make chattering sounds by gnashing their teeth. And at length, having clenched his fist like a five-headed snake, Bhima with force dealt a blow on the neck of the Rakshasa. And when struck by that fist of Bhima, the Rakshasa became faint, Bhimasena stood, catching hold of that exhausted one. And then the god-like mighty-armed Bhima lifted him with his two arms, and dashing him with force on the ground, the son of Pandu smashed all his limbs. And striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes, like unto a fruit from its stem. And Jatasura's head being severed by Bhimasena's might, he fell besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima presented himself before Yudhishthira, and the foremost Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise) Vasava."
SECTION CLVII
Vaisampayana continued, "On that Rakshasa having been slain, that lord, the royal son of Kunti, returned to the hermitage of Narayana and began to dwell there. And once on a time, remembering his brother Jaya (Arjuna), Yudhishthira summoned all his brothers, together with Draupadi and said these words, 'We have passed these four years peacefully ranging the woods. It hath been appointed by Vibhatsu that about the fifth year he will come to that monarch of mountains, the excellent cliff Sweta, ever graced with festivities held by blooming plants and maddened Kokilas and black bees, and peacocks, and chatakas and inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and ferocious beasts; and sacred; and lovely with blown lotuses of a hundred and a thousand petals, and blooming lilies and blue lilies and frequented by the celestials and the Asuras. And we also, eagerly anxious of meeting him on his arrival have made up our minds to repair thither. Partha of unrivalled prowess hath appointed with me, saying, 'I shall remain abroad for five years, with the object of learning military science.' In the place like unto the region of the gods, shall we behold the wielder of Gandiva, arrive after having obtained the weapons.' Having said this, the Pandava summoned the Brahmanas, and the sons of Pritha having gone round the ascetics of rigid austerities and thereby pleased them, informed them of the matter mentioned above. Thereupon the Brahmanas gave their assent, saying, 'This shall be attended by prosperity and welfare. O foremost of the Bharatas, these troubles shall result in happiness. O pious one, gaining the earth by the Kshatriya virtue, thou shall govern it.' Then in obedience to these words of the ascetics, that represser of foes, Yudhishthira, set out with his brothers and those Brahmanas, followed by the Rakshasa and protected by Lomasa. And that one of mighty energy, and of staunch vows, with his brothers, at places went on foot and at others were carried by the Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lions and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher and higher up the mountain, he reached on the seventeenth day the sacred slopes of the Himalayas. And, O king, not far from the Gandhamadana, Pandu's son beheld on the sacred slopes of the Himavan covered with various trees and creepers the holy hermitage of Vrishaparva surrounded by blossoming trees growing near the cascades. And when those repressers of foes, the sons of Pandu, had recovered from fatigue, they went to the royal sage, the pious Vrishaparva and greeted him. And that royal sage received with affection those foremost of Bharatas, even as his own sons. And those repressers of foes passed there seven nights, duly regarded. And when the eighth day came, taking the permission of that sage celebrated over the worlds, they prepared to start on their journey. And having one by one introduced unto Vrishaparva those Brahmanas, who, duly honoured, remained in his charge as friends; and having also entrusted the highsouled Vrishaparva with their remaining robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva their sacrificial vessels together with their ornaments and jewels. And wise and pious and versed in every duty and having a knowledge of the past as well as the future, that one gave instructions unto those best of the Bharatas, as unto his own sons. Then taking his permission those high-souled ones set out towards the north. And as they set out the magnanimous Vrishaparva followed them to a certain distance. Then having entrusted the Pandavas unto the care of the Brahmanas and instructed and blessed them and given directions concerning their course, Vrishaparva of mighty energy retraced his steps.
"Then Kunti's son, Yudhishthira of unfailing prowess, together with his brothers, began to proceed on foot along the mountain path, inhabited by various kinds of beasts. And having dwelt at the mountain slopes, densely overgrown with trees, Pandu's son on the fourth day reached the Sweta mountain, like unto a mighty mass of clouds, abounding in streams and consisting of a mass of gold and gems. And taking the way directed by Vrishaparva, they reached one by one the intended places, beholding various mountains. And over and over they passed with ease many inaccessible rocks and exceedingly impassable caves of the mountain. And Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on in a body and none grew tired. And those highly fortunate ones arrived at the sacred and mighty mountain resounding with the cries of birds and beasts and covered with various trees and creepers and inhabited by monkeys, and romantic and furnished with many lotus-lakes and having marshes and extensive forests. And then with their down standing erect, they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and inhabited by herds of elephants and thronged with lions and tigers and resounding with the roars of Sarabhas and attended by various beasts. And the war-like sons of Pandu gradually entered into the forest of the Gandhamadana, like unto the Nandana gardens, delightful to the mind and heart and worthy of being inhabited and having beautiful groves. And as those heroes entered with Draupadi and the high-souled Brahmanas, they heard notes uttered by the mouths of birds, exceedingly sweet and graceful to the ear and causing delight and dulcet and broken by reason of excess of animal spirits. And they saw various trees bending under the weight of fruits in all seasons, and ever bright with flowers--such as mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks and lakuchas and plantains and aquatic reeds and parvatas and champakas and lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris and jujbes and figs and glomerous figs and banians and aswatthas and khirikas and bhall atakas and amalkas and bibhitakas and ingudas and karamardas and tindukas of large fruits--these and many others on the slopes of the Gandhamadana, clustered with sweet and nectarine fruits. And besides these, they beheld champakas and asokas and ketakas and vakulas and punnagas and saptaparnas and karnikaras, and patals, and beautiful kutajas and mandaras, and lotuses, and parijatas, and kovidaras and devadarus, and salas, and palmyra palms, and tamalas, and pippalas, and salmalis and kinsukas, and singsapas, and saralas and these were inhabited by Chakoras, and wood-peckers and chatakas, and various other birds, singing in sweet tones pleasing to the ear. And they saw lakes beautiful on all sides with aquatic birds, and covered all around with kumudas, and pundarikas, and kokanadas, and utpalas, and kalharas, and kamalas and thronged on all sides with drakes and ruddy geese, and ospreys, and gulls and karandavas, and plavas, and swans, and cranes, and shags, and other aquatic birds. And those foremost of men saw those lotus-lakes beautified with assemblages of lotuses, and ringing with the sweet hum of bees, glad, and drowsy on account of having drunk the intoxicating honey of lotuses, and reddened with the farina falling from the lotuscups. And in the groves they beheld with their hens peacocks maddened with desire caused by the notes of cloud-trumpets; and those woods-loving glad peacocks drowsy with desire, were dancing, spreading in dalliance their gorgeous tails, and were crying in melodious notes. And some of the peacocks were sporting with their mates on kutaja trees covered with creepers. And some sat on the boughs of the kutajas, spreading their gorgeous tails, and looking like crowns worn by the trees. And in the glades they beheld the graceful sindhuvaras like unto the darts of Cupid. And on the summits of the mountain, they saw blooming karnikaras bearing blossoms of a golden hue, appearing like ear-rings of excellent make. And in the forest they saw blossoming kuruvakas, like unto the shafts of Cupid, which smiteth one with desire and maketh him uneasy. And they saw tilakas appearing like unto beauty-spots painted on the forehead of the forest. And they saw mango trees graced with blossoms hummed over by black bees, and serving the purpose of Cupid's shafts. And on the slopes of the mountain there were diverse blossoming trees, looking lovely, some bearing flowers of a golden hue, and some, of the hue of the forest-conflagration, and some, red and some sable, and some green like unto lapises. And besides these, there were ranges of salas and tamalas and patalas and vakula trees, like unto garlands put on by the summits of mountain. Thus gradually beholding on the slopes of the mountain many lakes, looking transparent like crystal, and having swans of white plumage and resounding with cries of cranes, and filled with lotuses and lilies, and furnished with waters of delicious feel; and also beholding fragrant flowers, and luscious fruits, and romantic lakes, and captivating trees, the Pandavas penetrated into the forest with eyes expanded with wonder. And (as they proceeded) they were fanned by the breeze of balmy feel, and perfumed by kamalas and utpalas and kalharas and pundarikas. Then Yudhishthira pleasantly spake unto Bhima saying, 'Ah! O Bhima, beautiful is this forest of the Gandhamadana. In this romantic forest there are various heavenly blossoming wild trees and creepers, bedecked with foliage and fruit, nor are there any trees that do not flower. On these slopes of the Gandhamadana, all the trees are of sleek foliage and fruit. And behold how these lotus-lakes with fullblown lotuses, and ringing with the hum of black bees, are being agitated by elephants with their mates. Behold another lotus-lake girt with lines of lotuses, like unto a second Sree in an embodied form wearing garlands. And in this excellent forest there are beautiful ranges of woods, rich with the aroma of various blossoms, and hummed over by the black bees. And, O Bhima, behold on all sides the excellent sporting ground of the celestials. By coming here, we have attained extra-human state, and been blessed. O Partha, on these slopes of the Gandhamadana, yon beautiful blossoming trees, being embraced by creepers with blossoms at their tops, look lovely. And, O Bhima, hark unto the notes of the peacocks crying with their hens on the mountain slopes. And birds such as chakoras, and satapatras, and maddened kokilas, and parrots, are alighting on these excellent flowering trees. And sitting on the twigs, myriads of jivajivakas of scarlet, yellow and red hues, are looking at one another. And the cranes are seen near the spots covered with green and reddish grass, and also by the side of the cascades. And those birds, bhringarajas, and upachakras, and herons are pouring forth their notes charming to all creatures. And, lo! with their mates, these elephants furnished with four tusks, and white as lotuses, are agitating that large lake of the hue of lapises. And from many cascades, torrents high as several palmyra palms (placed one upon another) are rushing down from the cliffs. And many argent minerals splendid, and of the effulgence of the sun, and like unto autumnal clouds, are beautifying this mighty mountain. And in some places there are minerals of the hue of the collyrium, and in some those like unto gold, in some, yellow orpiment and in some, vermilion, and in some, caves of red arsenic like unto the evening clouds and in some, red chalk of the hue of the rabit, and in some, minerals like unto white and sable clouds; and in some, those effulgent as the rising sun, these minerals of great lustre beautify the mountain. O Partha, as was said by Vrishaparva, the Gandharvas and the Kimpurushas, in company with their loves, are visible on the summits of the mountain. And, O Bhima, there are heard various songs of appropriate measures, and also Vedic hymns, charming to all creatures. Do thou behold the sacred and graceful celestial river Mahaganga, with swans, resorted to by sages and Kinnaras. And, O represser of foes, see this mountain having minerals, rivulets, and beautiful woods and beasts, and snakes of diverse shapes and a hundred heads and Kinnaras, Gandharvas and Apsaras.'"
Vaisampayana said, "Having attained excellent state, those valiant and warlike repressers of foes with Draupadi and the high-souled Brahmanas were exceedingly delighted at heart, and they were not satiated by beholding that monarch of mountains. Thereafter they saw the hermitage of the royal sage Arshtishena, furnished with flowers and trees bearing fruits. Then they went to Arshtishena versed in all duties of rigid austerities, skeleton-like, and having muscles bare."
SECTION CLVIII
Vaisampayana continued, "Having approached that one, whose sins had been consumed by asceticism, Yudhishthira announced his name, and gladly greeted him, bending his head. And then Krishna, and Bhima, and the devout twins, having bowed down their heads unto the royal sage, stood (there) surrounding him. And that priest of the Pandavas, the virtuous Dhaumya, also duly approached that vow-observing sage. And by his prophetic eye that virtuous Muni had already known (the identity of) those foremost of the Kurus, the sons of Pandu. And he said unto them. 'Be ye seated.' And that one of rigid austerities, after having duly received that chief of the Kurus, when the latter with his brothers had seated himself enquired after his welfare saying, 'Dost thou not turn thy inclination upon untruth? And art thou intent upon virtue? And. O Partha, hath not thy attention to thy father and thy mother diminished? Are all thy superiors, and the aged, and those versed in the Vedas, honoured by thee? And O Pritha's son, dost thou not turn thy inclination unto sinful acts? And dost thou, O best of the Kurus, properly know how to perform meritorious acts, and to eschew wicked deeds? Dost thou not exalt thyself? And are pious men gratified, being honoured by thee? And even dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy ancestors, by charity, and religious observances, and asceticism, and purity, and candour, and forgiveness? And dost thou go along the way taken by the royal sages? On the birth of a son in their (respective) lines, the Pitris in their regions, both laugh and grieve, thinking--Will the sinful acts of this son of ours harm us, or will meritorious deeds conduce to our welfare? He conquereth both the worlds that payeth homage unto his father, and mother, and preceptor, and Agni, and fifthly, the soul.' Yudhishthira said, 'O worshipful one, those duties have been mentioned by thee as excellent. To the best of my power I duly and properly discharge them.'
Arshtishena said, 'During the Parvas sages subsisting on air and water come unto this best of the mountains ranging through the air. And on the summits of the mountain are seen amorous Kimpurushas with their paramours, mutually attached unto each other; as also, O Partha, many Gandharvas and Apsaras clad in white silk vestments; and lovely-looking Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and Uragas, and others. And on the summits of the mountain are heard, during the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O foremost of the Bharatas, even by staying here, ye shall hear those sounds; do ye by no means feel inclined to repair thither. Further, O best of the Bharata race, it is impossible, to proceed beyond this. That place is the sporting-region of the celestials. There is no access thither for mortals. O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages. If any one through impudence goeth beyond this, the Rakshasas slay him with iron darts and other weapons. There, O child, during the Parvas, he that goeth about on the shoulders of men, even Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And when that lord of all the Rakshasas is seated on the summit, all creatures behold him like unto the sun arisen, O best of Bharatas, that summit is the sporting-garden of the celestials, and the Danavas, and the Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet notes of his song are heard all over the Gandhamadana. O child, O Yudhishthira, here during the Parvas, all creatures see and hear marvels like this. O Pandavas, till ye meet with Arjuna, do ye stay here, partaking of luscious fruits, and the food of the Munis. O child as thou hast come hither, do thou not betray any impertinence. And, O child, after living here at thy will and diverting thyself as thou listest, thou wilt at length rule the earth, having conquered it by the force of thy arms.'"
SECTION CLIX
Janamejaya said, "How long did my great grandsires, the highsouled sons of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And what did those exceedingly powerful ones, gifted with manliness, do? And what was the food of those high-souled ones, when those heroes of the worlds dwelt (there)? O excellent one, do thou relate all about this. Do thou describe the prowess of Bhimasena, and what that mighty-armed one did in the mountain Himalayan. Surely, O best of Brahmanas, he did not fight again with the Yakshas. And did they meet with Vaisravana? Surely, as Arshtishena said, the lord of wealth cometh thither. All this, O thou of ascetic wealth, I desire to hear in detail. Surely, I have not yet been fully satisfied by hearing about their acts."
Vaisampayana continued, "Having heard from that one of incomparable energy, (Arshtishena), that advice conducive to their welfare, those foremost of the Bharatas, began to behave always accordingly. Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa. O lord, saying, 'I shall be present when occasion ariseth,' Ghatotkacha, together with all the Rakshasas, had ere this already gone away. Those magnanimous ones passed many months in the hermitage of Arshtishena, witnessing many marvels. And as the Pandavas were sporting there pleasantly, there came to see them some complacent vow-observing Munis and Charanas of high fortune, and pure souls. And those foremost of the Bharata race conversed with them on earthly topics. And it came to pass that when several days has passed, Suparna all of a sudden carried off an exceedingly powerful and mighty Naga, living in the large lake. And thereupon that mighty mountain began to tremble, and the gigantic trees, break. And all the creatures and the Pandavas witnessed the wonder. Then from the brow of that excellent mountain, the wind brought before the Pandavas various fragrant and fair blossoms. And the Pandavas, and the illustrious Krishna, together with their friends, saw those unearthly blossoms of five hues. And as the mighty-armed Bhimasena was seated at ease upon the mountain, Krishna addressed him, saying, 'O best of the Bharata race, in the presence of all the creatures, these flowers of five hues, carried by the force of the wind raised by Suparna, are falling in amain on the river Aswaratha. In Khandava thy high-souled brother, firm in promise, had baffled Gandharvas and Nagas and Vasava himself, and slain fierce Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding prowess and the might of thy arms is great, and irrepressible, and unbearable like unto the might of Sakra. O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with variegated flowers. O Bhima, I have for long cherished this thought in my mind,--that protected by the might of thy arms, I shall see that summit.'
"Thereupon, like a high-mettled bull that hath been struck, Bhimasena, considering himself as censured by Draupadi, could not bear (that). And that Pandava of the gait of a lion or a bull, and graceful, and generous, and having the splendour of gold, and intelligent, and strong, and proud, and sensitive, and heroic, and having red eyes, and broad shoulders, and gifted with the strength of mad elephants, and having leonine teeth and a broad neck, and tall like a young sala tree, and highsouled, and graceful in every limb, and of neck having the whorls of a shell and mighty-armed, took up his bow plaited at the back with gold, and also his sword. And haughty like unto a lion, and resembling a maddened elephant, that strong one rushed towards that cliff, free from fear or affliction. And all the creatures saw him equipped with bows and arrows, approaching like a lion or a maddened elephant. And free from fear or affliction, the Pandava taking his mace, proceeded to that monarch of mountains causing the delight of Draupadi. And neither exhaustion, nor fatigue, nor lassitude, nor the malice (of others), affected that son of Pritha and the Wind-god. And having arrived at a rugged path affording passage to one individual only, that one of great strength ascended that terrible summit high as several palmyra palms (placed one upon another). And having ascended that summit, and thereby gladdened Kinnaras, and great Nagas, and Munis, and Gandharvas, and Rakshasas, that foremost of the Bharata line, gifted with exceeding strength described the abode of Vaisravana, adorned with golden crystal palaces surrounded on all sides by golden walls having the splendour of all gems, furnished with gardens all around, higher than a mountain peak, beautiful with ramparts and towers, and adorned with door-ways and gates and rows of pennons. And the abode was graced with dallying damsels dancing around, and also with pennons waved by the breeze. And with bent arms, supporting himself on the end of his bow, he stood beholding with eagerness the city of the lord of treasures. And gladdening all creatures, there was blowing a breeze, carrying all perfumes, and of a balmy feel. And there were various beautiful and wonderful trees of diverse hues resounding with diverse dulcet notes. And at that place the foremost of the Bharatas surveyed the palace of the Lord of the Rakshasas scattered with heaps of gems, and adorned with variegated garlands. And renouncing all care of life the mighty-armed Bhimasena stood motionless like a rock, with his mace and sword and bow in his hands. Then he blew his shell making the down of his adversaries stand erect; and twanging his bow-string, and striking his arms with the hands he unnerved all the creatures. Thereat with their hairs standing erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in the direction of those sounds. And taken by the arms of the Yakshas and Rakshasas the flamed maces and clubs and swords and spears and javelins and axes, and when, O Bharata, the fight ensued between the Rakshasas and Bhima, the latter by arrows cut off the darts, javelins and axes of those possessing great powers of illusion, and he of exceeding strength with arrows pierced the bodies of the roaring Rakshasas, both of those that were in the sky, and of those that remained on the earth. And Bhima of exceeding strength was deluged with the mighty sanguine rain sprung from the bodies of the Rakshasas with maces and clubs in their hands and flowing on all sides from their persons. And the bodies and hands of the Yakshas and Rakshasas were seen to be struck off by the weapon discharged by the might of Bhima's arms. And then all the creatures saw the graceful Pandava densely surrounded by the Rakshasas, like unto the Sun enveloped by clouds. And even as the Sun surrounds everything with his rays, that mighty-armed and strong one of unfailing prowess, covered all with arrows destroying foes. And although menacing and uttering yells, the Rakshasas did not see Bhima embarrassed. Thereupon, with their bodies mangled, the Yakshas afflicted by fear, Bhimasena began to utter frightful sounds of distress, throwing their mighty weapons. And terrified at the wielder of a strong bow, they fled towards the southern quarter, forsaking their maces and spears and swords and clubs and axes. And then there stood, holding in his hands darts and maces, the broad-chested and mighty-armed friend of Vaisravana, the Rakshasa named Maniman. And that one of great strength began to display his mastery and manliness. And seeing them forsake the fight, he addressed them with a smile, 'Going to Vaisravana's abode, how will ye say unto that lord of wealth, that numbers have been defeated by a single mortal in battle?' Having said this unto them that Rakshasa, taking in his hands clubs and javelins and maces, set out and rushed towards the Pandava. And he rushed in amain like a maddened elephant. Bhimasena pierced his sides with three choice arrows. And the mighty Maniman, on his part, in wrath taking and flourishing a tremendous mace hurled it at Bhimasena. Thereupon Bhimasena beset with innumerable shafts sharpened on stones, hurled that mighty mace in the sky, dreadful, and like unto the lightning flash. But on reaching the mace those shafts were baffled; and although discharged with force by that adept at hurling the mace, still they could not stay its career. Then the mighty Bhima of dreadful prowess, baffled his (the Rakshasa's) discharge by resorting to his skill in mace-fighting. In the meanwhile, the intelligent Rakshasa had discharged a terrible iron club, furnished with a golden shaft. And that club, belching forth flames and emitting tremendous roars, all of a sudden pierced Bhima's right arm and then fell to the ground. On being severely wounded by that club, that bowman, Kunti's son, of immeasurable prowess, with eyes rolling in ire, took up his mace. And having taken that iron mace, inlaid with golden plates, which caused the fear of foes and brought on their defeat, he darted it with speed towards the mighty Maniman, menacing (him) and uttering shouts. Then Maniman on his part, taking his huge and blazing dart, with great force discharged it at Bhima, uttering loud shouts. Thereat breaking the dart with the end of his mace, that mighty-armed one skilled in mace-fighting, speedily rushed to slay him, as Garuda (rushed) to slay a serpent. Then all of a sudden, advancing ahead in the field, that mighty-armed one sprang into the sky and brandishing his mace hurled it with shouts. And like unto the thunder-bolt hurled by Indra, that mace like a pest, with the speed of the wind destroyed the Rakshasa and then fell to the ground. Then all the creatures saw that Rakshasa of terrible strength slaughtered by Bhima, even like a bull slain by a lion. And the surviving Rakshasas seeing him slain on the ground went towards the east, uttering frightful sounds of distress.'"
SECTION CLX
Vaisampayana said, "Hearing various sounds resounding in the caves of the mountain and not seeing Bhimasena, Kunti's son, Ajatasatru and the twin sons of Madri and Dhaumya and Krishna and all the Brahmanas and the friends (of the Pandavas), were filled with anxiety. Thereupon, entrusting Draupadi to the charge of Arshtishena and equipped in their arms, those valiant and mighty charioteers together began to ascend the summit of the mountain. And having reached the summit, as those repressors of foes and mighty bowmen and powerful charioteers they were looking about, saw Bhima and those huge Rakshasas of mighty strength and courage weltering in a state of unconsciousness having been struck down by Bhima. And holding his mace and sword and bow, that mighty-armed one looked like Maghavan, after he had slain the danava hosts. Then on seeing their brother, the Pandavas, who had attained excellent state, embraced him and sat down there. And with those mighty bowmen, that summit looked grand like heaven graced by those foremost of celestials, the highly fortunate Lokapalas. And seeing the abode of Kuvera and the Rakshasas, lying slain on the ground, the king addressed his brother who was seated, saying, 'Either it be through rashness, or through ignorance, thou hast, O Bhima, committed a sinful act. O hero, as thou art leading the life of an anchorite, this slaughter without cause is unlike thee. Acts, it is asserted by those versed in duties, as are calculated to displease a monarch, ought not to be committed. But thou hast, O Bhimasena, committed a deed which will offend even the gods. He that disregarding profit and duty, turneth his thoughts to sin must, O Partha, reap the fruit of his sinful actions. However, if thou seekest my good, never again commit such a deed.'"
Vaisampayana continued, "Having said this to his brother, Vrikodara the virtuous, the highly energetic and firm-minded son of Kunti, Yudhishthira versed in the particulars of (the science of) profit, ceased, and began to reflect on that matter."
"On the other hand, the Rakshasas that had survived those slain by Bhima fled in a body towards the abode of Kuvera. And they of exceeding fleetness having speedily reached Vaisravana's abode, began to utter loud cries of distress, being afflicted with the fear of Bhima. And, O king bereft of their weapons and exhausted and with their mail besmeared with gore and with dishevelled hair they spake unto Kuvera, saying. 'O lord, all thy foremost Rakshasas fighting with maces and clubs and swords and lances and barbed darts, have been slain. O lord of treasures, a mortal, trespassing into the mountain, hath, singlehanded, slaughtered all thy Krodhovasa Rakshasas assembled together. And, O lord of wealth, there lie the foremost of the Yakshas and Rakshasas senseless and dead, having been struck down; and we have been let off through his favour. And thy friend, Maniman also hath been slain. All this hath been done by a mortal. Do thou what is proper, after this.' Having heard this, that lord of all the Yaksha hosts waxing wroth, with eyes reddened in anger, exclaimed, 'What!' And hearing of Bhima's second (act of) aggression, that lord of treasures, the king of the Yakshas, was filled with wrath, and said. 'Yoke' (the horses). Thereat unto a car of the hue of dark clouds, and high as a mountain summit, they yoked steeds having golden garments. And on being yoked unto the car, those excellent horses of his, graced with every noble quality and furnished with the ten auspicious curls of hair and having energy and strength, and adorned with various gems and looking splendid, as if desirous of speeding like the wind, began to neigh at each other the neighing emitted at (the hour of) victory. And that divine and effulgent king of the Yakshas set out, being eulogised by the celestials and Gandharvas. And a thousand foremost Yakshas of reddened eyes and golden lustre and having huge bodies, and gifted with great strength, equipped with weapons and girding on their swords, followed that high-souled lord of treasures. And coursing through the firmament they (the steeds) arrived at the Gandhamadana, as if drawing forward the sky with their fleetness. And with their down standing erect, the Pandavas saw that large assemblage of horses maintained by the lord of wealth and also the highsouled and graceful Kuvera himself surrounded by the Yaksha hosts. And seeing those mighty charioteers the son of Pandu, possessed of great strength, equipped with bows and swords, Kuvera also was delighted; and he was pleased at heart, keeping in view the task of the celestials. And like unto birds, they, (the Yakshas) gifted with extreme celerity, alighted on the summit of the mountain and stood before them (the Pandavas), with the lord of treasures at their head. Then, O Bharata, seeing him pleased with the Pandavas, the Yakshas and the Gandharvas stood there, free from agitation. Then thinking themselves as having transgressed, those high-souled and mighty charioteers, the Pandavas, having bowed down unto that lord, the giver of wealth stood surrounding the lord of treasures with joined hands. And the lord of treasures sat on that excellent seat, the elegant Pushpaka, constructed by Viswakarma, painted with diverse colours. And thousands of Yakshas and Rakshasas, some having huge frames and some ears resembling pegs, and hundreds of Gandharvas and hosts of Apsaras sat in the presence of that one seated, even as the celestials sit surrounding him of a hundred sacrifices and wearing a beautiful golden garland on his head and holding in his hands his noose and sword and bow, Bhima stood, gazing at the lord of wealth. And Bhimasena did not feel depress either on having been wounded by the Rakshasas, or even in that plight seeing Kuvera arrive.
"And that one going about on the shoulders of men, on seeing Bhima stand desirous of fighting with sharpened shafts, said unto Dharma's son, 'O Partha, all the creatures know thee as engaged in their good. Do thou. therefore, with thy brothers fearlessly dwell on this summit of the mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas and Rakshasas had already been slain by Destiny: thy brother hath been the instrument merely. And it is not necessary to feel shame for the act of impudence that hath been committed. This destruction of the Rakshasas had been foreseen by the gods. I entertain no anger towards Bhimasena. Rather, O foremost of the Bharata a race, I am pleased with him; nay,--even before coming here, I had been gratified with this deed of Bhima.'"
Vaisampayana said, "Having spoken thus unto the king, (Kuvera) said unto Bhimasena, 'O child, O best of the Kurus, I do not mind this, O Bhima, as in order to please Krishna, thou hast, disregarding the gods and me also, committed this rash act, namely, the destruction of the Yakshas and the Rakshasas, depending on the strength of thy arms, I am well-pleased with thee. O Vrikodara, to-day I have been freed from a terrible curse. For some offence, that great Rishi, Agastya, had cursed me in anger. Thou hast delivered me by this act (of thine). O Pandu's son, my disgrace had ere this been fated. No offence, therefore, in any way, attaches unto thee, O Pandava.'
"Yudhishthira said, 'O divine one, why wast thou cursed by the high-souled Agastya? O god, I am curious to hear about the occasion of that imprecation. I wonder that at that very moment, thou together with thy forces and attendants wast not consumed by the ire of that intelligent one.'
"Thereupon the lord of treasures said, 'At Kusasthali, O king, once there was held a conclave of the gods. And surrounded by grimvisaged Yakshas, numbering three hundred maha-padmas, carrying various weapons, I was going to that place. And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities on the bank of the Yamuna, abounding in various birds and graced with blossoming trees. And, O king, immediately on seeing that mass of energy, flaming and brilliant as fire, seated with upraised arms, facing the sun, my friend, the graceful lord of the Rakshasas, Maniman, from stupidity, foolishness, hauteur and ignorance discharged his excrement on the crown of that Maharshi. Thereupon, as if burning all the cardinal points by his wrath, he said unto me, 'Since, O lord of treasures, in thy very presence, disregarding me, this thy friend hath thus affronted me, he, together with thy forces, shall meet with destruction at the hands of a mortal. And, O wicked-minded one, thou also, being distressed on account of thy fallen soldiers, shalt be freed from thy sin, on beholding that mortal. But if they follow thy behests, their (the soldier's) powerful sons shall not incur by this dreadful curse. This curse I received formerly from that foremost of Rishis. Now, O mighty king, have I been delivered by thy brother Bhima.'"
SECTION CLXI
"The lord of treasures said, 'O Yudhishthira, patience, ability, (appropriate) time and place and prowess--these five lead to success in human affairs. O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess. And, O foremost of the Kshatriyas, a Kshatriya that is endued with patience and understandeth the propriety regarding place and time and is versed in all mortal regulations, can alone govern the world for a long time,--nay, in all transactions. He that behaveth thus, acquireth, O hero, fame in this world and excellent state in the next. And by having displayed his prowess at the proper place and time, Sakra with the Vasus hath obtained the dominion of heaven. He that from anger cannot see his fall and he that being naturally wicked and evilminded followeth evil and he that knoweth not the propriety relative to acts, meet with destruction both in this world and the next. The exertions of that stupid person become fruitless, who is not conversant with the expediency regarding time and acts, and he meeteth with destruction both in this world and the next. And the object of that wicked and deceitful persons is vicious, who, aiming at mastery of every kind, committeth some rash act. O best of men, Bhimasena is fearless, and ignorant of duties, and haughty, and of the sense of a child, and unforbearing. Do thou, therefore, check him. Repairing again to the hermitage of the pious sage Arshtisena, do thou reside there during the dark fortnight, without fear or anxiety. O lord of men, deputed by me, all the Gandharvas residing at Alaka, as also those dwelling in this mountain, will, O mighty-armed one, protect thee, and these best of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara hath come hither out of rashness, do thou check him. Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour. And, O son, Yudhishthira, even as by reason of your being the progeny of spiritual intercourse, Jishnu is entitled to the protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins possessed of strength, of the Aswins,--so ye all are entitled to my protection. That one next by birth to Bhimasena, Phalguna, versed in the science of profit and all mortal regulations, is well in heaven. And, O child, those perfections that are recognised in the world as leading to heaven, are established in Dhananjaya even from his very birth. And self-restraint, and charity, and strength, and intelligence, and modesty, and fortitude, and excellent energy--even all these are established in that majestic one of magnificent soul. And, O Pandava, Jishnu never committed any shameful act through poverty of spirit. And in the world, none ever say that Partha hath uttered an untruth. And, O Bharata, honoured by the gods, pitris, and the Gandharvas, that enhancer of the glory of the Kurus is learning the science of weapons in Sakra's abode. And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva--the foremost of his race. And, O king, abiding in Indra's regions, he who on the banks of the Yamuna had worshipped the gods, the pitris, and the Brahmanas, by celebrating seven grand horse sacrifices, that great grandsire of thine, the emperor Santanu of severe austerities, who hath attained heaven, hath enquired of thy welfare.'"
Vaisampayana said, "Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, 'Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.'
"Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air. And the chargers of the lord of treasures speedily coursed through the sky as if drawing forward the firmament, and devouring the air.
"Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation. And being honoured by the Rakshasas, the Pandavas for several nights dwelt pleasantly in those habitations."
SECTION CLXII
Vaisampayana continued, "Then, O represser of foes, at sunrise, having finished his daily devotions, Dhaumya came unto the Pandavas, with Arshtishena. And having bowed down unto the feet of Arshtishena and Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then Dhaumya taking Yudhishthira's right hand, said these words, looking at the east, 'O mighty monarch, this king of mountains, Mandara lieth vast, covering the earth up to the ocean. O Pandava, Indra and Vaisravana preside over this point graced with woods and forests and mountains. And, O child, the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana. And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point. And that lord of all living beings, king Yama, conversant with duty, presideth over yonder southern region whither come the spirits of the departed. And this is Sanyamana, the abode of the lord of departed spirits, sacred, and wonderful to behold, and crowned with prime prosperity. And the intelligent ones call that monarch of mountains (by the name of) Asta. Having, O king, arrived at this, the Sun ever abideth by the truth. And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, here it is that the seven celestial rishis with Vasishtha at their head rise and set. Behold that excellent and bright summit of the Meru, where sitteth the great sire (Brahma) with the celestials happy in self-knowledge. And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end. And, O king, that auspicious place composed of all energies even the celestials, cannot behold. And the region of the high-souled Vishnu, by its native splendour, exceeding in effulgence the sun or fire, cannot be beheld by the gods, or the Danavas. And the region of Narayana lieth resplendent to the east of the Meru, where, O child, that lord of all creatures, the self-create primal Cause of the universe, having manifested all beings, looketh splendid of his excellent grace. O child, not to speak of the Maharshis--even Brahmarshis have no access to that place. And, O best of the Kurus, it is the Yatis only who have access to it. And, O Pandu's son, (at that place) luminaries cannot shine by him; there that lord of inconceivable soul alone shineth transcendental. There by reverence, and severe austerities, Yatis inspired by virtue of pious practices, attain Narayana Hari. And, O Bharata, repairing thither, and attaining that universal Soul--the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. O highly fortunate Yudhishthira, this region is without beginning, or deterioration, or end for it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon every day go round this Meru, coursing in an opposite direction. And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way. Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries. Then having set, and passed the evening, that Maker of day, the Sun, taketh a northerly course. Then again nearing the Meru, the divine Sun (ever) intent on the good of all beings, again courseth, facing the east. And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas. Having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar. In the same way, that destroyer of darkness--the divine Sun--also moveth on this unobstructed path, animating the universe. When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures. Then the Sun, turning back from the south, by his rays draweth up the energy from all creatures both mobile and immobile. Thereupon, men become subject to perspiration, fatigue, drowsiness and lassitude; and living beings always feel disposed to slumber. Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings. And having, by the comfort caused by the shower, wind, and warmth, cherished the mobile and the immobile, the powerful Sun resumeth his former course. O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava. Withdrawing the energy of all beings, he again rendereth it back. O Bharata, dividing time into day and night, and Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all created things.'"
SECTION CLXIII
Vaisampayana continued, "Dwelling in that best of mountains those high-souled ones observing excellent vows, felt themselves attracted (to that place), and diverted themselves, eager to behold Arjuna. And multitudes of Gandharvas and Maharshis gladly visited those energetic ones, possessing prowess, of chaste desires and being the foremost of those endued with truth and fortitude. And having arrived at that excellent mountain furnished with trees bearing blossoms, those mighty charioteers were exceedingly delighted, even as the Marutas, on arriving at the celestial regions. And experiencing great exhilaration, they lived (there), seeing the slopes and summits of that mighty mountain, filled with flowers, and resonant with the cries of peacocks and cranes. And on that beautiful mountain they beheld lakes filled with lotuses, and having their shores covered with trees, and frequented by darkness, and karandavas and swans. And the flourishing sporting-regions, graceful on account of the various flowers, and abounding in gems, was capable of captivating that king, the dispenser of wealth (Kuvera). And always ranging (there), those foremost of ascetics (the Pandavas) were incapable of conceiving (the significance of) that Summit, furnished with mighty trees, and masses of wide-spreading clouds. And, O great hero, owing to its native splendour, and also on account of the brilliance of the annual plants, there was no difference there between night and day. And staying in the mountain, remaining in which the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun. And having seen the rising and the setting points of the Sun and the rising and the setting mountain, and all the cardinal points, as well as the intervening spaces ever blazing with the rays of the Dispeller of darkness, those heroes, in expectation of the arrival of that mighty charioteer firm in truth, became engaged in reciting the Vedas, practising the daily rituals, chiefly discharging the religious duties, exercising sacred vows, and abiding by the truth. And saying, 'Let us even here experience delight by joining without delay Arjuna accomplished in arms,' those highly blessed Parthas became engaged in the practice of Yoga. And beholding romantic woods on that mountain, as they always thought of Kiriti, every day and night appeared unto them even as a year. From that very moment joy had taken leave of them when, with Dhaumya's permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest. O Bharata, in this way, on that mountain those descendants of Bharata passed a month with difficulty, thinking of him of the white steeds, who had gone to Vasava's abode for learning arms. And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana; and having bowed down to and gone round him of a hundred sacrifices, and taken his (Indra's) permission, cheerfully came to the Gandhamadana."
SECTION CLXIV
Vaisampayana continued, "And it came to pass that once a day as those mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked with horses of the effulgence of lightning, arrive all on a sudden, they were delighted. And driven by Matali, that blazing car, suddenly illuminating the sky, looked like smokeless flaming tongues of fire, or a mighty meteor embosomed in clouds. And seated in that car appeared Kiriti wearing garlands and new-made ornaments. Then Dhananjaya possessing the prowess of the wielder of the thunder-bolt, alighted on that mountain, blazing in beauty. And that intelligent one decked in a diadem and garlands, having alighted on the mountain, first bowed down at the feet of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto Vrikodara's feet; and the twins also bowed down unto him. Then going to Krishna, and having cheered her, he stood before his (elder) brother in humble guise. And on meeting with that matchless one, they were exceedingly delighted. And he also meeting with them rejoiced exceedingly, and began to eulogise the king. And seeing before them that car driving in which the slayer of Namuchi had annihilated seven phalanxes of Diti's offspring, the magnanimous Parthas went round it. And being highly pleased, they offered excellent worship unto Matali, as unto the lord of the celestials himself. And then the son of the Kuru king duly enquired of him after the health of all the gods. And Matali also greeted them. And having instructed the Parthas even as a father doth his sons, he ascended that incomparable car, and returned to the lord of the celestials.
"And when Matali had gone away, that foremost of the royal race, Sakra's son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra. Then, sitting in the midst of those foremost of the Kurus, and those best of the Brahmanas, effulgent like unto fire or the sun, he began to relate all as it had happened, saying, "In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.'
"After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri."
SECTION CLXV
Vaisampayana said, "Then when the night had been spent, Dhananjaya, together with his brothers, paid homage unto Yudhishthira the just. And, O Bharata, at this moment, proceeding from the celestials there arose mighty and tremendous sounds of a musical instrument, and the rattling of car-wheels, and the tolling of bells. And there at all the beasts and beasts of prey and birds emitted separate cries. And from all sides in cars resplendent as the sun, hosts of Gandharvas and Apsaras began to follow that represser of foes, the lord of the celestials. And ascending a car yoked with steeds, decorated with burnished gold, and roaring like clouds, that king of the celestials, Purandara blazing in beauty came unto the Parthas. And having arrived (at that place), he of a thousand eyes descended from his car. And as soon as Yudhishthira the just saw that high-souled one, he together with his brothers, approached that graceful king of the immortals. And in accordance with the ordinance that generous one duly worshipped him of immeasurable soul, in consequence with his dignity. And then Dhananjaya possessed of prowess, having bowed down unto Purandara, stood before the lord of the celestials in humble guise, like unto a servant. And seeing the sinless Dhananjaya having ascetic merit, bearing clotted hair, stand in humility before the lord of celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the crown) of his head. And beholding Phalguna (in that attitude), he was exceedingly glad; and by worshipping the king of the celestials, he experienced the highest bliss. Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti's son, again repair unto Kamyaka.'"That learned man who for a year leading the Brahmacharya mode of life, subduing his senses and observing vows, peruseth with rapt attention this meeting of Sakra with the Pandavas, liveth a hundred years free from disturbances, and enjoying happiness."'
SECTION CLXVI
Vaisampayana continued, "When Sakra had gone to his proper place, Vibhatsu together with his brothers and Krishna, paid homage unto the son of Dharma. Then smelling the crown of the head of that Pandava, who was thus paying homage, (Yudhishthira) in accents faltering on account of you, addressed Arjuna, saying 'O Arjuna, how didst thou pass this period in heaven? And how has thou obtained the weapons, and how also hast thou gratified the lord of the celestials? And, O Pandava, has thou adequately secured the weapons? Have the lord of the celestials and Rudra gladly granted thee the weapons? And how hast thou beheld the divine Sakra, and the wielder of Pinaka? And how has thou obtained the weapons? And in what manner didst thou worship (them)? And what service hadst thou done unto that repressor of foes, the worshipful one of a hundred sacrifices, that he said unto thee, 'By thee have I been gratified? All this, O highly effulgent one, I wish to hear in detail. And, O sinless one, the manner in which thou didst please Mahadeva and the king of the celestials and, O repressor of foes, the service thou hadst done to the wielder of the thunder-bolt,--do thou, O Dhananjaya, relate all this in detail."
"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a hundred sacrifice and the divine Sankara also. O grinder of foes, O king, having acquired that science which thou hadst directed me (to learn), I at thy command went to the forest, for practising penances. From Kamyaka repairing to the Bhrigutunga, I spent there one night, being engaged in austerities And it came to pass that on the next I saw a certain Brahmana. And he asked me, saying, 'O son of Kunti, whither wilt thou go?' Thereupon, O descendant of the Kurus, I truly related unto him everything. And, O best of kings, having heard the true account, the Brahmana became well-pleased with me, and, O king, praised me. Then the Brahmana, pleased with me, said, 'O Bharata, be thou engaged in austerities. By performing penances, thou wilt in a short time behold the lord of the celestials.' And according to his advice I ascended the Himavan, and, O mighty king, began to practise penances, (the first) month subsisting on fruit and roots. I spent the second month, subsisting on water. And, O Pandava, in the third month I totally abstained from food. And in the fourth month I remained with upraised arms. And a wonder it is that I did not lose any strength. And it came to pass that when the first day of the fifth month had been spent, there appeared before me a being wearing the form of a boar, turning up the earth with his mouth, stamping the ground with his feet, rubbing the earth with his breast, and momentarily going about in a frightful manner. And him followed a great being in the guise of a hunter furnished with the bow, arrows, and the sword, and surrounded by females. Thereupon, taking my bow and the two inexhaustible quivers, I pierced with shafts that terrible and frightful creature. And simultaneously (with me) that hunter also drawing a strong bow, more severely struck at (the animal), as if shaking my mind. And, O king, he also said unto me, 'Why hast thou, transgressing the rules of hunting, hit the animal first hit at by me? With these sharpened shafts will I destroy thy pride. Stay!' Then that mighty-bodied one holding the bow rushed at me. And with volleys of mighty shafts, he covered me entirely, even as a cloud covereth a mountain with showers. Then, on my part, I covered him with a mighty discharge of arrows. Thereupon, with steady arrows having their points aflame, and inspired with mantras, I pierced him even as (Indra) riveth a mountain with a thunderbolt. Then his person began to be multiplied a hundredfold and a thousandfold. At this, I pierced all this bodies with shafts. Then again all those forms became one, O Bharata. Thereat I struck at it. Next, he now assumed a small body with a huge head, and now a huge body with a small head. And, O king, he then assumed his former person and approached me for fight. And, O foremost of the Bharata race, when in the encounter I failed to overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But I failed to discharge it at him, and this was a wonder. And when that weapon thus failed of effect, I was struck with amazement. However, O king, exerting myself more vigorously, I again covered that being with a mighty multitude of shafts. Then taking Sthunakarna, and Varuna and Salava, and Asmavarsha weapons, I assailed him, profusely showering shafts. But, O king, he instantly swallowed up even all these weapons of mine. And when all those (weapons) had been swallowed up, I discharged the weapon presided over by Brahma. And when the blazing arrows issuing from that weapon were heaped upon him all around, and being thus heaped over by that mighty weapon discharged by me, he increased (in bulk). Then all the world became oppressed with the energy begotten of the weapon hurled by me, and the firmament and all the points of the sky became illumined. But that one of mighty energy instantly baffled even that weapon. And, O monarch, when that weapon presided over by Brahma had been baffled I was possessed with terrible fear. Thereupon immediately holding even my bow and the two inexhaustible quivers, I shot at that being, but he swallowed up all those weapons. And when all the weapons had been baffled and swallowed up, there ensued a wrestling between him and myself. And we encountered each other first with blows and then with slaps. But incapable of overcoming that being, I fell down stupefied on the ground. Thereupon, O mighty king, with a laugh, that wonderful being at my sight vanished at that spot together with the woman. Having accomplished this, O illustrious monarch, that divine one assumed another and unearthly form (clad in) wonderful raiment. And renouncing the form of a hunter, that divine lord of the gods, resumed his own unearthly appearance and that mighty god stood (there). Then appeared before me with Uma that manifest divine one, having the bull for his mark, wielding the Pinaka, bearing serpents and cable of assuming many forms. And, O repressor of foes, advancing towards me, standing even then in the field ready for conflict, that wielder of the trident addressed me saying, I am well-pleased with thee. Then that divine one held up my bows and the couple of quivers furnished with inexhaustible shafts and returned them unto me saying, 'Do thou ask some boon, O Kunti's son. I am well-pleased with thee. Tell me, what I shall do for thee. And, O hero, express the desire that dwelleth in thy heart. I will grant it. Except immortality alone, tell me as to the desire that is in thy heart. Thereat with my mind intent on the acquisition of arms, I only bowed down unto Siva and said, 'O divine one, if thou beest favourably disposed towards me, then I wish to have this boon,--I wish to learn all the weapons that are with thy god-head.' Then the god Tryamvaka said unto me, 'I will give. O Pandava, my own weapon Raudra shall attend upon thee.' Thereupon Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And, having granted that eternal weapon, he also said unto me, This must never be hurled at mortals. If discharged at any person of small energy, it would consume the universe. Shouldst thou (at any time) be hard pressed, thou mayst discharge it. And when all thy weapons have been completely baffled, thou mayst hurl it.' Then when he having the bull for his mark, had been thus gratified, there stood manifest by my side that celestial weapon, of resistless force capable of baffling all weapons and destructive of foes and the hewer of hostile forces and unrivalled and difficult to be borne even by the celestials, the demons and the Rakshasas. Then at the command of that god, I sat me down there. And in my very sight the god vanished from the spot.'"
SECTION CLXVII
"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme Soul, Tryamvaka, I passed the night at that place. And having passed the night, when I had finished the morning rituals, I saw that foremost of the Brahmanas whom I had seen before. And unto him I told all as it had happened, O Bharata, namely, that I had met the divine Mahadeva. Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou hast beheld the great god, incapable of being beheld by any one else, soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord of the celestials; and Indra too will grant thee weapons.' O king, having said this unto me and having embraced me again and again, that Bhrahmana resembling the Sun, went away whither he listed. And, O slayer of foes, it came to pass that on the evening of that day refreshing the whole world, there began to blow a pure breeze. And in my vicinity on the base of the Himalaya mountain fresh, fragrant and fair flowers began to bloom. And on all sides there were heard charming symphony and captivating hymns relating to Indra. And before the lord of the celestial hosts of Apsaras and Gandharvas chanted various songs. And ascending celestial cars, there approached the Marutas and the followers of Mahendra and the dwellers of heaven. And afterwards, Marutvan together with Sachi and all the celestials appeared on the scene in cars yoked with horses elegantly adorned. And at this very moment, O king, he that goeth about on the shoulders of men manifested himself unto me in excellent grace. And I saw Yama seated on the south and Varuna and the lord of the celestials at their respective regions. And, O foremost of men, O mighty monarch, they after having cheered me said, 'O Savyasachin, behold us--the Lokapalas--seated. For the performance of the task of the gods thou hast obtained the sight of Sankara. Do thou now receive weapons from us seated around.' Thereupon, O lord, having bowed down unto those foremost of the celestials with regard, I duly accepted those mighty weapons. And then they recognised me as one of their own. Afterwards the gods repaired to the quarter from whence they had come. And that lord of the celestials, the divine Maghavan too having ascended his glorious chariot, said, 'O Phalguna, thou shalt have to repair unto the celestial region. O Dhananjaya, even before this thy arrival I knew that thou wouldst come hither. Then I, have O best of the Bharatas, manifested myself unto thee. As formerly thou hadst performed thy ablution in the various tirthas and now hast performed severe austerities, so thou wilt be able to repair unto the celestial regions, O Pandava. Thou wilt, however, again have to practise extreme penance, for thou shouldst at any rate journey to heaven. And at my command, Matali shall take thee to the celestial regions. Thou hast already been recognised by the celestials and the celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine one, be thou favourable unto me. With the view of learning arms do I beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.' Then I said, 'O slayer of foes, I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled. Do thou, O lord of the celestials, grant me the celestial weapons (so that) I may hereafter, obtain the regions attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that I have said such words unto thee. Having been begotten of me this speech of thine well becometh thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me, O perpetuator of the Kuru race.' Having said this unto me Sakra vanished at the very spot. Then, O king, I saw the wonderful and sacred celestial car yoked with steeds arrive conducted by Matali. And when the Lokapalas went away Matali said unto me. 'O thou of mighty splendour, the lord of the celestials is desirous of seeing thee. And O mighty-armed one, do thou acquire competence and then perform thy task. Come and behold the regions, attainable by merit and come unto heaven even in this frame. O Bharata, the thousand-eyed lord of the celestials wisheth to see thee.' Thus addressed by Matali, I, taking leave of the mountain Himalaya and having gone round it ascended that excellent car. And then the exceedingly generous Matali, versed in equine lore, drove the steeds, gifted with the speed of thought or the wind. And when the chariot began to move that charioteer looking at my face as I was seated steadily, wondered and said these words, 'Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little. O foremost of Bharata race, I have ever remarked that at the first pull by the steeds even the lord of the celestials himself getteth jerked. But all the while that the car had moved, thou hast been sitting unshaken. This appeareth unto me as transcending even the power of Sakra.'
"Having said this, O Bharata, Matali soared in the sky and showed me the abodes of the celestials and their palaces. Then the chariot yoked with steeds coursed upwards. And the celestials and the sages began to worship (that car), O prime of men. And I saw the regions, moving anywhere at will, and the splendour also of the highly energetic Gandharvas, Apsaras, and the celestial sages. And Sakra's charioteer, Matali, at once showed me Nandana and other gardens and groves belonging to the celestials. Next I beheld Indra's abode, Amaravati, adorned with jewels and trees yielding any sort of fruit that is desired. There the Sun doth not shed heat; nor doth heat or cold or fatigue there affect (one), O king. And, O great monarch, the celestials feel neither sorrow nor poverty of spirit, nor weakness, nor lassitude, O grinder of foes. And, O ruler of men, the celestials and the others have neither anger nor covetousness. And, O king, in the abodes of the celestials, the beings are ever contented. And there the trees ever bear verdant foliage, and fruits, and flowers; and the various lakes are embalmed with the fragrance of lotuses. And there the breeze is cool, and delicious, and fragrant, and pure, and inspiring. And the ground is variegated with all kinds of gems, and adorned with blossoms. And there were seen innumerable beautiful beasts and in the air innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and the Sadhyas with the Marutas, and the Adityas, and the two Aswins and worshipped them. And they conferred their benison on me, granting me strength and prowess, and energy, and celebrity, and (skill in) arms, and victory in battle. Then, entering that romantic city adored by the Gandharvas and the celestials, with joined hands, I stood before the thousand-eyed lord of the celestials. Thereupon, that best of bestowers gladly offered unto me half of his seat; and Vasava also with regard touched my person. And, O Bharata, with the view of acquiring arms and learning weapons, I began to dwell in heaven, together with the gods and the Gandharvas of generous souls. And Viswavana's son, Chitrasena became my friend. And he, O king, imparted unto me the entire Gandharva (science). And, O monarch, I happily lived in Sakra's abode, well cared for having all my desires gratified, learning weapons, listening to the notes of songs, and the clear sounds of musical instruments, and beholding the foremost of Apsaras dance. And without neglecting to study the arts, which I learnt properly, my attention was specially fixed on the acquisition of arms. And that lord of a thousand eyes was pleased with that purpose of mine. Living thus in heaven, O king, I passed this period.
"And when I had acquired proficiency in weapons, and gained his confidence that one having for his vehicle the horse (Uchchaisrava), (Indra), patting me on the head with his hand, said these words, 'Now even the celestials themselves cannot conquer thee,--what shall I say of imperfect mortals residing on earth? Thou hast become invulnerable in strength, irrepressible, and incomparable in fight.' Then with the hair of his body standing on end, he again accosted me saying, 'O hero, in fighting with weapons none is equal unto thee. And, O perpetuator of the Kuru race, thou art even watchful, and dexterous, and truthful, and of subdued senses, and the protector of the Brahmanas and adept in weapons, and warlike. And, O Partha, together with (a knowledge of) the five modes, using (them), thou hast obtained five and ten weapons and, therefore, there existeth none, who is thy peer. And thou hast perfectly learnt the discharge (of those weapons) and (their) withdrawal, and (their) re-discharge and re-withdrawal, and the Prayaschitta connected (with them), and also their revival, in case of their being baffled. Now, O represser of foes, the time hath arrived for thy paying the preceptor's fee. Do thou promise to pay the fee; then I shall unfold unto thee what thou wilt have to perform.' Thereat, O king, I said unto the ruler of the celestials, 'If it be in my power to do the work, do thou consider it as already accomplished by me.' O king, when I had said these words, Indra with a smile said unto me 'Nothing is there in the three worlds that is not in thy power (to achieve) My enemies, those Danavas, named, Nivata-Kavachas dwell in the womb of the ocean. And they number thirty million and are notorious, and all of equal forms and strength and splendour. Do thou slay them there, O Kunti's son; and that will be thy preceptor's fee.'
"Saying this he gave unto me the highly resplendent celestial car, conducted by Matali, furnished with hair resembling the down of peacocks. And on my head he set this excellent diadem. And he gave me ornaments for my body, like unto his own. And he granted unto me the impenetrable mail--the best of its kind, and easy to the touch; and fastened unto the Gandiva this durable string. Then I set out, ascending that splendid chariot riding on which in days of yore, the lord of the celestials and vanquished Vali--that son of Virochana. And, O ruler of men, startled by the rattling of the car, all the celestials, approached (there), taking me to be the king of the celestials. And seeing me, they asked, 'O Phalguna, what art thou going to do?' And I told them as it had fallen out,--and said, 'I shall even do this in battle. Ye that are highly fortunate, know that I have set out desirous of slaying the Nivata-Kavachas. O sinless ones, do ye bless me.' Thereupon, they began to eulogise me even as they (eulogise) the god, Purandara. And they said, 'Riding on this car, Maghavan conquered in battle Samvara, and Namuchi, and Vala, and Vritra, and Prahrada, and Naraka. And mounted on this car also Maghavan, had conquered in battle many thousands and millions and hundreds of millions of Daityas. And, O Kaunteya, thou also, riding on this car, by thy prowess shalt conquer the Nivatha-Kavachas in conflict, even as did the self-possessed Maghavan in days of yore. And here is the best of shells; by this also thou shalt defeat the Danavas And by this it is that the high souled Sakra conquered the words.' Saying this, the gods offered (unto me) this shell, Devadatta, sprung in the deep; and I accepted it for the sake of victory. And at this moment, the gods fell extolling me. And in order to be engaged in action, I proceeded to the dreadful abode of the Danavas, furnished with the shell, the mail, and arrows, and taking my bow."
SECTION CLXVIII
"Arjuna continued, 'Then at places eulogised by the Maharshis, I (proceeded, and at length) beheld the ocean--that inexhaustible lord of waters. And like unto flowing cliffs were seen on it heaving billows, now meeting together and now rolling away. And there (were seen) all around barks by thousands filled with gems. And there were seen timingilas and tortoises and makaras like unto rock submerged in water. And on all sides round thousands of shells sunk in water appeared like star in the night covered by light clouds. And thousands upon thousands of gem were floating in heaps and a violent wind was blowing about in whirls--and this was wonderful to behold. And having beheld that excellent lord of all waters with powerful tides, I saw at a short distance the city of the demons filled with the Danavas. And even there, eftsoons entering underneath the earth, Matali skilled in guiding the car, sitting fast on the chariot drove it with force; and he dashed on, frightening that city with the rattling of his chariot. And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs. Then having made arrangements for the defence of the city, the Danavas, with minds alarmed, shut the gates, so that nothing could be discovered. Thereupon taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes. Thereat mighty beings were terrified and they hid (themselves). And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti--the Nivata-Kavachas--made their appearance by thousands, donning diverse mail and taking in their hands various weapons and equipped with mighty iron javelins and maces and clubs and hatchets and sabres and discs and sataghnis and bhusundis and variegated and ornamented swords. Then, after deliberating much as to the course of the car, Matali began to guide the steeds on a (piece of) level ground, O foremost of the Bharatas. And owing to the swiftness of those fleet coursers conducted by him, I could see nothing--and this was strange. Then the Danavas there began to sound thousands of musical instruments, dissonant and of odd shapes. And at those sounds, fishes by hundreds and by thousands, like unto hills, having their senses bewildered by that noise, fled suddenly. And mighty force flew at me, the demons discharging sharpened shafts by hundreds and by thousands. And then, O Bharata, there ensued a dreadful conflict between me and the demons, calculated to extinguish the Nivata-Kavachas. And there came to the mighty battle the Devarshis and the Danavarshis and the Brahmarshis and the Siddhas. And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.'"
SECTION CLXIX
"Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle in a body the Nivata-Kavachas, equipped with arms. And obstructing the course of the car, and shouting loudly, those mighty charioteers, hemming me in on all sides, covered me with showers of shafts. Then other demons of mighty prowess, with darts and hatchets in their hands, began to throw at me spears and axes. And that mighty discharge of darts, with numerous maces and clubs incessantly hurled fell upon my car. And other dreadful and grim-visaged smiters among the Nivata-Kavachas, furnished with bows and sharpened weapons, ran at me in fight. And in the conflict, shooting from the Gandiva sundry swift arrows coursing straight, I pierced each of them with ten. And they were driven back by those stone-whetted shafts of mine. Then on my steeds being swiftly driven by Matali, they began to display various movements with the speed of the wind. And being skilfully guided by Matali, they began to trample upon the sons of Diti. And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few. And by their tread, and by the rattling of the chariot wheels and by the vollies of my shafts, the Danavas began to fall by hundreds. And others accoutred in bows, being deprived of life, and having their charioteers slain, were carried about by the horses. Then, covering all sides and directions, all (the Danavas) skilled in striking entered into the contest with various weapons, and thereat my mind became afflicted. And I witnessed (this instance of) the marvellous prowess of Matali, viz., that he guided those fiery steeds with ease. Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms. And, O slayer of foes, seeing me thus range the field putting forth every exertion, the heroic charioteer of Sakra was well-pleased. And oppressed by those steeds and that car, some (of them) met with annihilation; and others desisted from fight; while (other) Nivata-Kavachas, challenged by us in battle and being harassed with shafts offered opposition unto me, by (discharging) mighty showers of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons inspired with the mantras relating to Brahma's weapons, I swiftly began to burn them. And being sore pressed by me, those mighty asuras waxing wroth afflicted me together, by pouring torrents of clubs and darts and swords. Then, O Bharata, I took up that favourite weapon of the lord of the celestials, Maghavan by name, prime and of fiery energy and by the energy of that weapon I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms I in ire pierced them each with ten shafts. And in the field arrows were shot from the Gandiva like unto rows of black-bees; and this Matali admired. And their shafts also showered upon me; but those powerful (arrows) I cut off with my shafts. Then on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains. And on being wounded by my fleet and straight-coursing shafts of the touch of Indra's thunder-bolt, they became greatly agitated. And their bodies were pierced at hundreds of places; and the force of their arms diminished. Then the Nivata-Kavachas fought me by (the help of) illusion.'"
SECTION CLXX
"Arjuna said, 'Then with rocks of the proportions of trees, there commenced a mighty shower of crags; and this exercised me exceedingly. And in that high encounter, I crushed (those crags) by swift-speeding showers of arrows, issuing from Mahendra's weapon, like unto the thunder-bolt itself. And when the rocks had been reduced to powder, there was generated fire; and the rocky dust fell like unto masses of flames. And when the showers of crags had been repelled, there happened near me a mightier shower of water, having currents of the proportions of an axle. And falling from the welkin, those thousands of powerful torrents covered the entire firmament and the directions and the cardinal points. And on account of the pouring of the shower, and of the blowing of the wind, and of roaring of the Daityas, nothing could be perceived. And touching heaven and the entire earth, and incessantly falling on the ground, the showers bewildered me. Thereupon, I discharged that celestial weapon which I had learnt from Indra--even the dreadful and flaming Visoshana: and by that the water was dried up. And, O Bharata, when the rocky shower had been destroyed, and the watery shower had been dried up, the Danavas began to spread illusions of fire and wind. Then by aqueous appliances I extinguished the flames; and by a mighty rock-issuing arm, resisted the fury of the winds. And when these had been repelled, the Danavas, irrepressible in battle, O foremost of the Bharata, simultaneously created various illusions. And there happened a tremendous horrifying shower of rocks and dreadful weapons of fire and wind. And that illusory downpour afflicted me in fight. And then on all sides there appeared a dense and thick darkness. And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, 'Where art thou?' And when he had been stupefied, a terrible fear possessed me. And then in a hurry, he spake unto me, saying, 'O Partha, for the sake of nectar, there had taken place a mighty conflict between the gods and the demons. I had seen that (encounter), O sinless one. And on the occasion of the destruction of Samvara, there had occurred a dreadful and mighty contest. Nevertheless I had acted as charioteer to the lord of the celestials. In the same way, on the occasion of the slaying of Vritra, the steeds had been conducted by me. And I had also beheld the high and terrific encounter with Virochana's son, and, O Pandava, with Vala, and with Prahrada and with others also. In these exceedingly dreadful battles, I was present; but, O Pandu's son, never (before) had I lost my senses. Surely the Great-father hath ordained the destruction of all creatures; for this battle cannot be for any other purpose than destruction of the universe.' Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali. Behold the might of my arms, and the power of my weapons and of the bow, Gandiva. To-day even by (the help of) illusion-creating arms, will I dispel this deep gloom and also this horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.' Having said this, O lord of men, I created for the good of the celestials, an illusion of arms capable of bewildering all beings. And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. Thereupon, now (the world) displayed itself, and now it was devoured by darkness; and now the world disappeared from view and now it was submerged under water. And when it had brightened up. Matali, sitting in front of the car, with the wellconducted steeds, began to range that hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And finding my opportunity. I began to send them to the mansion of Yama. Thereupon, in that conflict then raging, calculated to annihilate the Nivata-Kavachas on a sudden, I could not see the Danavas concealed by illusion."
SECTION CLXXI
"Arjuna continued, 'Remaining invisible the Daityas began to fight with the help of illusion. And I too fought with them, resorting to the energy of visible weapons. And the shafts duly discharged from the Gandiva, began to sever their heads at those different places where they were respectively stationed. And thus assailed by me in the conflict, the Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into their own city. And when the Daityas had fled, and when all had become visible, I there discovered hundreds and thousands of the slain. And there I saw by hundreds their shivered weapons, ornaments, limbs, and mail. And the horses could not find room for moving from one place to another; and on a sudden with a bound, they fell to coursing in the sky. Then remaining invisible, the Nivata-Kavachas covered the entire welkin with masses of crags. And, O Bharata, other dreadful Danavas, entering into the entrails of the earth, took up horses' legs and chariot-wheels. And as I was fighting, they, hard besetting my horses with rocks, attacked me together with (my) car. And with the crags that had fallen and with others that were falling, the place where I was, seemed to be a mountain cavern. And on myself being covered with crags and on the horses being hard pressed, I became sore distressed and this was marked by Matali. And on seeing me afraid, he said unto me, 'O Arjuna, Arjuna! be thou not afraid; send that weapon, the thunder-bolt, O lord of men.' Hearing those words of his, I then discharged the favourite weapon of the king of the celestials--the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses. And entering amongst those Danavas that had carried away the steeds of the car into the interior of the earth, the shafts sent them into the mansion of Yama. And that quarter was completely covered with the Nivata-Kavachas that had been killed or baffled, comparable unto cliffs and lying scattered like crags. And then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me, and this seemed strange. Then, O king, Matali addressed me smiling, 'Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee. And when the Danava hosts had been destroyed, all their females began to bewail in that city, like unto cranes in autumn. Then with Matali I entered that city, terrifying with the rattling of my car the wives of the Nivata-Kavachas. Thereupon, seeing those ten thousand horses like unto peacocks (in hue), and also that chariot resembling the sun, the women fled in swarms. And like unto (the sounds of) rocks falling on a mountain, sounds arose of the (falling) ornaments of the terrified dames. (At length), the panic-stricken wives of the Daityas entered into their respective golden places variegated with innumerable jewels.
'Beholding that excellent city, superior to the city of the celestials themselves, I asked Matali, saying, 'Why do not the celestials reside in such (a place)? Surely, this appeareth superior to the city of Purandara.' Thereat, Matali said, 'In days of yore, O Partha, even this was the city of our lord of the celestials. Afterwards the celestials were driven from hence by the Nivata-Kavachas. Having performed the most rigid austerities, they had gratified the Grand-father and had asked (and obtained) the boons--namely, that they might reside here, and that they might be free from danger in wars with the gods.' Then Sakra addressed the self-create lord saying, 'Do thou, O lord, desirous of our own welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, 'O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).' Then, in order to slaughter them, Sakra rendered unto thee those weapons. The gods had been unable to slay these, who have been slain by thee. O Bharata, in the fullness of time, hadst thou come hither, in order to destroy them and thou hast done so. O foremost of men, with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.'
"Arjuna continued, 'After having destroyed the Danavas, and also subdued that city, with Matali I again went to that abode of the celestials.'"
SECTION CLXXII
"Arjuna continued, 'Then while returning, I happened to descry a mighty unearthly city, moving at will, and having the effulgence of fire or the sun. And that city contained various trees composed of gems, and sweet-voiced feathered ones. And furnished with four gates, and gate-ways, and towers, that impregnable (city) was inhabited by the Paulamas and Kalakanjas. And it was made of all sorts of jewels and was unearthly, and of wonderful appearance. And it was covered with trees of all kinds of gems, bearing fruits and flowers. And it contained exceedingly beautiful unearthly birds. And it always swarmed throughout with cheerful Asuras, wearing garlands, and bearing in their hands darts, two edged swords, maces, bows, and clubs. And, O king, on seeing this wonderful city of the Daityas, I asked Matali saying, 'What is this that looketh so wonderful?' Thereat, Matali replied, 'Once on a time a Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons. And, O king of kings, they received these boons,--that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly aerial city devoid of the celestials, which is moving about, having been created for the Kalakeyas, by Brahma himself. And this city is furnished with all desirable objects, and is unknown of grief or disease. And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon--the thunder-bolt--the destruction of the mighty and irrepressible Kalakanjas.'
"Arjuna continued, 'O lord of men, learning that they were incapable of being destroyed by the celestials and the Asuras, I cheerfully said unto Matali, 'Do thou speedily repair into yonder city. With weapons will I compass the annihilation of the haters of the lord of the celestials. Surely, there exist no wicked haters of the gods who ought not to be slain by me.' Thereupon Matali took me to the vicinity of Hiranyapura on the celestial chariot yoked with steeds. And seeing me, those sons of Diti, wearing various kinds of attire and ornament and accoutred in mail, flew at me with a mighty rush. And those foremost of the Danavas, of exceeding prowess, in wrath attacked me with arrows and bhallas and clubs and two-edged swords, and tomaras. Thereat, O king, resorting to my strength of lore, I resisted that great volley of weapons by a mighty shower of shafts; and also confounded them in conflict by ranging around in my car. And being bewildered, the Danavas began to push each other down. And having been confounded, they rushed at one another. And with flaming arrows, I severed their heads by hundreds. And hard pressed by me, the offspring of Diti, taking shelter within (their) city, soared with it to the firmament, resorting to the illusion proper to the Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas, with a mighty discharge of shafts I obstructed their course. Then by virtue of the bestowal of the boon, the Daityas supported themselves easily on that sky-ranging unearthly aerial city, going anywhere at will and like unto the sun. And now (the city) entered unto the earth and now it rose upwards; and at one time it went in a crooked way and at another time it submerged into water. At this, O represser of foes, I assailed that mighty city, going anywhere at will, and resembling Amaravati. And, O best of the Bharatas, I attacked the city containing those sons of Diti, with multitudes of shafts, displaying celestial weapons. And battered and broken by the straight-coursing iron shafts, shot by me, the city of the Asuras, O king, fell to the earth. And they also, wounded by my iron arrows having the speed of the thunder, began, O monarch, to go about, being urged by destiny. Then ascending to the sky, Matali, as if falling in front, swiftly descended to the earth, on that chariot of solar resplendence. Then, O Bharata, environed me sixty thousand cars belonging to those wrathful ones eager to battle with me. And with sharpened shafts graced with feathers of the vulture, I destroyed those (cars). At this, thinking, 'These our hosts are incapable of being vanquished by mortals, they became engaged in the conflict, like unto the surges of the sea.' Thereupon I gradually began to fix (on the string) unearthly weapons. At this, thousands of weapons (shot) by those wonderfully warring charioteers, by degrees opposed my unearthly arms and in the field I saw hundreds and thousands of mighty (demons) ranging on their cars, in various manoeuvres. And being furnished with variegated mail and standards and diverse ornaments, they delighted my mind. And in the conflict I could not afflict them by showers of shafts, but they did not afflict me. And being afflicted by those innumerable ones, equipped in weapons and skilled in fight, I was pained in that mighty encounter and a terrible fear seized me. Thereupon collecting (my energies) in fight, I (bowed down) unto that god of gods, Raudra, and saying, 'May welfare attend on all beings!' I fixed that mighty weapon which, celebrated under the name of Raudra, is the destroyer of all foes. Then I beheld a male person having three heads, nine eyes, three faces, and six arms. And his hair was flaming like fire or the sun. And, O slayer of foes, for his dress, he had mighty serpents, putting out their tongues. And saying, O best of the Bharatas, the dreadful and eternal Raudra, I being free from fear, set it on the Gandiva; and, bowing unto the three-eyed Sarva of immeasurable energy, let go (the weapon), with the object of vanquishing those foremost of the Danavas, O Bharata. And, O lord of men, as soon as it had been hurled, there appeared on the scene by thousands, forms of deer, and of lions, and of tigers, and of bears and of buffaloes, and of serpents, and of kine, and of sarabhas, and of elephants, and of apes in multitudes, and of bulls, and of boars, and of cats, and of dogs, and of spectres, and of all the Bhurundas, and of vultures, and of Garudas, of chamaras, and of all the leopards, and of mountains, and of seas, and of celestials, and of sages, and of all the Gandharvas, and of ghosts with the Yakshas, and of the haters of the gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and of elephant-mouthed sharks, and of owls, and of beings having the forms of fishes and horses, and of beings bearing swords and various other weapons, and of Rakshasas wielding maces and clubs. And on that weapon being hurled all the universe became filled with these as well as many others wearing various shapes. And again and again wounded by beings of various sights with (pieces of) flesh, fat, bones, and marrow on their persons,--some having three heads, and some four tusks, and some four mouths, and some four arms,--the Danavas met with destruction. And, then, O Bharata, in a moment I slew all those Danavas, with other swarms of arrows composed of the quintessence of stone, flaming like fire or the sun, and possessed of the force of the thunder-bolt. And, seeing them hewn by the Gandiva, and deprived of life, and thrown from the sky, I again bowed unto that god--the Destroyer of Tripura. And, seeing those adorned with unearthly ornaments, crushed by the weapon, the Raudra, the charioteer of the celestials, experienced the greatest delight. And having witnessed the accomplishment of that unbearable feat incapable of being achieved even by the celestials themselves, Matali, the charioteer of Sakra, paid homage unto me; and well-pleased, with joint hands said these words. 'The feat that hath been achieved by thee, is incapable of being borne even by the gods, nay,--in battle, the lord of the celestials himself cannot perform this deed. The sky-coursing mighty city incapable of being destroyed by the gods and the Asuras hast thou, O hero, crushed by thy own prowess and by the energy of asceticism. And when that aerial city had been destroyed, and when the Danavas also had been slain, their wives, uttering cries of distress, like unto Kurari birds, with hair dishevelled came out of the city. And bewailing for their sons and brothers and fathers, they fell on the ground and cried with distressful accents. And on being deprived for their lords, they beat their breasts, their garlands and ornaments fallen off. And that city of Danavas, in appearance like unto the city of the Gandharvas filled with lamentations and stricken with dole and distress, and bereft of grace even like unto a lake deprived of (its) elephants, or like unto a forest deprived of trees and (deprived of its) masters, looked no longer beautiful--but it vanished, like a cloud-constructed city. And when I had accomplished the task, eftsoons from the field Matali took me of delighted spirits, unto the abode of the lord of the celestials. And having slain those mighty Asuras, and destroyed Hiranyapura, and having also killed the Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one, as it had fallen out, Matali related in detail unto Devendra that entire achievement of mine. And with the Marutas, hearing of the destruction of Hiranyapura, of the neutralisation of the illusion, and of the slaughter of the highly powerful Nivatakavachas in fight, the prosperous thousand-eyed divine Purandara was well pleased, and exclaimed, 'Well done; Well done!' And the king of the celestials together with the celestials, cheering me again and again, said these sweet words, 'By thee hath been achieved a feat incapable of being achieved by the gods and the Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the preceptor's fee. And, O Dhananjaya, thus in battle shalt thou always remain calm, and discharge the weapons unerringly, and there shall not stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas, and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by conquering it even by the might of thy arms, Kunti's son Yudhishthira, will rule the earth.'"
SECTION CLXXIII
"Arjuna continued, 'Then firmly confident, the sovereign of the celestials considering as his own, pertinently said these words unto me wounded by cleaving shafts, 'All the celestial weapons, O Bharata, are with thee, so no man on earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.' And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, 'O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.' Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.'
"Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons have been obtained by thee; by fortune it is that the master of the immortals hath been adored by thee. O repressor of foes, by fortune it is that the divine Sthanu together with the goddess had become manifest unto thee and been gratified by thee in battle, O sinless one; by fortune it is that thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by fortune it is that we have prospered; and by fortune it is that thou hast come back. To-day I consider as if the entire earth engarlanded with cities hath already been conquered, and as if the sons of Dhritarashtra have already been subdued. Now, O Bharata, I am curious to behold those celestial weapons wherewith thou hadst slain the powerful Nivata-Kavachas.'"
"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the celestial weapons with which I slew the fierce Nivata-Kavachas.'"
Vaisampayana said, "Thus having related (the facts touching) the arrival, Dhananjaya passed that night there, together with all his brothers."
SECTION CLXXIV
Vaisampayana continued, "And when the night had passed, Yudhishthira the just, arose and together with his brothers, performed the necessary duties. He then spake unto Arjuna, that delight of his mother, saying, 'O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son of Pandu, duly practising extreme purity, showed those weapons, O Bharata, which had been given unto him by the celestials. Dhananjaya seated on the earth, as his chariot, which had the mountain for its pole, the base of the axle and the cluster of beautiful-looking bamboo trees for its socket-pole, looked resplendent with that celestial armour of great lustre, took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order. And as those celestial weapons had been set, the Earth being oppressed with the feet (of Arjuna), began to tremble with (its) trees; and the rivers and the mighty main became vexed; and the rocks were riven; and the air was hushed. And the sun did not shine; and fire did not flame; and by no means did the Vedas of the twice-born once shine. And, O Janamejaya, the creatures peopling the interior of the earth, on being afflicted, rose and surrounded the Pandava, trembling with joined hands and contorted countenances. And being burnt by those weapons, they besought Dhananjaya (for their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings--all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings--all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers. Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). At such a moment, O king, sent by the celestials, Narada arrived (there) and addressed Partha in these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial weapons. These should never be discharged when there is no object (fit). And when there is an object (present), they should also by no means be hurled, unless one is sore pressed; for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil. And, O Dhananjaya, being duly kept as thou hast been instructed to these powerful weapons will doubtless conduce to thy strength and happiness. But if they are not properly kept, they, O Pandava, will become the instrument for the destruction of the three worlds. So thou shouldst not act in this way again. O Ajatasatru, thou too wilt behold even these weapons, when Partha will use them for grinding (thy) enemies in battle.'"
Vaisampayana continued, "Having prevented Partha the immortals with others that had come there, went to each his place, O foremost of men. And, O Kaurava, after they had all gone, the Pandavas began to dwell pleasantly in the same forest, together with Krishna."
SECTION CLXXV
Janamejaya said, "When that prime among heroes, having been accomplished in arms, had returned from the abode of the slayer of Vritra, what did Pritha's sons do in company with the warlike Dhananjaya?"
Vaisampayana said, "In company with that hero equal unto Indra, Arjuna--that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain. And surveying those peerless and various pleasure-grounds filled with diverse trees, that chief of men, Kiriti, ever intent upon arms, ranged at large, bow in hand. And having through the grace of king Vaisravana obtained a residence, those sons of a sovereign cared not for the prosperity of men. And, O king, that period of their (lives) passed peacefully. And having Partha in their company, they spent four years there even like a single night. And as the Pandavas lived in the wood, (these four years) and the former six, numbering ten, passed smoothly with them.
"Then having seated themselves before the king, the vehement son of the Wind-god, with Jishnu and the heroic twins, like unto the lord of the celestials, earnestly addressed the king in these beneficial and pleasant words. 'It is only to render thy promise effectual and to advance thy interests, that, O king of the Kurus, forsaking the forest, we do not go to slay Suyodhana together with all his followers. Although deserving of happiness, yet have we been deprived of happiness. And this is the eleventh year that (in this state) we have been living (in the forest). And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery. And at thy mandate, O monarch, free from apprehension, we have been ranging the woods, having relinquished our honour. Having been tempted by our residence in the vicinity, they (our enemies) will not believe that we have removed to a distant realm. And after having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in this region like unto heaven itself, we shall forget our sorrows. In that case, O Bharata, thy fame like, unto a fragrant flower shall vanish from the mobile and the immobile worlds. By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain (great glory), and to perform various sacrifices. This that thou art receiving from Kuvera, thou wilt, O foremost of men, be able to attain any time. Now, O Bharata, turn thy mind towards the punishment and destruction of foes that committed wrongs. O king, the wielder of the thunderbolt himself is incapable of standing thy prowess. And intent upon thy welfare, he, having Suparna for his mark (Krishna), and also the grandson of Sini (Satyaki) never experience pain, even when engaged in encounter with the gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too, O best of kings. And as Krishna together with the Yadavas is intent upon thy welfare, so am I also, O foremost of monarchs, and the heroic twins accomplished in war. And encountering the enemy, we, having for our main object the attainment by thee of wealth and prosperity, will destroy them.'"
Vaisampayana continued, "Then having learnt that intention of theirs, the magnanimous and excellent son of Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisravana's abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, 'O foremost of mountains, may I together with my friends, after having finished my task, and slain my foes, and regained my kingdom, see thee again, carrying on austerities with subdued soul.' And this also he determined on. And in company with his younger brothers and the Brahmanas, the lord of the Kurus proceeded even along that very road. And Ghatotkacha with his followers began to carry them over the mountain cascades. And as they started, the great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes."
SECTION CLXXVI
Vaisampayana said, "When they had left their happy home in the beautiful mountain abounding in cascades, and having birds, and the elephants of the eight quarters, and the supernatural attendants of Kuvera (as dwellers thereof), all happiness forsook those foremost of men of Bharata's race. But afterwards on beholding Kuvera's favourite mountain, Kailasa, appearing like clouds, the delight of those pre-eminent heroes of the race of Bharata, became very great. And those foremost of heroic men, equipped with scimitars and bows, proceeded contentedly, beholding elevations and defiles, and dens of lions and craggy causeways and innumerable water-falls and lowlands, in different places, as also other great forests inhabited by countless deer and birds and elephants. And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men. And having dwelt in all sorts of inaccessible places and crossing Kailasa of inconceivable grandeur, they reached the excellent and surpassingly beautiful hermitage of Vrishaparba. And meeting king Vrishaparba and received by him being they became free from depression and then they accurately narrated in detail to Vrishaparba the story of their sojourn in the mountains. And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there. Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. And viewing that lake, those foremost of men, the sons of Pandu traversed that place, renouncing all grief even as immaculate Brahmana rishis (do) on attaining a habitation in the Nandana gardens. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu. And hearing that those sons and grandsons of kings had all reached his kingdom, Suvahu, elated with joy, advanced (to meet them). Then the best of the Kurus welcomed him also. And meeting king Suvahu, and being joined by all their charioteers with Visoka at their head and by their attendants, Indrasena and others, and also by the superintendents and servants of the kitchen, they stayed there comfortably for one night. Then taking all the chariots and chariot-men and dismissing Ghatotkacha together with his followers, they next repaired to the monarch of mountains in the vicinity of the Yamuna. In the midst of the mountain abounding in waterfalls and having grey and orange-coloured slopes and summits covered with a sheet of snow, those warlike men having then found the great forest of Visakhayupa like unto the forest of Chitraratha and inhabited by wild boars and various kinds of deer and birds, made it their home. Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year. There in a cavern of the mountain, Vrikodara, with a heart afflicted with distraction and grief, came across a snake of huge strength distressed with hunger and looking fierce like death itself. At this crisis Yudhishthira, the best of pious men, became the protector of Vrikodara and he, of infinite puissance, extricated Bhima whose whole body had been fast gripped by the snake with its folds. And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there, and from the banks of that river they reached the lake of Dwaitabana. Then seeing them enter Dwaitabana, the dwellers of that place engaged in asceticism, religious ordinances, and self-restraining exercises and in deep and devout meditation and subsisting on things ground with stone (for want of teeth) having procured grass-mats and water-vessels, advanced to meet them. The holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the catechu, the sirisha, the bel and the inguda and the karira and pilu and sami trees grew on the banks of the Saraswati. Wandering about with contentment in (the vicinity of) the Saraswati which was, as it were, the home of the celestials, and the favourite (resort) of Yakshas and Gandharvas and Maharshis, those sons of kings lived there in happiness."
SECTION CLXXVII
Janamejaya said, "How was it, O sage! that Bhima, of mighty prowess and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya's son, the dispenser of all riches. I desire to hear this (from you); great indeed is my curiosity."
Vaisampayana continued, "O king, having reached king Vrishaparva's hermitage, while those fearful warriors were living in various wonderful woods, Vrikodara roaming at pleasure, with bow in hand and armed with a scimitar, found that beautiful forest, frequented by gods and Gandharvas. And then he beheld (some) lovely spots in the Himalayan mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds--the chakora, the chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and abounding with shady trees, soft with the touch of snow and pleasing to the eye and mind, and bearing perennial fruits and flowers. And he beheld mountain streams with waters glistening like the lapis lazuli and with ten thousand snow-white ducks and swans and with forests of deodar trees forming (as it were) a trap for the clouds; and with tugna and kalikaya forests, interspersed with yellow sandal trees. And he of mighty strength, in the pursuit of the chase, roamed in the level and desert tracts of the mountain, piercing his game with unpoisoned arrows. In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength, and powerful as the lion or the tiger, and capable of resisting a hundred men, and having long arms, and possessing the strength of a hundred elephants, he killed many antelopes and wild boars and buffaloes. And here and there, in that forest he pulled out trees by the roots, with great violence and broke them too, causing the earth and the woods and the (surrounding) places to resound. And then shouting and trampling on the tops of mountains, and causing the earth to resound with his roars, and striking his arms, and uttering his war-cry, and slapping and clapping his hands, Bhimasena, exempt from decay, and ever-proud and without fear, again and again leaped about in those woods. And on hearing the shouts of Bhimasena, powerful lions and elephants of huge strength, left their lairs in fright. And in that same forest, he fearlessly strolled about in search of game; and like the denizens of the woods, that most valiant of men, the mighty Bhimasena, wandered on foot in that forest. And he penetrated the vast forest, shouting strange whoopos, and terrifying all creatures, endowed with strength and prowess. And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions, living in one of the mountain fastnesses and covering the (entire) cave with its body and causing one's hair to stand on end (from fright). It had its huge body stretched like a hillock, and it possessed gigantic strength, and its body was speckled with spots and it had a turmeric-like (yellow) colour and a deep copper-coloured mouth of the form of a cave supplied with four teeth; and with glaring eyes, it was constantly licking the corners of its mouth. And it was the terror of all animated beings and it looked like the very image of the Destroyer Yama; and with the hissing noise of its breath it lay as if rebuking (an in-comer). And seeing Bhima draw so near to him, the serpent, all on a sudden, became greatly enraged, and that goat-devouring snake violently seized Bhimasena in his grip. Then by virtue of the boon that had been received by the serpent, Bhimasena with his body in the serpent's grip, instantly lost all consciousness. Unrivalled by that of others, the might of Bhimasena's arms equalled the might of ten thousand elephants combined. But Bhima, of great prowess, being thus vanquished by the snake, trembled slowly, and was unable to exert himself. And that one of mighty arms and of leonine shoulders, though possessed of strength often thousand elephants, yet seized by the snake, and overpowered by virtue of the boon, lost all strength. He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake)."
SECTION CLXXVIII
Vaisampayana continued, "And the powerful Bhimasena, having thus come under the power of the snake, thought of its mighty and wonderful prowess; and said unto it, 'Be thou pleased to tell me, O snake, who thou art. And, O foremost of reptiles, what wilt thou do with me? I am Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just. And endued as I am with the strength of ten thousand elephants, how hast thou been able to overpower me? In fight have been encountered and slain by me innumerable lions, and tigers, and buffaloes, and elephants. And, O best of serpents, mighty Rakshasas and Pisachas, and Nagas, are unable to stand the force of my arms. Art thou possessed of any magic, or hast thou received any boon, that although exerting myself, I have been overcome by thee? Now I have been convinced that the strength of men is false, for, O serpent, by thee hath such mighty strength of men been baffled.'
Vaisampayana continued, "When the heroic Bhima of noble deed had said this, the snake caught him, and coiled him all round with his body, having thus subdued that mighty-aimed one, and freed his plump arms alone, the serpent spake these words, 'By good fortune it is that, myself being hungry, after long time the gods have to-day destined thee for my food; for life is dear unto every embodied being, I should relate unto thee the way in which I have come by this snake form. Hear, O best of the pious, I have fallen into this plight on account of the wrath of the Maharhis. Now desirous of getting rid of the curse, I will narrate unto thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha. He was the son of Ayu, and the perpetuator of the line of thy ancestors. Even I am that one. For having affronted the Brahmanas I, by (virtue of) Agastya's malediction, have come by this condition. Thou art my agnate, and lovely to behold,--so thou shouldst not be slain by me,--yet I shall to-day devour thee! Do thou behold the dispensation of Destiny! And be it a buffalo, or an elephant, none coming within my reach at the sixth division of the day, can, O best of men, escape. And, O best of the Kurus, thou hast not been taken by an animal of the lower order, having strength alone,--but this (hath been so) by reason only of the boon I have received. As I was falling rapidly from Sakra's throne placed on the front of his palace, I spake unto that worshipful sage (Agastya), 'Do thou free me from this curse.' Thereat filled with compassion, that energetic one said unto me, 'O king, thou shall be freed after the lapse of some time.' Then I fell to the earth (as a snake); but my recollection (of former life) did not renounce me. And although it be so ancient, I still recollect all that was said. And the sage said unto me, That person who conversant with the relation subsisting between the soul and the Supreme Being, shall be able to answer the questions put by thee, shall deliver thee. And, O king, taken by thee, strong beings superior to thee, shall immediately lose their strength, I heard these words of those compassionate ones, who felt attached unto me. And then the Brahmanas vanished. Thus, O highly effulgent one, having become a serpent, I, doing exceedingly sinful acts, live in unclean hell, in expectation of the (appointed) time.' The mighty-armed Bhimasena addressed the serpent, saying, 'I am not angry, O mighty snake,--nor do I blame myself. Since in regard to happiness and misery, men sometimes possess the power of bringing and dismissing them, and sometimes do not. Therefore one should not fret one's mind. Who can baffle destiny by self-exertion? I deem destiny to be supreme, and self-exertion to be of no avail. Smitten with the stroke of destiny, the prowess of my arms lost, behold me to-day fallen unto this condition without palpable cause. But to-day I do not so much grieve for my own self being slain, as I do for my brothers deprived of their kingdom, and exiled into the forest. This Himalaya is inaccessible, and abounds with Yakshas and the Rakshasas, And searching about for me, they will be distracted. And hearing that I have been killed, (my brothers) will forego all exertion, for, firm in promise, they have hitherto been controlled by my harsh speech, I being desirous of gaining the kingdom. Or the intelligent Arjuna (alone), being versed in every lore, and incapable of being overcome by gods and Rakshasas and Gandharvas, will not be afflicted with grief. That mighty-armed and exceedingly powerful one is able single-handed to speedily pull down from his place even the celestials. What shall I say of the deceitfully gambling son of Dhritarashtra, detested of all men, and filled with haughtiness and ignorance! And I also grieve for my poor mother, affectionate to her sons, who is ever solicitous for our greatness in a large measure than is attained by our enemies. O serpent, the desire that forlorn one had in me will all be fruitless in consequence of my destruction. And gifted with manliness, the twins, Nakula and Sahadeva, following their elder brother (me), and always protected by the strength of my arms, will, owing to my destruction, be depressed and deprived of their prowess, and stricken with grief. This is what I think.' In this way Vrikodara lamented profusely. And being bound by the body of the snake, he could not exert himself.
"On the other hand, Kunti's son, Yudhishthira, (seeing) and reflecting on dreadful ill omens, became alarmed. Terrified by the blaze of the points of the horizon, jackals stationing themselves on the right of that hermitage, set up frightful and inauspicious yells. And ugly Vartikas as of dreadful sight, having one wing, one eye, and one leg, were seen to vomit blood, facing the sun. And the wind began to blow dryly, and violently, attracting grits. And to the right all the beasts and birds began to cry. And in the rear the black crows cried, 'Go!' 'Go!' And momentarily his (Yudhishthira's) right arm began to twitch, and his chest and left leg shook (of themselves). And indicating evil his left eye contracted spasmodically. Thereupon, O Bharata, the intelligent Yudhishthira the just, inferring some great calamity (to be imminent), asked Draupadi, saying, 'Where is Bhima?' Thereat Panchali said that Vrikodara had long gone out. Hearing this, that mighty-armed king set out with Dhaumya, after having said unto Dhananjaya, "Thou shouldst protect Draupadi.' And he also directed Nakula and Sahadeva to protect the Brahmanas. And issuing from the hermitage that lord, Kunti's son, following the footprints of Bhimasena, began to search for him in that mighty forest. And on coming to the east, he found mighty leaders of elephant-herds (slain) and saw the earth marked with Bhima's (foot-prints). Then seeing thousands of deer and hundreds of lions lying in the forest, the king ascertained his course. And on the way were scattered trees pulled down by the wind caused by the thighs of that hero endued with the speed of the wind as he rushed after the deer. And proceeding, guided by those marks, to a spot filled with dry winds and abounding in leafless vegetables, brackish and devoid of water, covered with thorny plants and scattered over with gravel, stumps and shrubs and difficult of access and uneven and dangerous, he saw in a mountain cavern his younger brother motionless, caught in the folds of that foremost of snakes."
SECTION CLXXIX
Vaisampayana continued, "Yudhishthira, finding his beloved brother coiled by the body of the serpent, said these words: 'O son of Kunti, how hast thou come by this misfortune! And who is this best of serpents having a body like unto a mountain mass?' Bhimasena said, 'O worshipful one, this mighty being hath caught me for food. He is the royal sage Nahusha living in the form of a serpent.' Yudhishthira said, 'O longlived one, do thou free my brother of immeasurable prowess; we will give thee some other food which will appease thy hunger.' The serpent said, 'I have got for diet even this son of a king, come to my mouth of himself. Do thou go away. Thou shouldst not stay here. (If thou remainest here) thou too shall be my fare to-morrow. O mighty-armed one, this is ordained in respect of me, that he that cometh unto my place, becometh my food and thou too art in my quarter. After a long time have I got thy younger brother as my food; I will not let him off; neither do I like to have any other food.' Thereat Yudhishthira said, 'O serpent, whether thou art a god, or a demon, or an Uraga, do thou tell me truly, it is Yudhishthira that asketh thee, wherefore, O snake, hast thou taken Bhimasena? By obtaining which, or by knowing what wilt thou receive satisfaction, O snake, and what food shall I give thee? And how mayst thou free him.' The serpent said, 'O sinless one, I was thy ancestor, the son of Ayu and fifth in descent from the Moon. And I was a king celebrated under the name of Nahusha. And by sacrifices and asceticism and study of the Vedas and self-restraint and prowess I had acquired a permanent dominion over the three worlds. And when I had obtained such dominion, haughtiness possessed me. And thousands of Brahmanas were engaged in carrying my chair. And intoxicated by supremacy, I insulted those Brahmanas. And, O lord of the earth, by Agastya have I been reduced to this pass! Yet, O Pandava, to this day the memory (of my former birth) hath not forsaken me! And, O king, even by the favour of that high-souled Agastya, during the sixth division of the day have I got for meal thy younger brother. Neither will I set him free, nor do I wish for any other food. But if to-day thou answerest the questions put by me, then, I shall deliver Vrikodara!" At this Yudhishthira said, 'O serpent, ask whatever thou listest! I shall, if I can, answer thy questions with the view of gratifying thee, O snake! Thou knowest fully what should be known by Brahmanas. Therefore, O king of snakes, hearing (thee) I shall answer thy queries!'
The serpent said, 'O Yudhishthira, say--Who is a Brahmana and what should be known? By thy speech I infer thee to be highly intelligent.'
"Yudhishthira said, 'O foremost of serpents, he, it is asserted by the wise, in whom are seen truth, charity, forgiveness, good conduct, benevolence, observance of the rites of his order and mercy is a Brahmana. And, O serpent, that which should be known is even the supreme Brahma, in which is neither happiness nor misery--and attaining which beings are not affected with misery; what is thy opinion?'
"The serpent said, 'O Yudhishthira, truth, charity, forgiveness, benevolence, benignity, kindness and the Veda[42] which worketh the benefit of the four orders, which is the authority in matters of religion and which is true, are seen even in the Sudra. As regards the object to be known and which thou allegest is without both happiness and misery, I do not see any such that is devoid of these.'
"Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth. And again, as for thy assertion that the object to be known (as asserted by me) doth not exist, because nothing exists that is devoid of both (happiness and misery), such indeed is the opinion, O serpent, that nothing exists that is without (them) both. But as in cold, heat doth not exist, nor in heat, cold, so there cannot exist an object in which both (happiness and misery) cannot exist?"
"The serpent said, 'O king, if thou recognise him as a Brahmana by characteristics, then, O long-lived one, the distinction of caste becometh futile as long as conduct doth not come into play.'
"Yudhishthira said, 'In human society, O mighty and highly intelligent serpent, it is difficult to ascertain one's caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as--of what caste so ever we may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite. The natal ceremony of a person is performed before division of the umbilical cord. His mother then acts as its Savitri and his father officiates as priest. He is considered as a Sudra as long as he is not initiated in the Vedas. Doubts having arisen on this point, O prince; of serpents, Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the (other) classes, if having gone through the ceremonies of purification, the latter do not conform to the rules of good conduct, O excellent snake! Whosoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana.' The serpent replied, 'O Yudhishthira, thou art acquainted with all that is fit to be known and having listened to thy words, how can I (now) eat up thy brother Vrikodara!"
SECTION CLXXX
"Yudhishthira said, 'In this world, you are so learned in the Vedas and Vedangas; tell me (then), what one should do to attain salvation?'
"The serpent replied, 'O scion of the Bharata's race, my belief is that the man who bestows alms on proper objects, speaks kind words and tells the truth and abstains from doing injury to any creature goes to heaven.'
"Yudhishthira enquired, 'Which, O snake, is the higher of the two, truth or alms-giving? Tell me also the greater or less importance of kind behaviour and of doing injury to no creature.'
"The snake replied, 'The relative merits of these virtues, truth and alms-giving, kind speech and abstention from injury to any creature, are known (measured) by their objective gravity (utility). Truth is (sometimes) more praiseworthy than some acts of charity; some of the latter again are more commendable than true speech. Similarly, O mighty king, and lord of the earth, abstention from doing injury to any creature is seen to be important than good speech and vice-versa. Even so it is, O king, depending on effects. And now, if thou hast anything else to ask, say it all, I shall enlighten thee!' Yudhishthira said, 'Tell me, O snake, how the incorporal being's translation to heaven, its perception by the senses and its enjoyment of the immutable fruits of its actions (here below), can be comprehended.' The snake replied, 'By his own acts, man is seen to attain to one of the three conditions of human existence, of heavenly life, or of birth in the lower animal kingdom. Among these, the man who is not slothful, who injures no one and who is endowed with charity and other virtues, goes to heaven, after leaving this world of men. By doing the very contrary, O king, people are again born as men or as lower animals. O my son, it is particularly said in this connection, that the man who is swayed by anger and lust and who is given to avarice and malice falls away from his human state and is born again as a lower animal, and the lower animals too are ordained to be transformed into the human state; and the cow, the horse and other animals are observed to attain to even the divine state.'[43] O my son, the sentient being, reaping the fruits of his actions, thus transmigrates through these conditions; but the regenerate and wise man reposes his soul in the everlasting Supreme Spirit. The embodied spirit, enchained by destiny and reaping the fruits of its own actions, thus undergoes birth after birth but he that has lost touch of his actions, is conscious of the immutable destiny of all born beings.[44]
"Yudhishthira asked, 'O snake, tell me truly and without confusion how that dissociated spirit becomes cognisant of sound, touch, form, flavour, and taste. O great-minded one, dost thou not perceive them, simultaneously by the senses? Do thou, O best of snakes, answer all these queries!' The snake replied, 'O long-lived one, the thing called Atman (spirit), betaking itself to corporeal tenement and manifesting itself through the organs of sense, becomes duly cognisant of perceptible objects. O prince of Bharata's race, know that the senses, the mind, and the intellect, assisting the soul in its perception of objects, are called Karanas. O my son, the eternal spirit, going out of its sphere, and aided by the mind, acting through the senses, the receptacles of all perceptions, successively perceives these things (sound, form, flavour, &c). O most valiant of men, the mind of living creatures is the cause of all perception, and, therefore, it cannot be cognisant of more than one thing at a time. That spirit, O foremost of men, betaking itself to the space between the eyebrows, sends the high and low intellect to different objects. What the Yogins perceive after the action of the intelligent principle by that is manifested the action of the soul.'
"Yudhishthira said, 'Tell me the distinguishing characteristics of the mind and the intellect. The knowledge of it is ordained as the chief duty of persons meditating on the Supreme Spirit.'
"The snake replied, 'Through illusion, the soul becomes subservient to the intellect. The intellect, though known to be subservient to the soul, becomes (then) the director of the latter. The intellect is brought into play by acts of perception; the mind is self-existent. The Intellect does not cause the sensation (as of pain, pleasure, &c), but the mind does. This, my son, is the difference between the mind and the intellect. You too are learned in this matter, what is your opinion?'
"Yudhishthira said, 'O most intelligent one, you have fine intelligence and you know all that is fit to be known. Why do you ask me that question? You knew all and you performed such wonderful deeds and you lived in heaven. How could then illusion overpower you? Great is my doubt on this point.' The snake replied, 'Prosperity intoxicates even the wise and valiant men. Those who live in luxury, (soon) lose their reason. So, I too, O Yudhishthira, overpowered by the infatuation of prosperity, have fallen from my high state and having recovered my self-consciousness, am enlightening thee thus! O victorious king, thou hast done me a good turn. By conversing with thy pious self, my painful curse has been expiated. In days of yore, while I used to sojourn in heaven in a celestial chariot, revelling in my pride, I did not think of anything else, I used to exact tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas and all other dwellers of the three worlds. O lord of earth, such was the spell of my eyes, that on whatever creature, I fixed them, I instantly destroyed his power. Thousands of Brahmarshis used to draw my chariot. The delinquency, O king, was the cause of my fall from my high prosperity. Among them, Agastya was one day drawing my conveyance, and my feet came in contact with his body; Agastya then pronounced (this curse) on me, in anger, 'Ruin seize thee, do thou become a snake.' So, losing my glory, I fell down from that excellent car and while falling, I beheld myself turned into a snake, with head downwards. I thus implored that Brahmana, 'May this curse be extinguished, O adorable one! You ought to forgive one who has been so foolish from infatuation.' Then he kindly told me this, as I was being hurled down (from heaven), "The virtuous king Yudhishthira will save thee from this curse, and when, O king, horrible sin of pride will be extinguished in thee; thou shalt attain salvation.' And I was struck with wonder on seeing (this) power of his austere virtues; and therefore, have I questioned thee about the attributes of the Supreme Spirit and of Brahmanas. Truth, charity, self-restraint, penance, abstention from doing injury to any creature, and constancy in virtue, these, O king, and not his race of family connections, are the means, by which a man must always secure salvation. May this brother of thine, the mighty Bhimasena, meet with good luck and may happiness abide with thee! I must go to Heaven again.'"
Vaisampayana continued, "So saying, that king, Nahusha, quitted his serpentine form, and assuming his celestial shape he went back to Heaven. The glorious and pious Yudhishthira, too, returned to his hermitage with Dhaumya and his brother Bhima. Then the virtuous Yudhishthira narrated all that, in detail, to the Brahmanas who had assembled (there). On hearing that, his three brothers and all the Brahmanas and the renowned Draupadi too were covered with shame. And all those excellent Brahmanas desiring the welfare of the Pandavas, admonished Bhima for his foolhardiness, telling him not to attempt such things again, and the Pandavas too were greatly pleased at seeing the mighty Bhima out of danger, and continued to live there pleasantly."
SECTION CLXXXI
(Markandeya-Samasya Parva)
Vaisampayana said, "While they were dwelling at that place, there set in the season of the rains, the season that puts an end to the hot weather and is delightful to all animated beings. Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night. These clouds, counted by hundreds and by thousands, looked like domes in the rainy season. From the earth disappeared the effulgence of the sun; its place was taken by the stainless lustre of the lightning; the earth became delightful to all, being overgrown with grass, with gnats and reptiles in their joy; it was bathed with rain and possessed with calm. When the waters had covered all, it could not be known whether the ground was at all even or uneven;--whether there were rivers or trees or hills. At the end of the hot season, the rivers added beauty to the woods being themselves full of agitated waters, flowing with great force and resembling serpents in the hissing sound they made. The boars, the stags and the birds, while the rain was falling upon them began to utter sounds of various kinds which could be heard within the forest tracts. The chatakas, the peacocks and the host of male Kohilas and the excited frogs, all ran about in joy. Thus while the Pandavas were roaming about in the deserts and sandy tracts, the happy season of rain, so various in aspect and resounding with clouds passed away. Then set in the season of autumn, thronged with ganders and cranes and full of joy; then the forest tracts were overrun with grass; the river turned limpid; the firmament and stars shone brightly., And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon. And they beheld rivers and ponds, adorned with lilies and white lotuses, full of cool and pleasant water. And while roving by the river Saraswati whose banks resembled the firmament itself and were overgrown with canes, and as such abounded in sacred baths, their joy was great. And those heroes who wielded powerful bows, were specially glad to see the pleasant river Saraswati, with its limpid waters full to the brim. And, O Janamejaya, the holiest night, that of the full moon in the month of Kartika in the season of autumn, was spent by them while dwelling there! And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance. And as soon as the dark fortnight set in immediately after, the sons of Pandu entered the forest named the Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."
SECTION CLXXXII
Vaisampayana said, "O son of Kuru, they, Yudhishthira and others, having reached the forest of Kamyaka, were, hospitably received by hosts of saints and they lived together with Krishna. And while the sons of Pandu were dwelling in security in that place, many Brahmanas came to wait upon them. And a certain Brahmana said, 'He the beloved friend of Arjuna, of powerful arms and possessed of self control, descendant of Sura, of a lofty intellect, will come, for, O ye foremost of the descendants of Kuru, Hari knows that ye have arrived here. For, Hari has always a longing for your sight and always seeks your welfare. And Markandeya, who lived very many years devoted to great austerities, given to study and penance, will erelong come and meet you.' And the very moment that he was uttering these words, there was beheld Krishna, coming thitherward upon a car unto which were yoked the horses Saivya and Sugriva,--he the best of those that ride on cars, accompanied by Satyabhama, is like Indra by Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to see those most righteous of the descendants of Kuru. And the sagacious Krishna, having alighted from the car, prostrated himself, with pleasure in his heart, before the virtuous king, in the prescribed way, and also before Bhima, that foremost of powerful men. And he paid his respects to Dhaumya, while the twin brothers prostrated themselves to him. And he embraced Arjuna of the curly hair; and spoke words of solace to the daughter of Drupada. And the descendant of the chief of the Dasaraha tribe, that chastiser of foes, when he saw the beloved Arjuna come near him, having seen him after a length of time, clasped him again and again. And so too Satyabhama also, the beloved consort of Krishna, embraced the daughter of Drupada, the beloved wife of the sons of Pandu. Then these sons of Pandu, accompanied by their wife and priests, paid their respects to Krishna, whose eyes resembled the white lotus and surrounded him on all sides. And Krishna, when united with Arjuna, the son of Pritha, the winner of riches and the terror of the demons assumed a beauty comparable to that of Siva, the magnanimous lord of all created beings, when he, the mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a circlet of crowns on his head, gave an account of what had happened to him in the forest to Krishna, the elder brother of Gada. And Arjuna asked, saying, 'How is Subhadra, and her son Abhimanyu?' And Krishna, the slayer of Madhu, having paid his respects in the prescribed form to the son of Pritha, and to the priest, and seating himself with them there, spoke to king Yudhishthira, in words of praise. And he said, 'O king, Virtue is preferable to the winning of kingdoms; it is, in fact, practice of austerities! By you who have obeyed with truth and candour what your duty prescribed, have been won both this world and that to come! First you have studied, while performing religious duties; having acquired in a suitable way the whole science of arms, having won wealth by pursuing the methods prescribed for the military caste, you have celebrated all the time-honoured sacrificial rites. You take no delight in sensual pleasures; you do not act, O lord of men, from motives of enjoyment, nor do you swerve from virtue from greed of riches; it is for this, you have been named the Virtuous King, O son of Pritha! Having won kingdoms and riches and means of enjoyment, your best delight has been charity and truth and practice of austerities, O King, and faith and meditation and forbearance and patience! When the population of Kuru-jangala beheld Krishna outraged in the assembly hall, who but yourself could brook that conduct, O Pandu's son, which was so repugnant both to virtue and usage? No doubt, you will, before long, rule over men in a praiseworthy way, all your desires being fulfilled. Here are we prepared to chastise the Kurus, as soon as the stipulation made by you is fully performed! And Krishna, the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and Yudhishthira, and the twins and Krishna, 'How fortunate that by your blessing Arjuna the bearer of the coronet, has arrived after having acquired the science of arms!" And Krishna, the leader of the Dasarha tribe, accompanied by friends, likewise spoke to Krishna, the daughter of Yajnasena, saying, 'How fortunate that you are united, safe and secure, with Arjuna, the winner of riches!' And Krishna also said, 'O Krishna, O daughter of Yajnasena, those sons of yours, are devoted to the study of the science of arms, are well-behaved and conduct themselves on the pattern, O Krishna, of their righteous friends. Your father and your uterine brothers proffer them a kingdom and territories; but the boys find no joy in the house of Drupada, or in that of their maternal uncles. Safely proceeding to the land of the Anartas, they take the greatest delight in the study of the science of arms. Your sons enter the town of the Vrishnis and take an immediate liking to the people there. And as you would direct them to conduct themselves, or as the respected Kunti would do, so does Subhadra direct them in a watchful way. Perhaps, she is still more careful of them. And, O Krishna, as Rukmini's son is the preceptor of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the preceptor and the refuge of your sons also! And a good preceptor, would unceasingly give them lessons in the wielding of maces and swords and bucklers, in missiles and in the arts of driving cars and of riding horses, being valiant. And he, the son of Rukmini, having bestowed a very good training upon them, and having taught them the art of using various weapons in a proper way, takes satisfaction at the valorous deeds of your sons, and of Abhimanyu. O daughter of Drupada! And when your son goes out, in pursuit of (out-door) sports, each one of them is followed thither by cars and horses and vehicles and elephants.' And Krishna said to the virtuous king, Yudhishthira, The fighting men of the Dasarha tribe, and the Kukuras, and the Andhakas--let these, O king, place themselves at thy command--let them perform what thou desirest them. O lord of men, let the army of the tribe of Madhus, (resistless) like the wind, with their bows and led by Balarama whose weapon is the plough--let that army, equipped (for war), consisting of horsemen and foot soldiers and horses and cars and elephants, prepare to do your bidding. O son of Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful men, together with his followers and his hosts of friends to the path betaken by the lord of Saubha, the son of the Earth! You, O ruler of men, are welcome to stick to that stipulation which was made in the assembly-hall--but let the city of Hastina be made ready for you, when the hostile force has been slain by the soldiers of the Dasarha tribe! Having roamed at your pleasure in all those places where you may desire to go, having got rid of your grief and freed from all your sins--you will reach the city of Hastina--the well-known city situated in the midst of a fine territory!--Then the magnanimous king having been acquainted with the view, thus clearly set forth by Krishna that best of men, and, having applauded the same, and having deliberated, thus spoke with joined palms unto Kesava, 'O Kesava, no doubt, thou art the refuge of the sons of Pandu; for the sons of Pandu have their protector in thee! When the time will come, there is no doubt that thou wilt do all the work just mentioned by thee; and even more than the same! As promised by us, we have spent all the twelve years in lonely forests. O Kesava, having in the prescribed way completed the period for living unrecognised, the sons of Pandu will take refuge in thee. This should be the intention of those that associate with thee, O Krishna! The sons of Pandu swerve not from the path of truth, for the sons of Pritha with their charity and their piety with their people and their wives and with their relations have their protector in thee!"
Vaisampayana said, 'O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the virtuous king, were thus talking, there appeared then the saint Markandeya, grown grey in the practise of penances. And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities. Signs of old age he had none; and deathless he was, and endued with beauty and generous and many good qualities. And he looked like one only twenty-five years old. And when the aged saint, who had seen many thousand years of life, came, all the Brahamanas paid their respects to him and so did Krishna together with Pandu's son. And when that wisest saint, thus honoured, took his seat in a friendly way, Krishna addressed him, in accordance with the views of the Brahmanas and of Pandu's sons, thus,--
"The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!"
Vaisampayana continued, "When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu's sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya. Then the godlike saint, Narada, learning that they were about to hear the speech of Markandeya, expressed his assent to the arrangement. And he, the deathless, knowing what would be opportune, said smilingly, 'O saint of the Brahmana caste, speak what you were about to say unto the sons of Pandu!' Thus addressed, Markandeya, devoted to great austerities, replied, 'Wait a moment. A great deal will be narrated.' Thus addressed, the sons of Pandu, together with those twice-born ones, waited a moment, looking at that great saint, (bright) as the mid-day sun."
Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having observed that the great saint as willing to speak, questioned him with a view to suggesting topics to speak upon, saying, 'You who are ancient (in years), know the deeds of gods and demons, and illustrious saints, and of all the royal ones. We consider you as worthy of being worshipped and honoured; and we have long yearned after your company. And here is this son of Devaki, Krishna, who has come to us on a visit. Verily, when I look at myself, fallen away from happiness, and when I contemplate the sons of Dhritarashtra, of evil life, flourishing in every way, the idea arises in me that it is man who does all acts, good or bad, and that it is he that enjoys the fruit the acts bring forth. How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men's actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world? And, O descendant of Bhrigu, is what we experience in this world the result of the acts of this very life? Or will the acts of this life bear fruit in the world to come? And where do the actions of an animated being who is dead find their resting place?"
"Markandeya said, 'O best of those that can speak, this question befits thee, and is just what it should be? Thou knowest all that there is to know. But thou art asking this question, simply for the sake of form. Here I shall answer thee: listen to me with an attentive mind, as to how in this world and in that to come, a man experienceth happiness and misery. The lord of born beings, himself sprung first of all, created, for all embodied beings, bodies which were stainless, pure, and obedient to virtuous impulses, O wisest of the descendants of Kuru! The ancient men had all their desires fulfilled, were given to praiseworthy courses of life, were speakers of truth, godly and pure. All were equal to the gods, could ascend to the sky at their pleasure, and could come back again; and all went about at their pleasure. And they had their death and their life also under their own control; and they had few sufferings; had no fear; and had their wishes fulfilled; and they were free from trouble; could visit the gods and the magnanimous saints; knew by heart all righteous rules; were self-controlled and free from envy. And they lived many thousand years; and had many thousand sons. Then in course of time they came to be restricted to walking solely on the surface of the earth, overpowered by lust and wrath, dependent for subsistence upon falsehood and trick, overwhelmed by greed and senselessness. Then those wicked men, when disembodied, on account of their unrighteous and unblessed deeds, went to hell in a crooked way. Again and again, they were grilled, and, again and again they began to drag their miserable existence in this wonderful world. And their desires were unfulfilled, the objects unaccomplished, and their knowledge became unavailing. And their senses were paralysed and they became apprehensive of everything and the cause of other people's sufferings. And they were generally marked by wicked deeds, and born in low families; they became wicked and afflicted with diseases, and the terror of others. And they became short-lived and sinful and they reaped the fruit of their terrible deeds. And coveting everything, they became godless and indifferent in mind, O son of Kunti! The destiny of every creature after death is determined by his acts in this world. Thou hast asked me where this treasure of acts of the sage and the ignorant remain, and where they enjoy the fruit of their good and evil deeds! Do thou listen to the regulations on this subject! Man with his subtle original body created by God lays up a great store of virtue and vice. After death he quits his frail (outer) body and is immediately born again in another order of beings. He never remains non-existent for a single moment. In his new life his actions follow him invariably as shadow and, fructifying, makes his destiny happy or miserable. The wise man, by his spiritual insight, knows all creatures to be bound to an immutable destiny by the destroyer and incapable of resisting the fruition of his actions in good or evil fortune. This, O Yudhishthira, is the doom of all creatures steeped in spiritual ignorance. Do thou now hear of the perfect way attained by men of high spiritual perception! Such men are of high ascetic virtue and are versed in all profane and holy writ, diligent in performing their religious obligations and devoted to truth. And they pay due homage to their preceptors and superiors and practise Yoga, are forgiving, continent and energetic and pious and are generally endowed with every virtue. By the conquest of the passions, they are subdued in mind; by practising yoga they become free from disease, fear and sorrow; they are not troubled (in mind). In course of birth, mature or immature, or while ensconced in the womb, in every condition, they with spiritual eyes recognize the relation of their soul to the supreme Spirit. Those great-minded Rishis of positive and intuitive knowledge passing through this arena of actions, return again to the abode of the celestials. Men, O king, attain what they have in consequence of the grace of the gods of Destiny or of their own actions. Do thou not think otherwise. O Yudhishthira, I regard that as the highest good which is regarded so in this world. Some attain happiness in this world, but not in the next; others do so in the next, but not in this. Some, again, attain happiness in this as well as in the next world; and others neither here nor in the next world. Those that have immense wealth, shine every day with well-decorated persons. O slayer of mighty foes, being addicted to carnal pleasures, they enjoy happiness only in this world, but not in the next. But those who are engaged in spiritual meditations and the study of the Vedas, who are diligent in asceticism, and who impair the vigour of their bodies by performing their duties, who have subdued their passions, and who refrain from killing any animated being, those men, O slayer of thy enemies, attain happiness in the next world, but not in this! Those who first live a pious life, and virtuously acquire wealth in due time and then marry and perform sacrifices, attain bliss both in this and the next world. Those foolish men again who do not acquire knowledge, nor are engaged in asceticism or charity or increasing their species; or in encompassing the pleasures and enjoyments of this world, attain bliss neither in this nor in the next world. But all of you are proficient in knowledge and possessed of great power and strength and celestial vigour. For the extermination (of the wicked) and for serving the purposes of the gods, ye have come from the other world and have taken your birth in this! Ye, who are so valiant, and engaged in asceticism, self-restraining exercises, and religious ordinances, and fond of exertion, after having performed great deeds and gratified the gods and Rishis and the Pitris, ye will at last in due course attain by your own acts the supreme region--the abode of all virtuous men! O ornament of Kuru's race, may no doubts cross thy mind on account of these thy sufferings, for this affliction is for thy good!"
SECTION CLXXXIII
Vaisampayana continued,--"The sons of Pandu said to the high-souled Markandeya, 'We long to hear of the greatness of the Brahmanas Do thou tell us of it!' Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, 'A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs. The louts-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the Muni who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the Muni might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great Muni, so constant in austerity, they all remained standing, while the Muni, on his part, busied himself about their reception. And they said unto the illustrious Muni, 'By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!' And the regenerate Rishi said to them, 'How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!' And they, having related everything to him as it had happened went back, but found not the body of the dead Rishi on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed them, saying, 'Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!' Seeing that Rishi, O lord of the earth, they were struck with bewilderment. And they said, 'What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?' To them, he replied, 'Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!' Saying amen, O foremost scion of Bharata's race, and saluting the great Muni, all those princes joyously returned to their country."
SECTION CLXXXIV
"Markandeya continued, 'Do ye again hear from me the glory of the Brahmanas! It is said that a royal sage of the name of Vainya was once engaged in performing the horse-sacrifice and that Atri desired to go to him for alms. But Atri subsequently gave up his desire of wealth, from religious scruples. After much thought he, of great power, became desirous of living in the woods, and, calling his wife and sons together, addressed them thus, 'Let us attain the highly tranquil and complete fruition of our desires. May it, therefore, be agreeable to you to repair quickly to the forest for a life of great merit.' His wife, arguing from motives of virtue also then said to him, 'Hie thee to the illustrious prince Vainya, and beg of him vast riches! Asked by thee, that royal sage, engaged in sacrifice will give thee wealth. Having gone there, O regenerate Rishi, and received from him vast wealth, thou canst distribute it among thy sons and servants and then thou canst go whithersoever thou pleasest. This, indeed, is the higher virtue as instanced by men conversant with religion.' Atri replied, 'I am informed, O virtuous one, by the high-souled Gautama, that Vainya is a pious prince, devoted to the cause of truth; but there are Brahmanas (about his persons) who are jealous of me; and as Gautama hath told me this, I do not venture to go there, for (while) there, if I were to advise what is good and calculated to secure piety and the fulfilment of one's desires, they would contradict me with words unproductive of any good. But I approve of any counsel and will go there; Vainya will give me kine and hoards of riches.'
"Markandeya continued, 'So saying, he, of great ascetic merit, hastened to Vainya's sacrifice and reaching the sacrificial altar and making his obeisance to the king and praising him with well-meaning speeches, he spoke these words, 'Blessed art thou, O king! Ruling over the earth, thou art the foremost of sovereigns! The Munis praise thee, and besides thee there is none so versed in religious lore'! To him the Rishi Gautama, of great ascetic merit, then indignantly replied saying, 'Atri, do not repeat this nonsense. (It seems) thou art not in thy proper senses. In this world of ours, Mahendra the lord of all created beings (alone) is the foremost of all sovereigns!' Then, O, great prince, Atri said to Gautama, 'As Indra, the lord of all creatures, ruleth over our destinies, so doth this king! Thou art mistaken. It is thou who hast lost thine senses from want of spiritual perception!' Gautama replied, 'I know I am not mistaken; it is thou who art labouring under a misconception in this matter. To secure the king's countenance, thou art flattering him in (this) assembly of the people. Thou dost not know what the highest virtue, is nor dost thou feel the need for it. Thou art like a child steeped in ignorance, for what then hast thou become (so) old in years?'
"Markandeya continued, 'While those two men were thus disputing in the presence of the Munis, who were engaged in Vainya's sacrifice the latter enquired, 'What is the matter with them, that maketh them talk so vociferously?' Then the very pious Kasyapa learned in all religious lore, approaching the disputants asked them what was the matter. And then Gautama, addressing that assembly of great Munis said, 'Listen, O great Brahmanas, to the point in dispute between us. Atri hath said that Vainya is the ruler of our destinies; great is our doubt on this point.'
"Markandeya continued, 'On hearing this, the great-mind Munis went instantly to Sanatkumara who was well versed in religion to clear their doubt. And then he of great ascetic merit, having heard the particulars from them addressed them these words full of religious meaning. And Sanatkumara said, 'As fire assisted by the wind burneth down forests, so a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined with a Brahmana's destroyeth all enemies. The sovereign is the distinguished giver of laws and the protector of his subjects. He is (a protector of created beings) like Indra, (a propounder of morals) like Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the ruler of men's destinies. Who does not think it proper to worship the individual of whom such terms as 'preserver of created beings,' 'royal,' 'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth', 'ruler of men', are applied in praise? The king is (also) styled the prime cause (of social order, as being the promulgator of laws), 'the virtuous in wars,' (and therefore, preserver after peace), 'the watchman,' 'the contented,' 'the lord,' 'the guide to salvation,' 'the easily victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner of battles' and 'the cherisher of the true religion.' The Rishis, fearful of sin, entrusted (the temporal) power to the Kshatriyas. As among the gods in heaven the Sun dispelleth darkness by his effulgence, so doth the king completely root out sin from this earth. Therefore is the king's greatness reduced from the evidences of the sacred books, and we are bound to pronounce for that side which hath spoken in favour of the king.'
"Markandeya continued, 'Then that illustrious prince, highly pleased with the victorious party, joyfully said to Atri, who had praised him erewhile. 'O regenerate Rishi, thou hast made and styled me the greatest and most excellent of men here, and compared me to the gods; therefore, shall I give thee vast and various sorts of wealth. My impression is that thou art omniscient. I give thee, O well-dressed and well-adorned one, a hundred millions of gold coins and also ten bharas of gold. Then Atri, of high austere virtues and great spiritual powers, thus welcomed (by the king), accepted all the gifts without any breach of propriety, and returned home. And then giving his wealth to his sons and subduing his self, he cheerfully repaired to the forest with the object of performing penances."
SECTION CLXXXV
"Markandeya continued, 'O thou conqueror of hostile cities, in this connection Saraswati too, when interrogated by that intelligent Muni Tarkshya, had said (this). Do thou listen to her words! Tarkshya had asked, saying, 'Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world.'
"Markandeya continued, 'Thus questioned by that cheerful Muni and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.'
"Saraswati said, 'He who is engaged in the study of the Vedas, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned Apsaras, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned kapila cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the Vasus. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down.'
"Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire.'"
SECTION CLXXXVI
Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, 'Do thou now narrate the history of Vaivaswata Manu?
"Markandeya replied, 'O king, O foremost of men, there was a powerful and great Rishi of the name of Manu. He was the son of Vivaswan and was equal unto Brahma in glory. And he far excelled his father and grandfather in strength, in power, in fortune, as also in religious austerities. And standing on one leg and with uplifted hand, that lord of men did severe penance in the jujube forest called Visala. And there with head downwards and with steadfast eyes he practised the rigid and severe penance for ten thousand years. And one day, whilst he was practising austerities there with wet clothes on and matted hair on head, a fish approaching the banks of the Chirini, addressed him thus, 'Worshipful sir, I am a helpless little fish, I am afraid of the large ones; therefore, do thou, O great devotee, think it worth thy while to protect me from them; especially as this fixed custom is well established amongst us that the strong fish always preys upon the weak ones. Therefore do thou think it fit to save me from being drowned in this sea of terrors! I shall requite thee for thy good offices.' On hearing these words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish from the water with his own hands. And the fish which had a body glistening like the rays of the moon when taken out of the water was put back in an earthen water-vessel. And thus reared that fish O king, grew up in size and Manu tended it carefully like a child. And after a long while, it became so large in size, that there was no room for it in that vessel. And then seeing Manu (one day), it again addressed these words to him, 'Worshipful sir, do thou appoint some better habitation for me.' And then the adorable Manu, the conqueror of hostile cities, took it out of that vessel and carried it to a large tank and placed it there. And there again the fish grew for many a long year. And although the tank was two yojanas in length and one yojana in width, even there, O lotus-eyed son of Kunti and ruler of men, was no room for the fish to play about! And beholding Manu it said again, 'O pious and adorable father, take me to the Ganga, the favourite spouse of the Ocean so that I may live there; or do as thou listest. O sinless one, as I have grown to this great bulk by thy favour I shall do thy bidding cheerfully.' Thus asked the upright and continent and worshipful Manu took the fish to the river Ganga and he put it into the river with his own hands. And there, O conqueror of thy enemies, the fish again grew for some little time and then beholding Manu, it said again, 'O lord, I am unable to move about in the Ganga on account of my great body; therefore, worshipful sir, do thou please take me quickly to the sea!' O son of Pritha, Manu then taking it out of the Ganga, carried it to the sea and consigned it there. And despite its great bulk, Manu transported it easily and its touch and smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these words to him with a smile, 'O adorable being, thou hast protected me with special care; do thou now listen to me as to what thou shouldst do in the fulness of time! O fortunate and worshipful sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile and immobile divisions of the creation, those that have the power of locomotion, and those that have it not, of all these the terrible doom hath now approached. Thou shall build a strong massive ark and have it furnished with a long rope. On that must thou ascend, O great Muni, with the seven Rishis and take with thee all the different seeds which were enumerated by regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them therein. And whilst there, O beloved of the Munis, thou shall wait for me, and I shall appear to thee like a horned animal, and thus, O ascetic, shall thou recognise me! And I shall now depart, and thou shall act according to my instructions, for, without my assistance, thou canst not save thyself from that fearful flood.' Then Manu said unto the fish, 'I do not doubt all that thou hast said, O great one! Even so shall I act!' And giving instructions to each other, they both went away. And Manu then, O great and powerful king and conqueror of thy enemies, procured all the different seeds as directed by the fish, and set sail in an excellent vessel on the surging sea. And then, O lord of the earth, he bethought himself of that fish. And the fish too, O conqueror of thy enemies and foremost scion of Bharata's race, knowing his mind, appeared there with horns on his head. And then, O tiger among men, beholding in the ocean that horned fish emerging like a rock in the form of which he had been before appraised, he lowered the ropy noose on its head. And fastened by the noose, the fish, O king and conqueror of hostile cities, towed the ark with great force through the salt waters. And it conveyed them in that vessel on the roaring and billow beaten sea. And, O conqueror of thy enemies and hostile cities, tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. And neither land nor the four cardinal points of the compass, could be distinguished.
And there was water everywhere and the waters covered the heaven and the firmament also. And, O bull of Bharata's race, when the world was thus flooded, none but Manu, the seven Rishis and the fish could be seen. And, O king, the fish diligently dragged the boat through the flood for many a long year and then, O descendant of Kuru and ornament of Bharata's race, it towed the vessel towards the highest peak of the Himavat. And, O Bharata, the fish then told those on the vessel to tie it to the peak of the Himavat. And hearing the words of the fish they immediately tied the boat on that peak of the mountain and, O son of Kunti and ornament of Bharata's race, know that that high peak of the Himavat is still called by the name of Naubandhana (the harbour). Then the fish addressing the associated Rishis told them these words, 'I am Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a fish, I have saved you from this cataclysm. Manu will create (again) all beings--gods, Asuras and men, all those divisions of creation which have the power of locomotion and which have it not. By practicing severe austerities he will acquire this power, and with my blessing, illusion will have no power over him.'
"So saying the fish vanished instantly. And Vaivaswata Manu himself became desirous of creating the world. In this work of creation illusion overtook him and he, therefore, practised great asceticism. And endowed with ascetic merit, Manu, O ornament of Bharata's race, again set about his work of creating all beings in proper and exact order. This story which I have narrated to thee and the hearing of which destroyeth all sin, is celebrated as the Legend of the Fish. And the man who listeneth every day to this primeval history of Manu, attaineth happiness and all other objects of desire and goeth to heaven."
SECTION CLXXXVII
"Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, 'O great Muni, thou hast seen many thousands of ages pass away. In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded Brahma living in the most exalted place. Thou, O Brahmana, worshippest Brahma at the time of the great dissolution of the universe, when this world is without sky and without the gods and Danavas. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi, beholdest Brahma duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the Prajapatis themselves! Thou art esteemed as one who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart--the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned Rishi, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the Gods and Asuras and the great Uragas are annihilated, and when the great-minded Brahma, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!"
"Markandeya replied, 'Indeed, I shall explain all, after having bowed down to that Self-existent, Primordial Being, who is eternal and undeteriorating and inconceivable, and who is at once vested with and divested of attributes. O tiger among men, this Janardana attired in yellow robes is the grand Mover and Creator of all, the Soul and Framer of all things, and the lord of all! He is also called the Great, the Incomprehensible, the Wonderful and the Immaculate. He is without beginning and without end, pervades all the world, is Unchangeable and Undeteriorating. He is the Creator of all, but is himself uncreate and is the Cause of all power. His knowledge is greater than that of all the gods together. O best of kings and pre-eminent of men, after the dissolution of the universe, all this wonderful creation again comes into life. Four thousand years have been said to constitute the Krita Yuga. Its dawn also, as well as its eve, hath been said to comprise four hundred years. The Treta-Yuga is said to comprise three thousand years, and its dawn, as well as its eve, is said to comprise three hundred years. The Yuga that comes next is called Dwapara, and it hath been computed to consist of two thousand years. Its dawn, as well as its eve, is said to comprise two hundred years. The next Yuga, called Kali, is said to comprise one thousand years and its dawn, as well as eve, is said to comprise one hundred years. Know, O king, that the duration of the dawn is the same as that of the eve of a Yuga. And after the Kali Yuga is over, the Krita Yuga comes again. A cycle of the Yugas thus comprised a period of twelve thousand years. A full thousand of such cycles would constitute a day of Brahma. O tiger among men, when all this universe is withdrawn and ensconced within its home--the Creator himself--that disappearance of all things is called by the learned to be Universal Destruction. O bull of the Bharata race, towards the end of the last mentioned period of one thousand years, i.e., when the period wanted to complete a cycle is short, men generally become addicted to falsehood in speech. O son of Pritha, then sacrifices and gifts and vows, instead of being performed by principals are suffered to be performed by representatives! Brahmanas then perform acts that are reserved for the Sudras, and the Sudras betake themselves to the acquisition of wealth. Then Kshatriyas also betake themselves to the practice of religious acts. In the Kali age, the Brahmanas also abstain from sacrifices and the study of the Vedas, are divested of their staff and deer-skin, and in respect of food become omnivorous. And, O son, the Brahmanas in that age also abstain from prayers and meditation while the Sudras betake themselves to these! The course of the world looketh contrary, and indeed, these are the signs that foreshadow the Universal Destruction. And, O lord of men, numerous Mleccha kings then rule over the earth! And those sinful monarchs, addicted to false speech, govern their subjects on principles that are false. The Andhhas, the Sakas, the Pulindas, the Yavanas, the Kamvojas, the Valhikas and the Abhiras, then become, O best of men, possessed of bravery and the sovereignty of the earth. This, O tiger among men, becometh the state of the world during the eve, O Bharata, of the Kali age! Not a single Brahmana then adhereth to the duties of his order. And the Kshatriyas and the Vaisyas also, O monarch, follow practices contrary to those that are proper for their own orders. And men become short-lived, weak in strength, energy, and prowess; and endued with small might and diminutive bodies, they become scarcely truthful in speech. And the human population dwindles away over large tracts of country, and the regions of the earth, North and South, and East and West, become crowded with animals and beasts of prey. And during this period, they also that utter Brahma, do so in vain. The Sudras address Brahmanas, saying, Bho, while the Brahmanas address Sudras, saying Respected Sir. And, O tiger among men, at the end of the Yuga, animals increase enormously. And, O king, odours and perfumes do not then become so agreeable to our sense of scent, and, O tiger among men, the very tastes of things do not then so well accord with our organs of taste as at other periods! And, O king, women then become mothers of numerous progeny, endued with low statures, and destitute of good behaviour and good manners. And they also make their very mouths serve the purposes of the organ of procreation. And famine ravages the habitations of men, and the highways are infested by women of ill fame, while females in general, O king, become at such periods hostile to their lords and destitute of modesty! And, O king, the very kine at such periods yield little milk, while the trees, sat over with swarms of crows, do not produce many flowers and fruits. And, O lord of the earth, regenerate classes, tainted with the sin of slaying Brahmanas, accept gifts from monarchs that are addicted to falsehood in speech. And filled with covetousness and ignorance, and bearing on their persons the outward symbols of religion, they set out on eleemosynary rounds, afflicting the people of the Earth. And people leading domestic lives, afraid of the burden of taxes, become deceivers, while Brahmanas, falsely assuming the garb of ascetics, earn wealth by trade, with nails and hair unpared and uncut. And, O tiger among men, many of the twice-born classes become, from avarice of wealth, religious mendicants of the Brahmacharin order. And, O monarch, men at such periods behave contrary to the modes of life to which they betake themselves, and addicted to intoxicating drinks and capable of violating the beds of their preceptors, their desires are all of this world, pursuing matters ministering to the flesh and the blood. And O tiger among men, at such period the asylums of ascetics become full of sinful and audacious wretches ever applauding lives of dependence. And the illustrious chastiser of Paka never showers rain according to the seasons and the seeds also that are scattered on earth, do not, O Bharata, all sprout forth. And men, unholy in deed and thought, take pleasure in envy and malice. And, O sinless one, the earth then becometh full of sin and immorality. And, O lord of the earth, he that becometh virtuous at such periods doth not live long. Indeed, the earth becometh reft of virtue in every shape. And, O tiger among men, the merchants and traders then full of guile, sell large quantities of articles with false weights and measures. And they that are virtuous do not prosper; while they that are sinful proper exceedingly. And virtue loseth her strength while sin becometh all powerful. And men that are devoted to virtue become poor and short-lived; while they that are sinful become long-lived and win prosperity. And in such times, people behave sinfully even in places of public amusements in cities and towns. And men always seek the accomplishment of their ends by means that are sinful. And having earned fortunes that are really small they become intoxicated with the pride of wealth. And O monarch, many men at such periods strive to rob the wealth that hath from trust been deposited with them in secrecy. And wedded to sinful practices, they shamelessly declare--there is nothing in deposit. And beasts of prey and other animals and fowl may be seen to lie down in places of public amusement in cities and towns, as well as in sacred edifices. And, O king girls of seven or eight years of age do then conceive, while boys of ten or twelve years beget offspring. An in their sixteenth year, men are overtaken with decrepitude and decay and the period of life itself is soon outrun. And O king, when men become so short-lived, more youths act like the aged; while all that is observable in youth may be noticed in the old. And women given to impropriety of conduct and marked by evil manners, deceive even the best of husbands and forget themselves with menials and slaves and even with animals. And O king, even women that are wives of heroes seek the companionship of other men and forget themselves with these during the life-time of their husbands.
"O king, towards the end of those thousands of years constituting the four Yugas and when the lives of men become so short, a drought occurs extending for many years. And then, O lord of the earth, men and creatures endued with small strength and vitality, becoming hungry die by thousands. And then, O lord of men, seven blazing Suns, appearing in the firmament, drink up all the waters of the Earth that are in rivers or seas. And, O bull of the Bharata race, then also everything of the nature of wood and grass that is wet to dry, is consumed and reduced to ashes. And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns. And then that fire, penetrating through the Earth and making its appearance, in the nether regions also, begetteth great terror in the hearts of the gods, the Danavas and the Yakshas. And, O lord of the earth, consuming the nether regions as also everything upon this Earth that fire destroyeth all things in a moment. And that fire called Samvartaka aided by that inauspicious wind, consumeth this world extending for hundreds and thousands of yojanas. And that lord of all things, that fire, blazing forth in effulgence consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas. And there rise in the sky deep masses of clouds, looking like herds of elephants and decked with wreaths of lightning that are wonderful to behold. And some of those clouds are of the hue of the blue lotus; and some are of the hue of the water-lily; and some resemble in tint the filaments of the lotus and some are purple and some are yellow as turmeric and some of the hue of the crows' egg. And some are bright as the petals of the lotus and some red as vermillion. And some resemble palatial cities in shape and some herds of elephants. And some are of the form of lizards and some of crocodiles and sharks. And, O king, the clouds that gather in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully. And those vapoury masses, charged with rain, soon cover the entire welkin. And, O king, those masses of vapour then flood with water the whole earth with her mountains and forests and mines. And, O bull among men, urged by the Supreme Lord those clouds roaring frightfully, soon flood over the entire surface of the earth. And pouring in a great quantity of water and filling the whole earth, they quench that terrible inauspicious fire (of which I have already spoken to thee). And urged by the illustrious Lord those clouds filling the earth with their downpour shower incessantly for twelve years. And then, O Bharata, the Ocean oversteps his continents, the mountains sunder in fragments, and the Earth sinks under the increasing flood. And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord--the first Cause of everything--having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata!
"And then when the universe become one dead expanse of water, when all mobile and immobile creatures have been destroyed, when the gods and the Asuras cease to be, when the Yakshas and the Rakshasas are no more, when man is not, when trees and beasts of prey have disappeared, when the firmament itself has ceased to exist, I alone, O lord of the earth, wander in affliction. And, O best of kings, wandering over that dreadful expanse of water, my heart becometh afflicted in consequence of my not beholding any creature! And, O king, wandering without cessation, through that flood, I become fatigued, but I obtain no resting place! And some time after I behold in that expanse of accumulated waters a vast and wide-extending banian tree, O lord of earth! And I then behold, O Bharata, seated on a conch, O king, overlaid with a celestial bed and attached to a far-extended bough of that banian, a boy, O great king, of face fair as the lotus or the moon, and of eyes, O ruler of men, large as petals of a full blown lotus! And at this sight, O lord of earth, wonder filled my heart. And I asked myself, 'How doth this boy alone sit here when the world itself hath been destroyed?' And, O king, although I have full knowledge of the Past, the Present, and the Future, still I failed to learn anything of this by means of even ascetic meditation. Endued with the lustre of the Atasi flower, and decked with the mark of Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And that boy, of eyes like the petals of the lotus, having the mark of Sreevatsa, and possessed of blazing effulgence, then addressed me in words highly pleasant to the ear, saying, 'O sire, I know thee to be fatigued and desirous of rest. O Markandeya of Bhrigu's race, rest thou here as long as thou wishest. O best of Munis, entering within my body, rest thou there. That hath been the abode assigned to thee by me. I have been pleased with thee.' Thus addressed by that boy, a sense of total disregard possessed me in respect both of my long life and state of manhood. Then that boy suddenly opened his mouth, and as fate would have it, I entered his mouth deprived of the power of motion. But O king, having suddenly entered into the stomach of that boy, I behold there the whole earth teeming with cities and kingdoms. And, O best of men, while wandering through the stomach of that illustrious one, I behold the Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu, the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the Narmada; the Tamra, and the Venna also of delightful current and sacred waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the Vitasti, O great king, and that large river, the Cavery; the one also, O tiger among men, the Visalya, and the Kimpuna also. I beheld all these and many other rivers that are on the earth! And, O slayer of foes, I also beheld there the ocean inhabited by alligators and sharks, that mine of gems, that excellent abode of waters. And I beheld there the firmament also, decked with the Sun and the Moon, blazing with effulgence, and possessed of lustre of fire of the Sun. And I beheld there, O king, the earth also, graced with woods and forests. And, O monarch, I beheld there many Brahmanas also, engaged in various sacrifices; and the Kshatriyas engaged in doing good to all the orders; and the Vaisyas employed in pursuits in agriculture; and the Sudras devoted to the service of the regenerate classes. And, O king, while wandering through the stomach of that high-souled one, I also beheld the Himavat and the mountains of Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger among men, also Mandara and the huge mountains of Nila. And, O great king, I saw there the golden mountains of Meru and also Mahendra and those excellent mountains called the Vindhyas. And I beheld there the mountains of Malaya and of Paripatra also. These and many other mountains that are on earth were all seen by me in his stomach. And all these were decked with jewels and gems. And, O monarch, while wandering through his stomach, I also beheld lions and tigers and boars and, indeed, all other animals that are on earth, O great king! O tiger among men, having entered his stomach, as I wandered around, I also beheld the whole tribe of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas, the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes, the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O king, and the sons of Singhika and all the other enemies of the gods; indeed what else of mobile and immobile creatures may be seen on earth, were all seen by me, O monarch, within the stomach of that high-souled one. And, O lord, living upon fruits I dwelt within his body for many centuries wandering over the entire universe that is there. Never did I yet, O king, behold the limits of his body. And when, O lord of earth, I failed to measure the limits of that high-souled one's body, even though I wandered within him continuously in great anxiety of mind. I then, in thought and deed sought the protection of that boon-giving and pre-eminent Deity, duly acknowledging his superiority. And when I had done this, O king, I was suddenly projected (from within his body) through that high-souled one's open mouth by means, O chief of men, of a gust of wind. And, O king, I then beheld seated on the branch of that very banian that same Being of immeasurable energy, in the form of a boy with the mark of Sreevatsa (on his breast) having, O tiger among men, swallowed up the whole universe. And that boy of blazing effulgence and bearing the mark of Sreevatsa and attired in yellow robes, gratified with me, smilingly addressed me, saying, 'O Markandeya, O best of Munis, having dwelt for some time within my body, thou hast been fatigued! I shall however speak unto thee.' And as he said this to me, at that very moment I acquired a new sight, so to speak, in consequence of which I beheld myself to be possessed of true knowledge and emancipated from the illusions of the world. And, O child, having witnessed the inexhaustible power of that Being of immeasurable energy, I then worshipped his revered and well-shaped feet with soles bright as burnished copper and well-decked with toes of mild red hue, having placed them carefully on my head and joining my palms in humility and approaching him with reverence. I beheld that Divine Being who is the soul of all things and whose eyes are like the petals of the lotus. And having bowed unto him with joined hands I addressed him saying, 'I wish to know thee, O Divine Being, as also this high and wonderful illusion of thine! O illustrious one, having entered into thy body through thy mouth, I have beheld the entire universe in thy stomach! O Divine Being, the gods, the Danavas and the Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole universe mobile and immobile, are all within thy body! And though I have ceaselessly wandered through thy body at a quick pace, through thy grace, O God, my memory faileth me not. And, O great lord, I have come out of thy body at thy desire but not of mine! O thou of eyes like lotus leaves, I desire to know thee who art free from all faults! Why dost thou stay here in the form of a boy having swallowed up the entire universe? It behoveth thee to explain all this to me. Why, O sinless one, is the entire universe within thy body? How long also, O chastiser of foes, wilt thou stay here? Urged by a curiosity that is not improper for Brahmanas, I desire, O Lord of all the gods, to hear all this from thee, O thou of eyes like lotus leaves, with every detail and exactly as it all happens, for all I have seen, O Lord, is wonderful and inconceivable!' And thus addressed by me, that deity of deities, of blazing effulgence and great beauty, that foremost of all speakers consoling me properly, spoke unto me these words."
SECTION CLXXXVIII
"Markandeya continued, 'The Deity then said, 'O Brahmana, the gods even do not know me truly! As however, I have been gratified with thee, I will tell thee how I created the universe! O regenerate Rishi, thou art devoted to thy ancestors and hast also sought my protection! Thou hast also beheld me with thy eyes, and thy ascetic merit also is great! In ancient times I called the waters by the name of Nara; and because the waters have ever been my ayana or home, therefore have I been called Narayana (the water-homed). O best of regenerate ones, I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind. I have performed many hundreds of sacrifices with gifts in profusion. I am always present in the sacrifices of the gods; and they that are cognisant of the Vedas and officiate therein, make their offerings to me. On earth the Kshatriya chiefs that rule over men, in performing their sacrifices from desire of obtaining heaven, and the Vaisyas also in performing theirs from desire of winning those happy regions, all worship me at such times and by those ceremonials. It is I who, assuming the form of Sesha support (on my head) this earth bounded by the four seas and decked by Meru and Mandara. And O regenerate one, it is I who, assuming the form of a boar, had raised in days of yore this earth sunk in water. And, O best of Brahmanas, it is I who, becoming the fire that issues out of the Equine mouth, drink up the waters (of the ocean) and create them again. In consequence of my energy from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they all enter when the time cometh. Brahmanas devoted to asceticism, they that value Peace as the highest attribute, they that have their souls under complete control, they that are desirous of knowledge, they that are freed from lust and wrath and envy, they that are unwedded to things of the earth, they that have their sins completely washed away, they that are possessed of gentleness and virtue, and are divested of pride, they that have a full knowledge of the Soul, all worship me with profound meditation. I am the flame known as Samvartaka, I am the Wind called by that name, I am the Sun wearing that appellation, and I am the fire that hath that designation. And, O best of Brahmanas, those things that are seen in the firmament as stars, know them to be the pores of my skin. The ocean--those mines of gems and the four cardinal points, know, O Brahmana, are my robes, my bed, and my home. By me have they been distributed for serving the purposes of the gods. And, O best of men, know also that lust, wrath, joy, fear, and the over-clouding of the intellect, are all different forms of myself. And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me. Regenerate Brahmanas that have thoroughly studied the Vedas, that have tranquillity in their souls, they that have subdued their wrath, obtain a high reward by means of their numerous sacrifices. That reward, however, is unattainable by men that are wicked in their deeds, overwhelmed by covetousness, mean and disreputable with souls unblessed and impure. Therefore, must thou know, O Brahmana that this reward which is obtained by persons having their souls under control and which is unobtainable by the ignorant and the foolish,--this which is attainable by asceticism alone,--is productive of high merit. And, O best of men, at those times when virtue and morality decrease and sin and immorality increase, I create myself in new forms. And, O Muni, when fierce and malicious Daityas and Rakshasas that are incapable of being slain by even the foremost of the gods, are born on earth, I then take my birth in the families of virtuous men, and assuming human body restore tranquillity by exterminating all evils. Moved by my own maya, I create gods and men, and Gandharvas and Rakshasas, and all immobile things and then destroy them all myself (when the time cometh). For the preservation of rectitude and morality I assume a human form, and when the season for action cometh, I again assume forms that are inconceivable. In the Krita age I become white, in the Treta age I become yellow, in the Dwapara I have become red and in the Kali age I become dark in hue, I the Kali age, the proportion of immorality becometh three-fourths, (a fourth only being that of morality). And when the end of the Yuga cometh, assuming the fierce form of Death, alone I destroy all the three worlds with their mobile and immobile existences. With three steps, I cover the whole Universe; I am the Soul of the universe; I am the source of all happiness; I am the humbler of all pride; I am omnipresent; I am infinite; I am the Lord of the senses; and my prowess is great. O Brahmana, alone do I set a-going the wheel of Time; I am formless; I am the Destroyer of all creatures; and I am the cause of all efforts of all my creatures. O best of Munis, my soul completely pervadeth all my creatures, but, O foremost of all regenerate ones, no one knoweth me. It is me that the pious and the devoted worship in all the worlds. O regenerate one, whatever of pain thou hast felt within my stomach, know, O sinless one, that all that is for thy happiness and good fortune. And whatever of mobile and immobile objects thou hast seen in the world, everything hath been ordained by my Soul which is the Spring of all existence. The grandsire of all creatures is half my body; I am called Narayana, and I am bearer of the conch-shell, the discus and the mace. O regenerate Rishi, for a period measured by a thousand times the length of the Yugas, I who am the Universal Soul sleep overwhelming all creatures in insensibility. And, O best of regenerate Rishis, I stay here thus for all time, in the form of a boy though I am old, until Brahma waketh up. O foremost of Brahmanas, gratified with thee, I who am Brahma have repeatedly granted thee boons, O thou who art worshipped by regenerate Rishis! Beholding one vast expanse of water and seeing that all mobile and immobile creatures have been destroyed, thou wert afflicted with melancholy. I know this, and it is for this that I showed thee the universe (within my stomach). And while thou wert within my body, beholding the entire universe, thou wert filled with wonder and deprived of thy senses. O regenerate Rishi, it is for this that thou wert speedily brought out by me through my mouth. I have (now) told thee of that Soul which is incapable of being comprehended by the gods and the Asuras. And as long as that great ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst happily and trustfully dwell here. And when that Grandsire of all creatures awaketh up, I will then, O best of Brahmanas, alone create all creatures endued with bodies, the firmament, the earth, light, the atmosphere, water, and indeed all else of mobile and immobile creatures (that thou mayst have seen) on the earth!'
'Markandeya continued, 'Having said so unto me that wonderful Deity vanished, O son, from my sight! I then beheld this varied and wondrous creation start into life. O king, O thou foremost of the Bharata race, I witnessed all this, so wonderful, O thou foremost of all virtuous men, at the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen by me, in days of yore is this tiger among men, this Janardana who hath become thy relative! It is in consequence of the boon granted to me by this one that memory doth not fail me, that the period of my life, O son of Kunti, is so long and death itself is under my control. This is that ancient and supreme Lord Hari of inconceivable soul who hath taken his birth as Krishna of the Vrishni race, and who endued with mighty arms, seemeth to sport in this world! This one is Dhatri and Vidhatri, the Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his breast, the Lord of the lord of all creatures, the highest of the high, called also Govinda! Beholding this foremost of all gods, this ever-victorious Being, attired in yellow robes, this chief of the Vrishni race, my recollection cometh back to me! This Madhava is the father and mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of this Protector!'
Vaisampayana continued, "Thus addressed, the sons of Pritha and those bulls among men--the twins, along with Draupadi, all bowed down unto Janardana. And that tiger among men deserving of every respect thus revered by the sons of Pandu, then consoled them all with words of great sweetness."
SECTION CLXXXIX
"Vaisampayana said Yudhishthira, the son of Kunti, once more asked the great Muni Markandeya about the future course of the government of the Earth.
"And Yudhishthira said, 'O thou foremost of all speakers, O Muni of Bhrigu's race, that which we have heard from thee about the destruction and re-birth of all things at the end of the Yuga, is, indeed, full of wonder! I am filled with curiosity, however, in respect of what may happen in the Kali age. When morality and virtue will be at an end, what will remain there! What will be the prowess of men in that age, what their food, and what their amusements? What will be the period of life at the end of the Yuga? What also is the limit, having attained which the Krita age will begin anew? Tell me all in detail, O Muni, for all that thou narratest is varied and delightful.'
"Thus addressed, that foremost of Munis began his discourse again, delighting that tiger of the Vrishni race and the sons of Pandu as well. And Markandeya said, 'Listen, O monarch, to all that hath been seen and heard by me, and to all, O king of kings, that hath been known to me by intuition from the grace of the God of gods! O bull of the Bharata race, listen to me as I narrate the future history of the world during the sinful age. O bull of the Bharata race, in the Krita age, everything was free from deceit and guile and avarice and covetousness; and morality like a bull was among men, with all the four legs complete. In the Treta age sin took away one of these legs and morality had three legs. In the Dwapara, sin and morality are mixed half and half; and accordingly morality is said to have two legs only. In the dark age (of Kali), O thou best of the Bharata race, morality mixed with three parts of sin liveth by the side of men. Accordingly morality then is said to wait on men, with only a fourth part of itself remaining. Know, O Yudhishthira, that the period of life, the energy, intellect and the physical strength of men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the Kali age) will practise morality and virtue deceitfully and men in general will deceive their fellows by spreading the net of virtue. And men with false reputation of learning will, by their acts, cause Truth to be contracted and concealed. And in consequence of the shortness of their lives they will not be able to acquire much knowledge. And in consequence of the littleness of their knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. And wedded to avarice and wrath and ignorance and lust men will entertain animosities towards one another, desiring to take one another's lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue contracted and divested of asceticism and truth will all be reduced to an equality with the Sudras. And the lowest orders of men will rise to the position of the intermediate ones, and those in intermediate stations will, without doubt, descend to the level of the lowest ones. Even such, O Yudhishthira, will become the state of the world at the end of the Yuga. Of robes those will be regarded the best that are made of flax and of grain the Paspalum frumentacea[45] will be regarded the best. Towards this period men will regard their wives as their (only) friends. And men will live on fish and milk, goats and sheep, for cows will be extinct. And towards that period, even they that are always observant of vows, will become covetous. And opposed to one another, men will, at such a time, seek one another's lives; and divested of Yuga, people will become atheists and thieves. And they will even dig the banks of streams with their spades and sow grains thereon. And even those places will prove barren for them at such a time. And those men who are devoted to ceremonial rites in honour of the deceased and of the gods, will be avaricious and will also appropriate and enjoy what belongs to others. The father will enjoy what belongs to the son; and the son, what belongs to the father. And those things will also be enjoyed by men in such times, the enjoyment of which hath been forbidden in the scriptures. And the Brahmanas, speaking disrespectfully of the Vedas, will not practise vows, and their understanding clouded by the science of disputation, they will no longer perform sacrifices and the Homa. And deceived by the false science of reasons, they will direct their hearts towards everything mean and low. And men will till low lands for cultivation and employ cows and calves that are one year old, in drawing the plough and carrying burthens. And sons having slain their sires, and sires having slain their sons will incur no opprobrium. And they will frequently save themselves from anxiety by such deeds, and even glory in them. And the whole world will be filled with mleccha behaviour and notions and ceremonies, and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And men will rob the possession of helpless persons of those that are friendless and of wisdoms also. And, possessed of small energy and strength, without knowledge and given to avarice and folly and sinful practices men will accept with joy the gifts made by wicked people with words of contempt. And, O son of Kunti, the kings of the earth, with hearts wedded to sin without knowledge and always boastful of their wisdom, will challenge one another from desire of taking one another's life. And the Kshatriyas also towards the end of such a period will become the thorns of the earth. And filled with avarice and swelling with pride and vanity and, unable and unwilling to protect (their subjects), they will take pleasure in inflicting punishments only. And attacking and repeating their attacks upon the good and the honest, and feeling no pity for the latter, even when they will cry in grief, the Kshatriyas will, O Bharata, rob these of their wives and wealth. And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified.[46] And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at that time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and, indeed, behave as listeth them, when the end of the Yuga comes. And when the end of the Yuga comes, urged by their very dispositions, men will act cruelly, and speak ill of one another. And people will, without compunction, destroy trees and gardens. And men will be filled with anxiety as regards the means of living. And, O king, overwhelmed with covetousness, men will kill Brahmanas and appropriate and enjoy the possessions of their victims. And the regenerate ones, oppressed by Sudras, and afflicted with fear, and crying Oh and Alas, will wander over the earth without anybody to protect them. And when men will begin to slay one another, and become wicked and fierce and without any respect for animal life, then will the Yuga come to an end. And, O king, even the foremost of the regenerate ones, afflicted by robbers, will, like crows, fly in terror and with speed, and seek refuge, O perpetuator of the Kuru race, in rivers and mountains and inaccessible regions. And always oppressed by bad rulers with burthens of taxes, the foremost of the regenerate classes, O lord of the earth, will, in those terrible times, take leave of all patience and do improper acts by becoming even the servants of the Sudras. And Sudras will expound the scriptures, and Brahmanas will wait upon and listen to them, and settle their course of duty accepting such interpretations as their guides. And the low will become the high, and the course of things will look contrary. And renouncing the gods, men will worship bones and other relics deposited within walls. And, at the end of the Yuga, the Sudras will cease to wait upon and serve the Brahmanas. And in the asylums of great Rishis, and the teaching institutions of Brahmanas, and in places sacred to the gods and sacrificial compounds, and in sacred tanks, the earth will be disfigured with tombs and pillars containing bony relics and not graced with temples dedicated to the gods. All this will take place at the end of the Yuga, and know that these are the signs of the end of the Yuga. And when men become fierce and destitute of virtue and carnivorous and addicted to intoxicating drinks, then doth the Yuga come to an end. And, O monarch, when flowers will be begot within flowers, and fruits within fruits, then will the Yuga come to an end. And the clouds will pour rain unseasonably when the end of the Yuga approaches. And, at that time, ceremonial rites of men will not follow one another in due order, and the Sudras will quarrel with the Brahmanas. And the earth will soon be full of mlecchas, and the Brahmanas will fly in all directions for fear of the burthen of taxes. And all distinctions between men will cease as regards conduct and behaviour, and afflicted with honorary tasks and offices, people will fly to woody retreats, subsisting on fruits and roots. And the world will be so afflicted, that rectitude of conduct will cease to be exhibited anywhere. And disciples will set at naught the instructions of preceptors, and seek even to injure them. And preceptors impoverished will be disregarded by men. And friends and relatives and kinsmen will perform friendly offices for the sake of the wealth only that is possessed by a person. And when the end of the Yuga comes, everybody will be in want. And all the points of the horizon will be ablaze, and the stars and stellar groups will be destitute of brilliancy, and the planets and planetary conjunctions will be inauspicious. And the course of the winds will be confused and agitated, and innumerable meteors will flash through the sky, foreboding evil. And the Sun will appear with six others of the same kind. And all around there will be din and uproar, and everywhere there will be conflagrations. And the Sun, from the hour of his rising to that of setting, will be enveloped by Rahu. And the deity of a thousand eyes will shower rain unseasonably. And when the end of the Yuga comes, crops will not grow in abundance. And the women will always be sharp in speech and pitiless and fond of weeping. And they will never abide by the commands of their husbands. And when the end of the Yuga comes, sons will slay fathers and mothers. And women, living uncontrolled, will slay their husbands and sons. And, O king, when the end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires will blaze up on all sides. And travellers unable to obtain food and drink and shelter even when they ask for these, will lie down on the wayside refraining from urging their solicitations. And when the end of the Yuga comes, crows and snakes and vultures and kites and other animals and birds will utter frightful and dissonant cries. And when the end of the Yuga comes, men will cast away and neglect their friends and relatives and attendants. And, O monarch, when the end of the Yuga comes, men abandoning the countries and directions and towns and cities of their occupation, will seek for new ones, one after another. And people will wander over the earth, uttering, 'O father, O son', and such other frightful and rending cries.
"And when those terrible times will be over, the creation will begin anew. And men will again be created and distributed into the four orders beginning with Brahmanas. And about that time, in order that men may increase, Providence, according to its pleasure, will once more become propitious. And then when the Sun, the Moon, and Vrihaspati will, with the constellation Pushya[47], enter the same sign, the Krita age will begin again. And the clouds will commence to shower seasonably, and the stars and stellar conjunctions will become auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious. And all around, there will be prosperity and abundance and health and peace. And commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will glorify Vishnu and possess great energy, great intelligence, and great prowess. And he will take his birth in a town of the name of Sambhala in an auspicious Brahmana family. And vehicles and weapons, and warriors and arms, and coats of mail will be at his disposal as soon as he will think of them. And he will be the king of kings, and ever victorious with the strength of virtue. And he will restore order and peace in this world crowded with creatures and contradictory in its course. And that blazing Brahmana of mighty intellect, having appeared, will destroy all things. And he will be the Destroyer of all, and will inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana will exterminate all the mlecchas wherever those low and despicable persons may take refuge."
SECTION CLXL
"Markandeya continued, 'Having exterminated the thieves and robbers, Kalki will, at a great Horse-sacrifice, duly give away this earth to the Brahmanas, and having established anew the blessed rectitude ordained by the Self-create, Kalki, of sacred deeds and illustrious reputation, will enter a delightful forest, and the people of this earth will imitate his conduct, and when the Brahmanas will have exterminated the thieves and robbers, there will be prosperity everywhere (on earth). And as the countries of the earth will one after another be subjugated, that tiger among Brahmanas, Kalki, having placed deer skins and lances and tridents there, will roam over the earth, adored by foremost Brahmanas and showing his regard for them and engaged all the while in slaughtering thieves and robbers. And he will exterminate the thieves and robbers amid heart-rending cries of 'Oh, father--' 'Oh, mother!--'O son!' and the like, and O Bharata, when sin will thus have been rooted out and virtue will flourish on arrival of the Krita age, men will once more betake themselves to the practice of religious rites. And in the age that will set in, viz., the Krita, well-planted gardens and sacrificial compounds and large tanks and educational centres for the cultivation of Brahmanic lore and ponds and temples will re-appear everywhere. And the ceremonies and rites of sacrifices will also begin to be performed. And the Brahmanas will become good and honest, and the regenerate ones, devoted to ascetic austerities, will become Munis and the asylums of ascetics, which had before been filled with wretches will once more be homes of men devoted to truth, and men in general will begin to honour and practise truth. And all seeds, sown on earth, will grow, and, O monarch, every kind of crop will grow in every season. And men will devotedly practise charity and vows and observances, and the Brahmanas devoted to meditation and sacrifices will be of virtuous soul and always cheerful, and the rulers of the earth will govern their kingdoms virtuously, and in the Krita age, the Vaisyas will be devoted to the practices of their order. And the Brahmanas will be devoted to their six-fold duties (of study, teaching, performance of sacrifices on their own account, officiating at sacrifices performed by others, charity and acceptance of gifts), and the Kshatriyas will be devoted to feats of prowess. And Sudras will be devoted to service of the three (high) orders,
"These, O Yudhishthira, are the courses of the Krita, the Treta, the Dwapara and the succeeding age. I have now narrated to thee everything. I have also told thee, O son of Pandu, the periods embraced by the several Yugas as generally known. I have now told thee everything appertaining to both the past and the future as narrated by Vayu in the Purana (which goes by his name and) which is adored by the Rishis. Being immortal I have many a time beheld and otherwise ascertained the courses of the world. Indeed, all I have seen and felt I have now told thee. And, O thou of unfading glory, listen now with thy brothers to something else I will presently tell thee for clearing thy doubts about religion! O thou foremost of virtuous men, thou shouldst always fix thy soul on virtue, for, O monarch, a person of virtuous soul obtaineth bliss both here and hereafter. And, O sinless one, listen to the auspicious words that I will now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if angry, may by his vow destroy the three worlds."
Vaisampayana continued, "Hearing these words of Markandeya, the royal head of the Kurus, endued with intelligence and possessed of great lustre, spoke these words of great wisdom, 'O muni, if I am to protect my subjects, to what course of conduct should I adhere? And how should I behave so that I may not fall away from the duties of my order?'
"Markandeya, hearing this, answered, 'Be merciful to all creatures, and devoted to their good. Love all creatures, scorning none. Be truthful in speech, humble, with passions under complete control, and always devoted to the protection of thy people. Practise virtue and renounce sin, and worship thou the manes and the god and whatever thou mayst have done from ignorance or carelessness, wash them off and expiate them by charity. Renouncing pride and vanity, be thou possessed to humility and good behaviour. And subjugating the whole earth, rejoice thou and let happiness be thine. This is the course of conduct that accords with virtue. I have recited to thee all that was and all that will be regarded as virtuous. There is nothing appertaining to the past or the future that is unknown to thee. Therefore, O son, take not to heart this present calamity of thine. They that are wise are never overwhelmed when they are persecuted by Time. O thou of mighty arms, the very dwellers of heaven cannot rise superior to Time. Time afflicts all creatures. O sinless one, let not doubt cross thy mind regarding the truth of what I have told thee, for, if thou sufferest doubt to enter thy heart, thy virtue will suffer diminution! O bull of the Bharata race, thou art born in the celebrated family of the Kurus. Thou shouldst practise that which I have told thee, in thought, word and deed.'
Yudhishthira answered, "O thou foremost of the regenerate ones, at thy command I will certainly act according to all the instructions thou hast given me, and which, O lord, are all so sweet to the ear. O foremost of Brahmanas, avarice and lust I have none, and neither fear nor pride nor vanity. I shall, therefore, O lord, follow all that thou hast told me."
Vaisampayana continued, "Having listened to the words of the intelligent Markandeya, the sons of Pandu, O king, along with the wielder of the bow called Saranga, and all those bulls among Brahmanas, and all others that were there, became filled with joy. And having heard those blessed words appertaining to olden time, from Markandeya gifted with wisdom, their hearts were filled with wonder."
SECTION CLXLI
Janamejaya said, "It behoveth thee to narrate to me in full the greatness of the Brahmanas even as the mighty ascetic Markandeya had expounded it to the sons of Pandu."
"Vaisampayana said, 'The eldest son of Pandu had asked Markandeya saying, 'It behoveth thee to expound to me the greatness of Brahmanas.' Markandeya answered him saying, 'Hear, O king, about the behaviour of Brahmanas in days of old.'
"And Markandeya continued, 'There was a king, by name Parikshit in Ayodhya and belonging to the race of Ikshvaku. And once upon a time Parikshit went a-hunting. And as he was riding alone on a horse chasing deer, the animal led him to a great distance (from the habitations of men). And fatigued by the distance he had ridden and afflicted with hunger and thirst he beheld in that part of the country whither he had been led, a dark and dense forest, and the king, beholding that forest, entered it and seeing a delightful tank within the forest, both the rider and the horse bathed in it, and refreshed by the bath and placing before his horse some stalks and fibres of the lotus, the king sat by the side of the tank. And while he was lying by the side of the tank, he heard certain sweet strains of music, and hearing those strains, he reflected, 'I do not see here the foot-prints of men. Whose and whence then these strains?' And the king soon beheld a maiden of great beauty gathering flowers singing all the while, and the maiden soon came before the king, and the king thereupon asked her, 'Blessed one, who art thou and whose?' And she replied, 'I am a maiden.' And the king said, 'I ask thee to be mine.' And the maiden answered, 'Give me a pledge, for then only I can be thine, else not.' And the king then asked about the pledge and the girl answered. 'Thou wilt never make me cast my eyes on water', and the king saying, 'So be it,' married her, and king Parikshit having married her sported (with her) in great joy, and sat with her in silence, and while the king was staying there, his troops reached the spot, and those troops beholding the monarch stood surrounding him, and cheered by the presence of troops, the king entered a handsome vehicle accompanied by his (newly) wedded wife. And having arrived at his capital he began to live with her in privacy. And persons that were even near enough to the king could not obtain any interview with him and the minister-in-chief enquired of those females that waited upon the king, asking, 'What do ye do here?' And those women replied, 'We behold here a female of unrivalled beauty. And the king sporteth with her, having married her with a pledge that he would never show her water.' And hearing those words, the minister-in-chief caused an artificial forest to be created, consisting of many trees with abundant flowers and fruits, and he caused to be excavated within that forest and towards one of its sides a large tank, placed in a secluded spot and full of water that was sweet as Amrita. The tank was well covered with a net of pearls. Approaching the king one day in private, he addressed the king saying, 'This is a fine forest without water. Sport thou here joyfully!' And the king at those words of his minister entered that forest with that adorable wife of his, and the king sported with her in that delightful forest, and afflicted with hunger and thirst and fatigued and spent, the king beheld a bower of Madhavi creepers[48] and entering that bower with his dear one, the king beheld a tank full of water that was transparent and bright as nectar, and beholding that tank, the king sat on its bank with her and the king told his adorable wife, 'Cheerfully do thou plunge into this water!' And she, hearing those words plunged into the tank. But having plunged into the water she appeared not above the surface, and as the king searched, he failed to discover any trace of her. And the king ordered the waters of the tank to be baled out, and thereupon he beheld a frog sitting at the mouth of a hole, and the king was enraged at this and promulgated an order saying, 'Let frogs be slaughtered everywhere in my dominions! Whoever wishes to have an interview with me must come before me with a tribute of dead frogs.' And accordingly when frogs began to be terribly slaughtered, the affrighted frogs represented all that had happened unto their king, and the king of the frogs assuming the garb of an ascetic came before the king Parikshit, and having approached the monarch, he said, 'O king, give not thyself up to wrath! Be inclined to grace. It behoveth thee not to slay the innocent frogs.' Here occurs a couple of Slokas. (They are these):--'O thou of unfading glory, slay not the frogs! Pacify thy wrath! The prosperity and ascetic merits of those that have their souls steeped in ignorance suffer diminution! Pledge thyself not to be angry with the frogs! What need hast thou to commit such sin! What purpose will be served by slaying the frogs!' Then king Parikshit whose soul was filled with woe on account of the death of her that was dear to him, answered the chief of the frogs who had spoken to him thus, 'I will not forgive the frogs. On the other hand, I will slay them. By these wicked wretches hath my dear one been swallowed up. The frogs, therefore, always deserve to be killed by me. It behoveth thee not, O learned one, to intercede on their behalf.' And hearing these words of Parikshit, the king of the frogs with his senses and mind much pained said, 'Be inclined to grace, O king! I am the king of the frogs by name Ayu. She who was thy wife is my daughter of the name of Susobhana. This, indeed, is an instance of her bad conduct. Before this, many kings were deceived by her.' The king thereupon said to him, 'I desire to have her. Let her be granted to me by thee!' The king of the frogs thereupon bestowed his daughter upon Parikshit, and addressing her said, 'Wait upon and serve the king.' And having spoken these words to his daughter, he also addressed her in wrath saying, 'Since thou hast deceived many Kings for this untruthful behaviour of thine, thy offspring will prove disrespectful to Brahmanas!' But having obtained her, the king became deeply enamoured of her in consequence of her companionable virtues, and feeling that he had, as it were, obtained the sovereignty of the three worlds, he bowed down to the king of the frogs and reverenced him in due form and then with utterance choked in joy and tears said, 'I have been favoured indeed!' And the king of the frogs obtaining the leave of his daughter, returned to the place from which he had come and some time after the king begot three sons upon her and those sons were named Sala and Dala and Vala, and some time after, their father, installing the eldest of them of all on the throne and setting his heart on asceticism, retired into the forest. One day Sala while out a-hunting, beheld a deer and pursued it, on his car, and the prince said to his charioteer, 'Drive thou fast.' And the charioteer, thus addressed, replied unto the king, saying, 'Do not entertain such a purpose. This deer is incapable of being caught by thee. If indeed Vami horses had been yoked to thy car, then couldst thou have taken it.' Thereupon the king addressed his charioteer, saying, 'Tell me all about Vami horses, otherwise I will slay thee,' Thus addressed the charioteer became dreadfully alarmed and he was afraid of the king and also of Vamadeva's curse and told not the king anything and the king then lifting up his scimitar said to him, 'Tell me soon, else I will slay thee.' At last afraid of the king, the charioteer said, 'The Vami horses are those belonging to Vamadeva; they are fleet as the mind.' And unto his charioteer who had said so, the king said, 'Repair thou to the asylum of Vamadeva.' And reaching the asylum of Vamadeva the king said unto that Rishi, 'O holy one, a deer struck by me is flying away. It behoveth thee to make it capable of being seized by me by granting me thy pair of Vami horses.' The Rishi then answered him saying, 'I give thee my pair of Vami horses. But after accomplishing thy object, my Vami pair you should soon return.' The king then taking those steeds and obtaining the leave of the Rishi pursued the deer, having yoked the Vami pair unto his car, and after he had left the asylum he spoke unto his charioteer saying, 'These jewels of steeds the Brahmanas do not deserve to possess. These should not be returned to Vamadeva.' Having said this and seized the deer he returned to his capital and placed those steeds within the inner apartments of the palace.
"Meanwhile the Rishi reflected, 'The prince is young. Having obtained an excellent pair of animals, he is sporting with it in joy without returning it to me. Alas, what a pity it is!' And reflecting in this strain, the Rishi said unto a disciple of his, after the expiration of a month, 'Go, O Atreya, and say to the king that if he has done with the Vami steeds, he should return them unto thy preceptor.' And the disciple Atreya, thereupon, repairing to the king, spoke unto him as instructed, and the king replied saying, 'This pair of steeds deserves to be owned by kings. The Brahmanas do not deserve to possess jewels of such value. What business have Brahmanas with horses? Return thou contentedly!' And Atreya, thus addressed by the king, returned and told his preceptor all that had happened, and hearing this sad intelligence, Vamadeva's heart was filled with wrath, and repairing in person to the king he asked him for his steeds, and the king refused to give the Rishi what the latter asked, and Vamadeva said, 'O lord of earth, give me thou my Vami horses. By them hast thou accomplished a task which was almost incapable of being accomplished by thee. By transgressing the practices of Brahmanas and Kshatriyas, subject not thyself, O king, to death by means of the terrible noose of Varuna.' And hearing this, the king answered, 'O Vamadeva, this couple of excellent well-trained, and docile bulls are fit animals for Brahmanas. O great Rishi, (take them and) go with them wherever thou likest. Indeed, the very Vedas carry persons like thee.' Then Vamadeva said, 'O king, the Vedas do, indeed, carry persons like us. But that is in the world hereafter. In this world, however, O king, animals like these carry me and persons like me as also all others.' At this the king answered, 'Let four assess carry thee, or four mules of the best kind, or even four steeds endued with the speed of the wind. Go thou with these. This pair of Vami horses, however, deserves to be owned by Kshatriyas. Know thou, therefore, that these are not thine.' At this, Vamadeva said, 'O king, terrible vows have been ordained for the Brahmanas. If I have lived in their observance, let four fierce and mighty Rakshasas of terrible mien and iron bodies, commanded by me, pursue thee with desire of slaying, and carry thee on their sharp lances, having cut up thy body into four parts.' Hearing this, the king said, 'Let those, O Vamadeva, that know thee as a Brahmana that in thought, word, and deed, is desirous of taking life, at my command, armed with bright lances and swords prostrate thee with thy disciples before me.' Then Vamadeva answered, 'O king, having obtained these my Vami steeds, thou hadst said, 'I will return them.' Therefore, give me back my Vami steeds, so thou mayst be able to protect thy life.' Hearing this, the king said, 'Pursuit of deer hath not been ordained for the Brahmanas. I do punish thee, however, for thy untruthfulness. From this day, too, obeying all thy commands I will, O Brahmana, attain to regions of bliss.' Vamadeva then said, 'A Brahmana cannot be punished in thought, word or deed. That learned person who by ascetic austerities succeedeth in knowing a Brahmana to be so, faileth not to attain to prominence in this world.'
"Markandeya continued, 'After Vamadeva had said this, there arose, O king, (four) Rakshasas of terrible mien, and as they, with lances in their hands, approached the king for slaying him, the latter cried aloud, saying, 'If, O Brahmana, all the descendants of Ikshvaku's race, if (my brother) Dala, if all these Vaisyas acknowledge my sway, then I will not yield up the Vami steeds to Vamadeva, for these men can never be virtuous.' And while he was uttering those words, those Rakshasas slew him, and the lord of earth was soon prostrated on the ground. And the Ikshvakus, learning that their king had been slain, installed Dala on the throne, and the Brahmana Vamadeva thereupon going to the kingdom (of the Ikshvakus), addressed the new monarch, saying, 'O king, it hath been declared in all the sacred books that persons should give away unto Brahmanas. If thou fearest sin, O king, give me now the Vami steeds without delay.' And hearing these words of Vamadeva, the king in anger spoke unto his charioteer, saying, 'Bring me an arrow from those I have kept, which is handsome to behold and tempered with poison, so that pierced by it Vamadeva may lie prostrate in pain, torn by the dogs.' Hearing this, Vamadeva answered, 'I know, O king, that thou hast a son of ten years of age, called Senajita, begotten upon thy queen. Urged by my word, slay thou that dear boy of thine without delay by means of thy frightful arrows!'
"Markandeya continued, 'At these words of Vamadeva, O king, that arrow of fierce energy, shot by the monarch, slew the prince in the inner apartments, and hearing this, Dala said there and then, 'Ye people of Ikshvaku's race, I will do ye good. I shall slay this Brahmana today, grinding him with force. Bring me another arrow of fierce energy. Ye lords of earth, behold my prowess now.' And at these words of Dala, Vamadeva said, 'This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.' Then Vamadeva said, 'Touching thy queen with this arrow, thou mayst purge thyself of the sin (of attempting to take the life of a Brahmana).' And king Dala did as he was directed and the queen then addressed the Muni, and said, 'O Vamadeva, let me be able to duly instruct this wretched husband of mine from day to day, imparting unto him words of happy import; and let me always wait upon and serve the Brahmanas, and by this acquire, O Brahmana, the sacred regions hereafter.' And hearing these words of the queen, Vamadeva said, 'O thou of beautiful eyes, thou hast saved this royal race. Beg thou an incomparable boon. I will grant thee whatever thou mayst ask. And, O thou faultless one, rule thou, O princess, these thy kinsmen and this great kingdom of the Ikshvakus!' And hearing these words of Vamadeva the princess said, 'This, O holy one, is the boon I seek, viz., that my husband may now be freed from his sin, and that thou mayst be employed in thinking of the weal of his son and kinsmen. This is the boon that I ask, O thou foremost of Brahmanas!'
"Markandeya continued, 'Hearing these words of the queen, that Muni, O thou foremost of the Kuru race, said, 'So be it.' And thereupon king Dala became highly glad and gave unto the Muni his Vami steeds, having bowed down unto him with reverence!'"
SECTION CLXLII
Vaisampayana said, "The Rishis, the Brahmanas, and Yudhishthira then asked Markandeya, saying, 'How did the Rishi Vaka become so long lived?'
"Thus asked by them, Markandeya answered, 'The royal sage Vaka is a great ascetic and endowed with long life. Ye need not enquire into the reason of this.'
"Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just, along with his brothers, then asked Markandeya saying, 'It hath been heard by us that both Vaka and Dalvya are of great souls and endowed with immortality and that those Rishis, held in universal reverence, are the friends of the chief of the gods. O Holy One, I desire to listen lo the (history of the) meeting of Vaka and Indra that is full of both joy and woe. Narrate thou that history unto us succinctly.'
"Markandeya said, 'When that horrible conflict between the gods and the Asuras was over, Indra became the ruler of the three worlds. The clouds showered rain copiously. And the dwellers of the world had abundance of harvests, and were excellent in disposition. And devoted to virtue, they always practised morality and enjoyed peace. And all persons, devoted to the duties of their respective orders, were perfectly happy and cheerful, and the slayer of Vala, beholding all the creatures of the world happy and cheerful, became himself filled with joy. And he of a hundred sacrifices, the chief of the gods seated on the back of his elephant Airavata, surveyed his happy subjects, and he cast his eyes on delightful asylums of Rishis, on various auspicious rivers, towns full of prosperity, and villages and rural regions in the enjoyment of plenty. And he also cast his eyes upon kings devoted to the practice of virtue and well-skilled in ruling their subjects. And he also looked upon tanks and reservoirs and wells and lakes and smaller lakes all full of water and adored by best of Brahmanas in the observance, besides, of various excellent vows, and then descending on the delightful earth, O king, the god of a hundred sacrifices, proceeded towards a blessed asylum teeming with animals and birds, situated by the side of the sea, in the delightful and auspicious regions of the East on a spot overgrown with abundance of vegetation. And the chief of the gods beheld Vaka in that asylum, and Vaka also, beholding the ruler of the Immortals, became highly glad, and he worshipped Indra by presenting him with water to wash his feet, a carpet to sit upon, the usual offering of the Arghya, and fruit and roots. And the boon-giving slayer of Vala, the divine ruler of those that know not old age, being seated at his ease, asked Vaka the following question, 'O sinless Muni, thou hast lived for a hundred years! Tell me, O Brahmana, what the sorrows are of those that are immortal!'
Markandeya continued, "Hearing this, Vaka answered, saying, 'Life with persons that are disagreeable, separation from those that are agreeable and beloved, companionship with the wicked, these are the evils which they that are immortal have to bear. The death of sons and wives, of kinsmen and friends, and the pain of dependence on others, are some of the greatest of evils. (These may all be noticed in a deathless life). There is no more pitiable sight in the world, as I conceive, than that of men destitute of wealth being insulted by others. The acquisition of family dignity by those that have it not, the loss of family dignity by those that have it, unions and disunions,--these all are noticeable by those that lead deathless lives. How they that have no family dignity but have prosperity, win what they have not--all this, O god of a hundred sacrifices, is before thy very eyes! What can be more pitiable than the calamities and reverses sustained by the gods, the Asuras, the Gandharvas, men, the snakes, and the Rakshasas! They that have been of good families suffer afflictions in consequence of their subjection to persons that are ill-born and the poor are insulted by the rich. What can be more pitiable than these? Innumerable examples of such contradictory dispensations are seen in the world. The foolish and the ignorant are cheerful and happy while the learned and the wise suffer misery! Plentiful instances of misery and woe are seen among men in this world! (They that lead deathless lives are destined to behold all these and suffer on that account.)'
"Indra then said, 'O thou of great good fortune, tell me again, what the joys are of those persons that lead deathless lives,--joys that are adored by gods and Rishis!'
"Vaka answered, 'If without having to associate with a wicked friend, a man cooks scanty vegetables in his own house at the eight or the twelfth part of the day, there can be nothing happier than that.[49] He in whose case the day is not counted is not called voracious. And, O Maghavan, happiness is even his own whose scanty vegetables are cooked. Earned by his own efforts, without having to depend upon any one, he that eateth even fruits and vegetables in his own house is entitled to respect. He that eateth in another's house the food given to him in contempt, even if that food be rich and sweet, doth what is despicable. This, therefore, is the opinion of the wise that fie on the food of that mean wretch who like a dog or a Rakshasa eateth at another's house. If after treating guests and servants and offering food to the manes a good Brahmana eateth what remains, there can be nothing happier than that. There is nothing sweeter or more sacred, O thou of a hundred sacrifices, than that food which such a person takes after serving the guest with the first portion thereof. Each mouthful (of rice) that the Brahmana eats after having served the guest, produces merit equal to what attaches to the gift of a thousand kine. And whatever sins such a one may have committed in his youth are all washed away of a certainty. The water in the hands of the Brahmana that hath been fed and honoured with a pecuniary gift (after the feeding is over) when touched with water (sprinkled by him that feeds), instantly purges off all the sins of the latter!'"
"Speaking of these and various other things with Vaka, the chief of the gods went away to heaven.'"[50]
SECTION CLXLIII
Vaisampayana said, "Then the sons of Pandu again addressed Markandeya saying, 'Thou hast told us of greatness of Brahmanas. We desire now to hear of the greatness of the royal Kshatriyas!" Thus addressed by them, the great Rishi Markandeya spoke, 'Listen now to the greatness of the royal Kshatriyas. A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each regarding himself as the equal of the other in respect of qualities, refused to give the way to the other. And at this juncture Narada appeared there, and beholding what had happened, the celestial Rishi asked, 'Why is it that ye both stand here blocking each other's way?' And thus questioned both of them spoke to Narada saying, 'O holy one, do not speak so. The sages of old have declared that the way should be given to one who is superior or to him that is abler. We, however, that stand blocking each other's way are equal to each other in every respect. Judged properly there is no superiority amongst us.' Thus addressed by them, Narada recited three slokas. (They are these), 'O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked! He that is honest behaveth honestly even towards the dishonest. Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine. One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty. Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.' And having said so Narada became silent, and hearing what Narada had said the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course. It was even thus that Narada had described the high blessedness of the royal Kshatriyas.'"
SECTION CLXLIV
Markandeya continued, "Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away."
SECTION CLXLV
Vaisampayana said, "The son of Pandu again addressed the Rishi and said, 'Speak thou unto us of the high fortune of royal Kshatriyas!' And Markandeya said, 'There were two kings of the name of Vrishadarbha and Seduka and both of them were conversant with morals and with weapons of attack and defence. And Seduka knew that Vrishadarbha had from his boyhood an unuttered vow that he would give no other metal unto Brahmanas save gold and silver. And once on a time a Brahmana having completed his study of the Vedas came unto Seduka and uttering a benediction upon him begged of him wealth for his preceptor, saying, 'Give me a thousand steeds.' And thus addressed, Seduka said unto him, 'It is not possible for me to give thee this for thy preceptor. Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg of him. He will grant thy request. Even this is his unuttered vow.' Hearing these words that Brahmana went to Vrishadarbha and begged of him a thousand steeds, and the king thus solicited, struck the Brahmana with a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou attack me thus?' And the Brahmana was on the point of cursing the king, when the latter said, 'O Brahmana, dost thou curse him that doth not give thee what thou askest? Or, is this behaviour proper for a Brahmana?' And the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come before thee for this.' The king said, 'I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.' And having said this the king gave unto that Brahmana the entire proceeds of that day and that was more than the value of a thousand horses.'"
SECTION CLXLVI
"Markandeya said, 'One day it was resolved by the gods that they should descend on the earth and try the goodness and virtue of king Sivi, the son of Usinara. And addressing each other,--'Well'--Agni and Indra came to the earth. And Agni took the form of a pigeon flying away from Indra who pursued him in the form of a hawk, and that pigeon fell upon the lap of king Sivi who was seated on an excellent seat. And the priest thereupon addressing the king said, 'Afraid of the hawk and desirous of saving its life, this pigeon hath come to thee for safety. The learned have said that the falling of a pigeon upon one's body forebodeth a great danger. Let the king that understands omens give away wealth for saving himself from the danger indicated.' And the pigeon also addressed the king and said, 'Afraid of the hawk and desirous of saving my life I have come to thee for protection. I am a Muni. Having assumed the form of a pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee as my life. Know me as one possessed of Vedic lore, as one leading the Brahmacharya mode of life, as one possessed also of self-control and ascetic virtues. And know me further as one that has never spoken disagreeably unto his preceptor, as one possessed of every virtue indeed, as one that is sinless. I repeat the Vedas, I know their prosody; indeed, I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do not yield me up to the hawk. The giving up of a learned and pure Brahmana can never be a good gift.' And after the pigeon said so, the hawk addressed the king, and said, 'Creatures do not come into the world in the same particular order. In the order of creation, thou mayst, in a former birth, have been begotten by this pigeon. It is not proper for thee, O king, to interfere with my food by protecting this pigeon (even though he might have been thy father).' And thus addressed, the king said, 'Hath any one, before this, seen birds thus speak the pure speech of man? Knowing what this pigeon sayeth, and this hawk also, how can we act to-day according to virtue? He that giveth up an affrighted creature seeking protection, unto its foe, doth not obtain protection when he is in need of it himself. Indeed, the very clouds do not shower rain seasonably for him, and the seeds though scattered do not grow for him. He that giveth up an afflicted creature seeking protection unto its foe, hath to see his offspring die in childhood. The ancestor of such a person can never dwell in heaven; indeed, the very gods decline to accept the libations of clarified butter poured by him into the fire. He that giveth up an affrighted creature seeking protection, unto its foe, is struck with the thunder-bolt by the gods with Indra at their head. The food that he eateth is unsanctified, and he, of a narrow soul, falleth from heaven very soon. O hawk, let the people of the Sivi tribe place before thee a bull cooked with rice instead of this pigeon. And let them also carry to the place where thou livest in joy, meat in abundance.' And hearing this, the hawk said, 'O king, I do not ask for a bull, nor, indeed, any other meat, nor meat more in quantity than that of this pigeon. It hath been given to me by the gods. The creature, therefore, is my food today in consequence of its death that hath been ordained. Therefore, O monarch, give it up to me.' Thus addressed by the hawk, the king said, 'Let my men see and carefully carry the bull to thee with every limb entire. Let that bull be the ransom of this creature afflicted with fright and let it be carried to thee before my eyes. Oh, slay not this pigeon! I will yield up my very life, yet I would not give up this pigeon. Dost thou not know, O hawk, that this creature looketh like a sacrifice with the Soma juice? O blessed one, cease to take so much trouble for it. I cannot, by any means, yield up the pigeon to thee. Or, O hawk, if it pleases thee, command me to do some such thing which I may do for thee, which may be agreeable to thee, and upon doing which the men of the Sivi tribe may yet in joy bless me in terms of applause. I promise thee that I will do what thou mayst did me do.' And at this appeal of the king, the hawk said, 'O king, if thou givest me as much flesh as would be equal to the weight of the pigeon, cutting it off thy right thigh; then can the pigeon be properly saved by thee; then wouldst thou do what would be agreeable to me and what the men of the Sivi tribe would speak of in terms of praise.' And the king agreed to this and he cut off a piece of flesh from his right thigh and weighed it against the pigeon. But the pigeon weighed heavier. And thereupon the king cut off another piece of his flesh, but the pigeon still weighed heavier, and then the king cut off pieces of flesh from all parts of his body and placed them on the scale. But the pigeon still weighed heavier, and then the king himself ascended the scale and he felt no grief at this and beholding this, the hawk disappeared there saying--(The pigeon hath been) Saved,--And the king asked the pigeon saying, 'O pigeon, let the Sivis know who the hawk is. None but the lord of the universe could do as he did. O Holy One, answer thou this question of mine!' And the pigeon then said, 'I am the smoke-bannered Agni called also Vaiswanara. The hawk is none other than Sachi's lord armed with the thunder-bolt. O son of Suratha, thou art a bull among men. We came to try thee. These pieces of flesh, O king, that thou hast cut off with thy sword from thy body for saving me have caused gashes in thy body. I will make these marks auspicious and handsome and they will be of the colour of gold and emit a sweet perfume, and earning great fame and respected by the gods and the Rishis thou shall long rule these subjects of thine, and a son will spring from thy flank who shall be called Kapataroman. O king, thou shalt obtain this son of the name of Kapataroman from out of thy own body and thou wilt behold him become the foremost of the Saurathas, blazing with renown, possessed of bravery and great personal beauty!"
SECTION CLXLVII
Vaisampayana said, "And the son of Pandu once more addressed Markandeya, saying, 'Tell us again of the great good fortune of kings.' And Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of Viswamitra's race, many kings. And there came unto that sacrifice the three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi, the son of Usinara. And after the sacrifice was completed, Ashtaka was proceeding on his car along with his brothers when they all beheld Narada coming that way and they saluted the celestial Rishi and said unto him, 'Ride thou on this car with us. And Narada, saying, So be it, mounted on the car, and one among those kings having gratified the holy and celestial Rishi Narada, said, O Holy One, I desire, to ask thee something.' And the Rishi said, 'Ask.' And the person, thus permitted, said, 'All four of us are blessed with long lives and have indeed every virtue. We shall, therefore, be permitted to go to a certain heaven and dwell there for a long period. Who amongst us, however, O king, shall fall down first?' Thus questioned the Rishi said, 'This Ashtaka shall first come down.' And thereupon the enquirer asked, 'For what cause?' And the Rishi answered, 'I lived for a few days in the abode of Ashtaka. He carried me (one day) on his car out of the town and there I beheld thousands of kine distinguished from one another by difference of hue. And beholding those kine I asked Ashtaka whose they were and Ashtaka answered me, saying, 'I have given away these kine. By this answer he gave expression to his own praise. It is for this answer of his that Ashtaka shall have to come down.' And after Narada had said so, one of them again enquired, saying, 'Three of us then will stay in heaven. Amongst us three, who shall fall down first?' And the Rishi answered, Pratardana.' And the enquirer asked, 'For what cause?' And the Rishi answered, 'I lived for some days in the abode of Pratardana also. And he carried me on his car one day. And while doing so, a Brahmana asked him saying, 'Give me a horse!' And Pratardana replied, 'After returning, I will give thee one!' And thereupon the Brahmana said, 'Let it be given to me soon.' And as the Brahmana spoke those words, the king gave unto him the steed that had been yoked on the right-hand wheel of the car. And there came unto him another Brahmana desirous of obtaining a steed. And the king having spoken to him in the same way, gave him the steed that had been yoked on the left wheel of his car. And having given away the horse unto him, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king soon gave him the horse on the left front of his car, unyoking the animal. And having done so, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king said unto him, 'Returning, I will give thee a horse.' But the Brahmana said, 'Let the steed be given to me soon.' And the king gave him the only horse he had. And seizing the yoke of the car himself, the king began to draw it. And as he did so, he said, 'There is now nothing for the Brahmanas.' The king had given away, it is true, but he had done so with detraction. And for that speech of his, he shall have to fall down from heaven. And after the Rishi had said so, of the two that remained, one asked, 'Who amongst us two shall fall down?' And the Rishi answered, 'Vasumanas.' And the enquirer asked, 'For what reason?' And Narada said, 'In course of my wanderings I arrived at the abode of Vasumanas. And at that time the Brahmanas were performing the ceremony of Swastivachana for the sake of a flowery car.[51] And I approached the king's presence. And after the Brahmanas had completed the ceremony, the flowery car became visible to them. And I praised that car, and thereupon the king told me, 'Holy one, by thee hath this car been praised. Let this car, therefore, be thine.' And after this I went to Vasumanas another time when I was in need of a (flowery) car. And I admired the car, and the king said, 'It is thine.' And I went to the king a third time and admired the car again. And even then the king exhibiting the flowery car to the Brahmanas, cast his eyes on me, and said, 'O holy one, thou hast praised the flowery car sufficiently." And the king only said these words, without making me a gift of that car. And for this he will fall down from heaven.'
"And one among them said, 'Of the one who is to go with thee, who will go and who will fall down?' And Narada answered, saying, 'Sivi will go, but I will fall down.' 'For what reason?' asked the enquirer. And Narada said, 'I am not the equal of Sivi. For one day a Brahmana came unto Sivi and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi replied unto him, saying. 'What shall I do? Let me have thy orders.' And the Brahmana answered, 'This thy son known by the name of Vrihadgarbha should be killed. And, O king, cook him for my food.' And hearing this, I waited to see what would follow. And Sivi then killed his son and cooking him duly and placing that food in a vessel and taking it upon his head, he went out in search of the Brahmana and while Sivi was thus seeking, for the Brahmana, some one told him, The Brahmana thou seekest, having entered thy city, is setting fire to thy abode and he is also setting fire, in wrath, to thy treasury, thy arsenal, the apartments of the females and thy stables for horses and elephants.' And Sivi heard all this, without change of colour, and entering his city spoke unto the Brahmana, 'O holy one, the food has been cooked.' And the Brahmana hearing this spoke not a word and from surprise he stood with downcast looks. And Sivi with a view to gratifying the Brahmana said, 'O holy one, eat thou this.' And the Brahmana looking at Sivi for a moment said, 'Eat it thyself.' And thereupon Sivi said, 'Let it be so.' And Sivi cheerfully taking the vessel from his head desired to eat it and thereupon the Brahmana caught hold of Sivi's hand and addressing him said, 'Thou hast conquered wrath. There is nothing that thou canst not give unto the Brahmanas.' And saying this, that Brahmana adored Sivi, and then as Sivi cast his eyes before him, he beheld his son standing like a child of the gods, decked in ornaments and yielding a fragrance from his body and the Brahmana, having accomplished all this, made himself visible and it was Vidhatri himself who had thus come in that guise to try that royal sage, and after Vidhatri had disappeared, the counsellors addressed the king, saying, 'Thou knowest everything. For what didst thou do all this?' And Sivi answered, 'It was not for fame, nor for wealth, nor from desire of acquiring objects of enjoyment that I did all this. This course is not sinful. It is for this that I do all this. The path which is trodden by the virtuous is laudable. My heart always inclineth towards such a course. This high instance of Sivi's blessedness I know, and I have, therefore, narrated it duly!'"
SECTION CLXLVIII
Vaisampayana said, "The sons of Pandu and those Rishis then asked Markandeya, 'Is there anybody that is blessed with longer life than thou?' And Markandeya answered them, saying, 'There is without doubt, a royal sage of the name of Indradyumna and his virtue having diminished, he fell from heaven, crying, 'My achievements are lost!' And he came unto me and asked, 'Dost thou know me?' And I answered him, saying, 'From our anxiety to acquire religious merit we do not confine ourselves to any home. We live but for a night in the same village or town. A person like us, therefore, cannot possibly know thy pursuits. The fasts and vows we observe render us weak in body and unable to follow any worldly pursuits on our own behalf. Hence, one like us cannot possibly know thee.' He then asked me, 'Is there any one who is longerlived than thou'? I answered him, saying, 'There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee. The part of the Himavat where he dwelleth is far off from here.' And at this Indradyumna became a horse and carried me to where that owl lived and the king asked the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a moment and then said unto the king, 'I do not know thee.' And the royal sage Indradyumna thereupon asked the owl, 'Is there any one who is older than thou?' And thus asked the owl answered, saying, There is a lake of the name of Indradyumna. In that lake dwelleth a crane of the name of Nadijangha. He is older than we. Ask thou him.' And at this king Indradyumna taking both myself and the owl went to that lake where the crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know the king Indradyumna?' And the crane thereupon seemed to reflect a little and then said, 'I do not know king Indradyumna.' And the crane was asked by us, 'Is there any one who is older than thou?' And he answered us, saying, 'There dwelleth in this very lake a tortoise of the name of Akupara. He is older than I. He may know something of this king. Therefore, enquire ye of Akupara. And then that crane gave information to the tortoise, saying, 'It is intended by us to ask thee something. Please come to us.' And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, 'Dost thou know this king Indradyumna?' And the tortoise reflected for a moment. And his eyes were filled with tears and his heart was much moved and he trembled all over and was nearly deprived of his senses. And he said with joined hands, 'Alas, do I not know this one? He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice. I have lived here ever since.' And after the tortoise had said all this, there came from the celestial regions a car. And an aerial voice was heard which said, addressing Indradyumna, 'Come thou and obtain the place thou deservest in heaven! Thy achievements are great! Come thou cheerfully to thy place! Here also are certain slokas: The report of virtuous deeds spreadeth over the earth and ascendeth to heaven. As long as that report lasts, so long is the doer said to be in heaven. The man whose evil deeds are bruited about, is said to fall down and live, as long as that evil report lasts in the lower regions. Therefore should man be virtuous in his acts if he is to gain Heaven. And he should seek refuge in virtue, abandoning a sinful heart.'
"And hearing these words, the king said, 'Let the car stay here as long as I do not take these old persons to the places whence I brought them. And having brought me and the owl Pravarakarna to our respective places, he went away, riding on that car, to the place that was fit for him. Being longlived, I witness all this."
Vaisampayana continued, "It was thus that Markandeya narrated all this unto the son of Pandu. And after Markandeya finished, the sons of Pandu said, 'Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!' And Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!'"
SECTION CLXLIX
Vaisampayana said, "King Yudhishthira, hearing from the illustrious Markandeya the story of the royal sage Indradyumna's regaining of Heaven, again asked the Muni, saying, 'O great Muni, tell me in what condition should a man practise charity in order to gain admission into the regions of Indra? Is it by practising charity while leading a domestic mode of life, or in boyhood, or in youth, or in old age? O, tell me about the respective merits reaped from the practice of charity in these different stages of life?'
Markandeya said, 'Life that is futile is of four kinds. Charity also that is futile is of sixteen kinds. His life is vain who hath no son; and his also who is out of pale of virtue: and his too who liveth on the food of other; and, lastly, his who cooketh for himself without giving therefrom unto the Pitris, the gods, and the guests, and who eateth of it before these all. The gift to one that has fallen away from the practice of virtuous vows, as also the gift of wealth that has been earned wrongly, are both in vain. The gift to a fallen Brahmana, that to a thief, that also to a preceptor that is false, is in vain. The gift to an untruthful man, to a person that is sinful, to one that is ungrateful, to one that officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas,[52] to a Brahmana that cooks for Sudra, to one that too by birth is a Brahmana but who is destitute of the occupations of his order, is in vain. The gift to one that has married a girl after the accession of puberty, to females, to one that sports with snakes, and to one that is employed in menial offices, is also in vain. These sixteen kinds of gifts are productive of no merits. That man who with mind clouded with darkness giveth away from fear or anger, enjoyeth the merit of such gift while he is in the womb of his mother. The man who (under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit thereof while he is in old age. Therefore, O king, the man who wishes to win the way of heaven, should under all conditions, make gifts unto Brahmanas of everything that he wishes to give away.'
"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from all the four orders, save others as well as themselves?"
"Markandeya said, 'By Japa,[53] and Mantras,[54] and Homa[55] and the study of the Vedas, the Brahmanas construct a Vedic boat[56] wherewith they save both others and themselves. The gods themselves are pleased with that man who gratifieth the Brahmanas. Indeed, a man may attain heaven at the command of a Brahmana. Thou wilt, O king, without doubt ascend to regions of everlasting bliss, in consequence of thy worship of the Pitris and the gods, and thy reverence for the Brahmanas, even though thy body is filled with phlegmatic humours and withal so dull and inert! He that desires virtue and heaven should adore the Brahmanas. One should feed Brahmanas with care on occasions of Sraddhas, although those among them that are cursed or fallen should be excluded. They also should be carefully excluded that are either excessively fair or excessively black, that have diseased nails, that are lepers, that are deceitful, that are born in bastardy of widows or of women having husbands alive; and they also that support themselves by the profession of arms. That Sraddha which is censurable, consumeth the performer thereof like fire consuming fuel. If they that are to be employed in Sraddhas happen to be dumb, blind, or deaf, care should be taken to employ them along with Brahmanas conversant with the Vedas. O Yudhishthira, listen now unto whom thou shouldst give. He that knoweth all the Vedas should give only to that able Brahmana who is competent to rescue both the giver and himself, for he, indeed, is to be regarded as able who can rescue both the giver and himself. O son of Pritha, the sacred fires do not receive such gratification from libations of clarified butter, from offerings of flowers and sandal and other perfumed pastes as from the entertainment of guests. Therefore, do thou strive to entertain guests, O son of Pandu! O king, they that give unto guests water to wash their feet, butter to rub over their (tired) legs, light during the hours of darkness, food, and shelter, have not to go before Yama. The removal (after worship) of the flowery offerings unto the gods, the removal of the remnants of a Brahmana's feast, waiting (upon a Brahmana) with perfumed pastes, and the massaging of a Brahmana's limbs, are, each of them, O foremost of kings, productive of greater merit than the gift of kine. A person, without doubt, rescueth himself by the gift of a Kapila cow. Therefore, should one give away a Kapila cow decked with ornaments unto Brahmanas. O thou of the Bharata race, one should give unto a person of good lineage and conversant with the Vedas; unto a person that is poor; unto one leading a domestic mode of life but burdened with wife and children; unto one that daily adoreth the sacred fire; and unto one that hath done thee no service. Thou shouldst always give unto such persons but not to them that are in affluence. What merit is there, O thou foremost of the Bharata race, by giving unto one that is affluent? One cow must be given unto one Brahmana. A single cow must not be given unto many. For if the cow so given away (unto many) be sold, the giver's family is lost for three generations. Such a gift would not assuredly rescue the giver nor the Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth the merit of giving away a hundred pieces of gold for ever. He that giveth away a strong bull capable also of drawing the plough, is certainly rescued from all difficulties and finally goeth to heaven. He that giveth away land unto a learned Brahmana, hath all his desires fulfilled. The tired traveller, with weakened limbs and feet besmeared with dust, asks for the name of him that may give him food. There are men who answer him by telling him the name. That wise man who informs these toil-worn ones of the name of the person who may give them food, is, without doubt, regarded as equal in merit unto the giver himself of food. Therefore, abstaining from other kinds of gift, give thou food. There is no merit (arising out of gifts) that is so great as that of giving food. The man that according to the measure of his might gives well-cooked and pure food unto the Brahmanas, acquires, by that act of his, the companionship of Prajapati (Brahma). There is nothing superior to food. Therefore, food is regarded as the first and foremost of all things (to be given away). It hath been said that food itself is Prajapati. And Prajapati is regarded as the Year. And the Year is sacrifice. And everything is established in sacrifice, for it is from sacrifice that all creatures, mobile and immobile, take their origin. For this reason, it hath been heard by us, food is the foremost of all things. They that give away lakes and large pieces of water, and tanks and wells, and shelter and food and they that have sweet words for all, have not to hear the admonitions of Yama. With him who gives rice, and wealth earned by his labour, unto Brahmana of good behaviour, the earth is satisfied. And she poureth upon him showers of wealth. The giver of food walketh first, after him the speaker of truth and he that giveth unto persons that do not solicit. But the three go to the same place.'"
Vaisampayana continued, 'Hearing all this, Yudhishthira, along with his younger brothers, impelled by curiosity, again addressed the high-souled Markandeya, saying, 'O great Muni, what is the distance of Yama's region from that of men? What is its measurement? How also do men pass it over? And by what means? O, tell me all this!'
"Markandeya said, 'O king, O them foremost of virtuous men, this question of thine appertains to a great mystery. It is sacred and much applauded by the Rishis. Appertaining as it also does to virtue, I will speak of it to thee. The distance of Yama's region from the abode of men is, O king, eighty-six thousand Yojanas! The way is over space, without water, and very terrible to behold; Nowhere on that road is the shade of a tree, nowhere any water, and nowhere any resting place in which the traveller, when fatigued, may rest for some moments. And men and women and all on earth that have life, are forcibly led along this way by the messengers of Yama. Those creatures that obey the mandates of the grim king, and they, O king, that have given horses and other good conveyances unto Brahmanas, proceed along this way on those animals and vehicles. And they that have given umbrellas proceed along this way with umbrellas warding off the sun's rays. And they that have given food, proceed without hunger, while they that have not given food proceed afflicted with hunger. And they that have given robes, proceed along this way attired in robes while they that have given none, proceed naked. And they that have given gold, proceed in happiness, themselves decked in ornaments. And they that have given land, proceed with every desire completely gratified. And they that have given grain, proceed without being afflicted with any want. And they that have given houses, proceed happily on cars. And those men that have given something to drink, proceed with cheerful hearts unafflicted with thirst. And they that have given lights, proceed happily lighting the way before them. And they that have given kine, proceed along the way happily, freed from all their sins. And they that have fasted for a month, proceed on cars drawn by swans. And they who have fasted for six nights, proceed on cars drawn by peacocks. And, O son of Pandu, he that fasteth three nights upon only one meal without a second during this period goeth into a region free from disease and anxiety. And water hath this excellent property that it produceth happiness in the region of Yama. And they that give water find for themselves a river there of the name of Pushpodaka. And the givers of water on the earth drink cool and ambrosial draughts from that stream. And they that are of evil deeds have pus ordained for them. Thus, O great king, that river serveth all purposes. Therefore, O king, adore thou duly these Brahmanas (that are with thee). Weak in limbs owing to the way he has walked, and besmeared with the dust of the high-road, the traveller enquireth for the name of him who giveth food, and cometh in hope to his house. Adore thou him with reverent attention, for he indeed is a guest, and he is a Brahmana. The gods with Indra at their head follow him as he proceedeth. And if he is adored, the gods with Indra become gratified, and if he is not adored, the celestials with their chief become cheerless. Therefore, O thou foremost of kings, worship thou these Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What dost thou desire to hear from me again?'
"Yudhishthira said, 'O master, conversant thou art with virtue and morality, and so I desire to repeatedly listen to thee as thou speakest on sacred subjects appertaining to virtue and morals.'
"Markandeya said, 'O king, I will now speak on another sacred subject appertaining to eternal interests and capable of washing off all sins. Listen thou with rapt attention. O thou foremost of the Bharatas, the merit equal to that of giving away a Kapila cow in (the tirtha called) Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as the earth remains wet with water which a Brahmana hath touched with his feet, so long do Pitris drink water of cups made of lotus-leaves. If the guest is welcomed (with enquiries about his welfare), the deities of fire become glad; and if he is offered a seat, it is the god of a hundred sacrifices, who is gratified. If his feet are washed, it is the Pitris who are delighted; and if he is fed it is Prajapati that is pleased. One should with collected soul, give a cow when (during her throes) the feet and head of her calf are visible, before her delivery is complete. A cow with her calf in the air in course of falling from the uterus to the earth, is to be regarded as equal to the earth herself. He, therefore, that giveth away such a cow, reapeth the merit of giving away the earth. And he that giveth away such a cow, is adored in heaven for as many thousands of Yugas as there are bristles on the bodies of the animal and her young one together. And, O Bharata, he that having accepted a thing in gift giveth it away immediately unto a person that is virtuous and honest, reapeth very great merit. Without doubt, he reapeth the fruit of giving away the whole earth to her utmost limits and with her oceans and seas and caves, her mountains and forests and woods. That Brahmana who eateth in silence from a plate, keeping his hands between his knees, succeedeth in rescuing others. And those Brahmanas that abstain from drink and who are never spoken of by others as having any faults and who daily read the Samhitas, are capable of rescuing others. Libations of butter and edible offerings should all be presented to a Brahmana who is learned in the Vedas. And as libations of clarified butter poured into fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas can never go in vain. The Brahmanas have anger for their weapon; they never fight with arms of iron and steel. Indeed the Brahmanas slay with anger like Indra slaying the Asuras with his thunder-bolt.
Thus prelection appertaining to virtue and morality is now over. Hearing this, the Munis of the forest of Naimisha were filled with delight. And those ascetics were also freed from grief and anger by listening to it. And they were also purged of all their sins in consequence of this. And, O king, those human beings that listen to it become freed from the obligation of rebirth.'
"Yudhishthira said, 'O thou of great wisdom, what purification is there by which a Brahmana may always keep himself pure? I desire to hear of it from thee, O thou foremost of all virtuous men!"
"Markandeya answered, 'There are three kinds of purity, viz., purity in speech, purity in deed, and purity achieved by use of water. He that has recourse to these three different kinds of purity, attains, without doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the morning and the evening, and who recites meditatively the sacred goddess Gayatri who is the mother of the Vedas, sanctified by the latter, is freed from all his sins. Even if he accepts in gift the entire earth with her oceans, he doth not, on that account, suffer the least unhappiness. And those heavenly bodies in the sky including the sun that may be inauspicious and hostile towards him soon become auspicious and favourable towards him in consequence of these acts of his, while those stars that are auspicious and favourable become more auspicious and more favourable in consequence of such conduct of his. And terrible Rakshasas subsisting on animal food, or gigantic and fierce mien, all become unable to prevail over a Brahmana who practiseth these purifications. The Brahmanas are even like blazing fires. They incur no fault in consequence of teaching, of officiating at sacrifices, and of accepting gifts from others. Whether the Brahmana be cognisant of the Vedas or ignorant of them, whether they be pure or impure, they should never be insulted, for Brahmanas are like fires. As the fire that blazeth up in the place set apart for the cremation of the dead is never regarded impure on that account, so the Brahmana, be he learned or ignorant, is always pure. He is great and a very god! Cities that are adorned with walls and gates and palaces one after another, lose their beauty if they are bereft of Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished in the Vedas, duly observing the duties of their order and possessed of learning and ascetic merit, reside. O son of Pritha, that spot, be it a wood or pasture land, where learned Brahmanas reside, hath been called a city. And that place, O king, becometh a tirtha also. By approaching a king that offereth protection, as also a Brahmana possessed of ascetic merit, and by offering worship unto both, a man may purge off his sins immediately. The learned have said that ablutions in the sacred tirthas, recitation of the names of holy ones, and converse with the good and virtuous, are all acts worthy of applause. They that are virtuous and honest always regard themselves as sanctified by the holy companionship of persons like themselves and by the water of pure and sacred converse. The carrying of three staffs, the vow of silence, matted hair on head, the shaving of the crown, covering one's person with barks and deerskins, the practice of vows, ablutions, the worship of fire, abode in the woods, emaciating the body, all these are useless if the heart be not pure. The indulgence of the six senses is easy, if purity be not sought in the object of enjoyment. Abstinence, however, which of itself is difficult, is scarcely easy without purity of the objects of enjoyment. O king of kings, among the six senses, the mind alone that is easily moved is the most dangerous! Those high-souled persons that do not commit sins in word, deed, heart and soul, are said to undergo ascetic austerities, and not they that suffer their bodies to be wasted by fasts and penances. He that hath no feeling of kindness for relatives cannot be free from sin even if his body be pure. That hard-heartedness of his is the enemy of his asceticism. Asceticism, again, is not mere abstinence from the pleasures of the world. He that is always pure and decked with virtue, he that practises kindness all his life, is a Muni even though he may lead a domestic life. Such a man is purged of all his sins. Fasts and other penances cannot destroy sins, however much they may weaken and dry up the body that is made of flesh and blood. The man whose heart is without holiness, suffers torture only by undergoing penances in ignorance of their meaning. He is never freed from sins of such acts. The fire he worshippeth doth not consume his sins. It is in consequence of holiness and virtue alone that men attain to regions of blessedness, and fasts and vows become efficacious. Subsistence on fruits and roots, the vow of silence, living upon air, the shaving of the crown, abandonment of a fixed home, the wearing of matted locks on the head, lying under the canopy of heaven, daily fasts, the worship of fire, immersion in water, and lying on the bare ground,--these alone cannot produce such a result. They only that are possessed of holiness succeed, by knowledge and deeds, to conquer disease, decrepitude and death, and acquire a high status. As seeds that have been scorched by fire do not sprout forth, so the pains that have been burnt by knowledge cannot effect the soul. This inert body that is only like a block of wood when destitute of souls, is, without doubt, short lived like froth in the ocean. He that obtaineth a view of his soul, the soul that resideth in every body, by help of one or half of a rhythmic line (of the Vedas), hath no more need for anything. Some obtaining a knowledge of identity with the Supreme Soul from but two letters (of the Vedas) and some from hundreds and thousands of rhythmic lines, acquire salvation, for the knowledge of one's identity with the Supreme Soul is the sure indication of salvation. The men of old, distinguished for their knowledge, have said, neither this world nor that hereafter nor bliss can be his who is disturbed by doubts. And belief of one's identity with the Supreme Soul is the indication of salvation. He that knoweth the true meaning of the Vedas, understandeth their true use. Such a man is affrighted at the Vedic ritual like a man at sight of a forest conflagration. Giving up dry disputation, have recourse to Sruti and Smriti, and seek thou, with the aid of thy reason, the knowledge of the Undecaying One that is without a second. One's search (after this knowledge) becometh futile from defect of means. Therefore, should one carefully strive to obtain that knowledge by aid of the Vedas. The Vedas are the Supreme Soul; they are His body; they are the Truth. The soul that is bounded by the animal organism is incompetent to know Him in whom all the Vedas merge. That Supreme Soul, however, is capable of being known by the pure intellect. The existence of the gods as stated in the Vedas, the efficacy of acts, and the capacity for action of being furnished with bodies, are noticeable in every Yuga. Independence of these and annihilation are to be sought from purity of the senses. Therefore, the suspension of the function of the senses is the true fasting. One may attain to heaven by asceticism, one may obtain objects of enjoyment by the practice of charity and may have his sins purged off by ablutions in tirthas. But complete emancipation cannot be had except by knowledge.'"
Vaisampayana continued, "Thus addressed, O great king, by the Rishi, Yudhishthira of great fame then said, 'O holy one, I desire to listen to the rules about that charity which is meritorious."
"Markandeya said, 'O great king, O Yudhishthira, the rules about charity which thou wishest to hear from me are always highly regarded by me. Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas. O king, he that foundeth a dharmasala and established there a person to look after all comers, is crowned with the merits of all the sacrifices. He that giveth away a horse at a tirtha where the current of the river runneth in a direction opposite to its general course, reapeth merit that is inexhaustible. The guest that comes to one's house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible. As men cross seas by vessels, so are the givers mentioned above are saved from all their sins. So what is given unto Brahmanas produceth, like gift of curds, inexhaustible merits. A gift on particular lunations produceth merit that is twice as much as a gift on other days. That in a particular season produceth merit ten times greater that in other seasons. That in a particular year produceth merit a hundred times greater than in other years. And lastly, a gift on the last day of the last month of the year produceth merit that is inexhaustible. A gift also that is made while the Sun is on the solstitial points, one again that is made on the last day of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and the Sun, produce merit that is inexhaustible. The learned have also said that gifts made during the seasons produce merit that is ten times, those made during the change of seasons, a hundred times--and those made during the days when Rahu is visible, a thousand times--greater than what is produced by gifts at other time; while a gift made on the last day of the Sun's course through Libra and Aries produces merit that knows no diminution. O king, no one can enjoy landed possessions unless he giveth away land, and no one can go on cars and vehicles unless he giveth away these. Indeed a person on rebirth obtaineth the fruition of whatever objects he hath in view at the time of making a gift to a Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing so eternal as a gift. Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!'"
SECTION CC
Vaisampayana said, "Having, O great king, heard from the illustrious Markandeya the history of the attainment of heaven by the royal sage Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked that sinless Muni endued with great ascetic merit and long life, saying, 'Thou knowest, O virtuous one, the entire host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal genealogies and many eternal lines of Rishis! O best of Brahmanas, there is nothing in this world that thou dost not know! Thou knowest also, O Muni, many delightful stories about men, Snakes and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that unvanquished king of Ikshavaku's race changed his name, assuming another, viz., Dhundhumara. O thou best of Bhrigu's line, I desire to know in detail why the name of Kuvalaswa of great intelligence underwent such a change!'"
Vaisampayana continued, "Thus addressed by Yudhishthira, the great Muni Markandeya, O Bharata, then began the history of Dhundhumara!"
Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then! Listen now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race came to be known as Dhundhumara. O son, O Bharata, there was a celebrated Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness. And, O great king, the Rishi Utanka underwent ascetic austerities of the severest kind and the lord Utanka underwent those penances for numberless years with the object of obtaining the favours of Vishnu, and gratified with his penances that illustrious Lord presented himself before Utanka. And beholding the Deity, the Rishi in all humility began to gratify him with many hymns, and Utanka said, 'O thou of great effulgence all creatures with the gods, Asuras and human beings, all things that are mobile or immobile, even Brahma himself, the Vedas, and all things that are capable of being known, have, O lord, been created by thee! The firmament is thy head, O god, and the sun and the moon are thy eyes! And, O Unfading One, the winds are thy breath and fire thy energy! The directions of the horizon constitute thy arms and the great ocean thy stomach! And, O god, the hills and mountains constitute thy thigh and the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and the plants the bristles on thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods, the Asuras and the great Snakes all wait upon thee with humility, adoring thee with various hymns! O Lord of the Universe, created things are pervaded by thee. The great Rishis of high energy and ever plunged in ascetic meditation, always adore thee. When thou art gratified, the universe is in peace. And when thou art angry, terror pervadeth every soul. Thou art, O Lord, the great dispeller of all terrors and thou art the One Supreme Male Being! Thou art the cause of happiness of both gods and human beings! And, O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee that the Asuras in the height of their power were destroyed! It is owing to thy prowess, O God, that the celestials obtained peace and happiness and, O thou of great effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the Creator and destroyer of all creatures in the world. It is by adoring thee that the gods have obtained happiness. It was thus, O Yudhishthira, that the high-souled Utanka praised the Lord of the senses. And Vishnu, therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon that thou desirest.' And Utanka said, 'This indeed hath, been a great boon to me, in that I have been able to behold Hari, that eternal Being, that divine Creator, that Lord of the universe!" Thus addressed Vishnu said, 'I am gratified with this absence of all desires on thy pail and with thy devotion, O thou best of men! But, O Brahmanas, O regenerate one, thou shouldst of a certainty accept some boon from me! Thus requested by Hari to accept a boon Utanka then, O thou best of Bharatas, with joined hands begged a boon saying, 'O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion.' And hearing these words of Utanka, the holy one said, 'O regenerate one, all this shall happen to thee through my grace. And there will also appear in thee a yoga power endued with which thou shalt achieve a great thing for the dwellers of Heaven, as also for the triple world. Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura. O son, there will appear a king of invincible energy and great prowess and he will be born in the race of Ikshvaku and will be known by the name of Vrihadaswa who will have a son of the name of Kuvalaswa endued with great holiness and self-control and celebrity. And that best of kings will be furnished with yoga power springing from me and urged and commended by thee, O regenerate Rishi, that king will be the slayer of the Asura Dhundhu.' And having said these words unto that Brahmana, Vishnu disappeared there and then."
SECTION CCI
Markandeya said, "O king, after the death of Ikshvaku, a highly virtuous king of the name of Sasada, ascending the throne of Ayodhya ruled this earth. And from Sasada was descended Kakutstha of great energy. And Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was by this Sravastha that the city called Sravasthi was built and from Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons and all these sons were fierce and powerful and skilled in learning. And Kuvalaswa excelled his father in every quality. And when the time came, his father Vrihadaswa installed him--the brave and highly virtuous Kuvalaswa--on the throne. And having thus made over the royal dignity to his son, that slayer of foes--king Vrihadaswa of great intelligence--retired into the woods for asceticism."
"Markandeya continued, 'O king, when the royal sage Vrihadaswa was about to retire into the woods, that best of Brahmanas, Utanka heard of it. And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism. And Utanka said, 'O king, to protect (the people) is thy duty. It behoveth thee to do that duty of thine. Let us be free from all anxiety through thy grace. Possessed as thou art of a great soul, protected by thee, the earth will be freed from all dangers. Therefore, it behoveth thee, not to retire into the woods. Great merit attaches to the act of protecting people in this world. Such merit can never be acquired in the woods. Let not thy heart, therefore, turn to this course. The merit, great king, that was acquired in days of old by great royal sages by protecting their subjects was so great that nothing equal to it could be seen. The king should always protect his subjects. It behoveth thee, therefore, to protect thy people. O lord of the earth, I cannot (at present) perform my ascetic devotions peacefully. Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it occupies a level country and is without any water. And it extends many yojanas in length and breadth and in that desert dwells a chief of the Danavas called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and is fierce and terrible and possessed of great prowess. And endued with immeasurable energy, that Danava, O king, dwelleth under the ground, and, O king, it behoveth thee to retire into the woods, having first slain that Asura. That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsire of all creatures, that Asura hath become incapable of being slain by the gods and Daityas and Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eternal and undying fame. And O king, when at the end of every year that wicked Asura lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around and for all this, O king, I cannot rest in peace in my asylum. Slay thou him, O king, for the good of the world. Indeed, when that Asura is slain the triple world will be in peace and happiness. That thou art competent, O king, to slay that Asura, I fully believe. Thy energy will be enhanced by Vishnu with the addition of his own. In days of old, O king, Vishnu gave this boon that the king who should slay this fierce and great Asura would be pervaded by the invincible energy of Vishnu himself. Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king, that is endued with small energy himself will be capable of consuming him, even if he were to strive for a hundred years.'"
SECTION CCII
"Markandeya said, 'Thus addressed by Utanka, that unvanquished royal sage, with joined hands, O thou foremost of the Kuru race, replied unto Utanka, saying, 'This visit of thine, O Brahmana, will not be in vain. This my son, O holy one, known by the name of Kuvalaswa is endued with steadiness and activity. In prowess also he is unequalled on earth. Without doubt he will accomplish all this that is agreeable to thee, aided by all his brave sons endued with arms like unto iron maces. Give me leave to retire, O Brahmana, for I have now given up my weapons.' Thus addressed by the king, that Muni of immeasurable energy replied unto him, saying, 'So be it." And the royal sage Vrihadaswa then, having commended his son to obey the behest of the high-souled Utanka saying, 'Let it be done by thee,' himself retired into an excellent forest.'
"Yudhishthira said, 'O holy one, O thou possessed of the wealth of asceticism, who was this Daitya of great energy? Whose son and whose grandson was he? I desire to know all this; O thou possessed of the wealth of asceticism I never heard of this mighty Daitya before. I desire to know all this truly, O holy one, and with all particulars in detail, O thou of great wisdom and ascetic wealth!'
"Markandeya said, 'O monarch, know everything as it happened, O ruler of men, as I narrate the particulars truly, O thou of great wisdom! When the world became one broad expanse of water and creatures mobile and immobile were destroyed, when, O bull of the Bharata race, the entire creation came to its end. He who is the Source and Creator of the Universe, viz., the Eternal and unfading Vishnu, He who is called by Munis crowned with ascetic success as the Supreme Lord of the Universe, that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of immeasurable energy, and the Creator of the Universe, that highly-blessed and holy Hari, knowing no deterioration, lay on the hood of that Snake encircling the whole Earth and as the Deity lay asleep on that bed, a lotus, endued with great beauty and effulgence equal unto that of the Sun, sprang from his navel. And from that lotus possessed of effulgence like unto the Sun's, sprang the Grandsire Brahma, that lord of the worlds who is the four Vedas, who hath four forms and four faces, who is invincible in consequence of his own energy and who is endued with mighty strength and great prowess and as the Lord Hari of wondrous frame, possessed of great lustre and decked with a crown and the Kaustubha gem and attired in purple silk, lay stretched for many a yojana on that excellent bed furnished by the hood of the snake itself extending far and wide, blazing, O king, in his beauty and the lustre of his own body like a thousand Suns concentrated in one mass. He was beheld some time after by two Danavas of great prowess named Madhu and Kaitabha and beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much and they began to terrify and alarm Brahma of immeasurable prowess, and the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble and when the lotus-stalk trembled, Kesava awoke. And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I am gratified with you! Therefore, I will grant you excellent boons!' And thereupon both those proud and mighty Danavas, O king, laughingly replied unto Hrishikesa, saying, 'Ask boons of us, O Divine one! O thou that art the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will grant thee a boon! Therefore, ask thou of us anything that cometh to thy mind.' Thus addressed by them the holy one spoke, 'Ye brave ones, I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy. There is no male person like unto any of you. O ye of unbaffled prowess, submit ye to be slain by me. Even that is what I desire to accomplish for the good of the world.' Hearing these words of the Deity, both Madhu and Kaitabha said, 'We have never before spoken an untruth; no, not even in jest; what shall we say of other occasions! O thou foremost of male Beings, know that we have ever been firm in truth and morality. In strength, in forms, in beauty, in virtue, in asceticism, in charity, in behaviour, in goodness, in self control, there is no one equal unto either of us. A great danger, O Kesava, hath approached us. Accomplish thou, therefore, what thou hast said. No one can prevail over Time. But, O Lord, there is one thing that we desire to be done by thee. O thou best and foremost of all Deities, thou must slay us at a spot that is absolutely uncovered. And, O thou of excellent eyes, we also desire to become thy sons. This is the boon that we desire, know then, O chief of the gods! Let not that O Deity, be false which thou hadst at first promised to us.' The Holy One then replied unto them saying, 'Yes, I will do as ye desire. Everything will be as ye wish!'
"Markandeya continued, 'Then Govinda began to reflect but uncovered space found he none and when he could not discover any spot that was uncovered on earth or in the sky, that foremost Deity then beheld his thighs to be absolutely uncovered. And there, O king, the illustrious Deity cut off the heads of Madhu and Kaitabha with his keenedged discus!'"
SECTION CCIII
"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu and Kaitabha, and possessed of great energy and prowess, he underwent ascetic penances of great austerity and he stood erect on one leg and reduced his body to a mass of only veins and arteries, and Brahma, gratified with him, gave him a boon. And the boon he had asked of the lord Prajapati was in these words, 'Let no one among the gods, the Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be capable of slaying me. Even this is the boon that I ask of thee.' And the Grandsire replied unto him saying, 'Let it be as thou wishest. Go thy way.' And thus addressed by the Grandsire, the Danava placed the feet of the Deity on his head and having thus touched with reverence the Deity's feet he went away and possessed of mighty energy and prowess. Dhundhu, having obtained the boon hastily approached Vishnu remembering the death of his father at the hands of that Deity, and the wrathful Dhundhu having vanquished the gods with the Gandharvas began to distress all the celestials with Vishnu at their head. And at last O bull of the Bharata race, that wicked souled Asura arriving at a sea of sands known by the name of Ujjalaka, began to distress to the utmost of his might the asylum of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave underneath the sands in the observance of fierce ascetic and severe austerities with the object of destroying the triple world, and while the Asura lay breathing near the asylum of Utanka that Rishi possessed of the splendour of fire, king Kualaswa with his troops, accompanied by the Brahmana Utanka, as also by all his sons set out for that region, O bull of the Bharata race! And after that grinder of foes, the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand sons all of whom were exceedingly powerful, the illustrious Lord Vishnu filled him with his own energy at the command of Utanka and impelled by the desire of benefiting the triple world and while that invincible hero was proceeding on his way and loud voice was heard in the sky repeating the words, 'This fortunate and unslayable one will become the destroyer of Dhundhu to-day.' And the gods began to shower upon him celestial flowers. And the celestial kettle drums began to sound their music although none played upon them. And during the march of that wise one, cool breezes began to blow and the chief of the celestials poured gentle showers wetting the dust on the roads and, O Yudhishthira, the cars of the celestials could be seen high over the spot where the mighty Asura Dhundhu was. The gods and Gandharvas and great Rishis urged by curiosity, came there to behold the encounter between Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of sands and the king ordered that wilderness to be excavated and after the king's sons had excavated that sea of sands for seven days, they could see the mighty Asura Dhundhu. And, O bull of the Bharata race, the huge body of that Asura lay within those sands, effulgent in its own energy like the Sun himself. And Dhundhu, O king, was lying covering the western region of the desert and surrounded on all sides by the sons of Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces and heavy and short clubs and axes and clubs, with iron spikes and darts and bright and keen-edged swords, and thus assaulted, the mighty Danava rose from his recumbent posture in wrath. And enraged, the Asura began to swallow those various weapons that were hurled at him and he vomited from his mouth fiery flames like unto those of the fire called Samvarta that appeareth at the end of the Yuga and by those flames of his, the Asura consumed all the sons of the king and, O tiger among men, like the Lord Kapila of old consuming the sons of king Sagara, the infuriated Asura overwhelming the triple world with the flames vomited from his mouth, achieved that wonderful feat in a moment. And, O thou best of the Bharatas, when all those sons of king Kuvalaswa were consumed by the fire emitted by the Asura in wrath, the monarch, possessed as he was of mighty energy, then approached the Danava who, like unto a second Kumbhakarna of mighty energy, had come to the encounter after waking from his slumbers. From the body of the king, O monarch, then began to flow a mighty and copious stream of water and that stream soon extinguished, O king, the fiery flames emitted by the Asura. And, O great king, the royal Kuvalaswa, filled with Yoga force, having extinguished those flames by the water that issued from his body, consumed that Daitya of wicked prowess with the celebrated weapon called Brahma for relieving the triple world of its fears, and the royal sage Kuvalaswa, having consumed that great Asura, that foe of the celestials and slayer of all enemies, by means of that weapon became like unto a second chief of the triple world and the high-souled king Kuvalaswa having slain the the Asura Dhundhu, became from that time known by the name of Dhundhumara and from that time he came to be regarded as invincible in battle, and the gods and the great Rishis who had come to witness that encounter were so far gratified with him that they addressed him saying, 'Ask thou a boon of us!' And thus solicited by the gods, the king bowed to them and filled with joy, the king said unto them, with joined hands these words, 'Let me be always able to give wealth unto superior Brahmanas! Let me be invincible as regards all foes! Let there be friendship between myself and Vishnu! Let me have no ill-feeling towards any creature! Let my heart always turn to virtue! And let me (finally) dwell in heaven for ever!' And the gods and the Rishis and Utanka, hearing this were exceedingly gratified and all of them said, 'Let it be as thou wishest!' And, O king, having also blessed him with many other speeches, the gods and the great Rishis then went away to their respective abodes. And, O Yudhishthira, after the slaughter of all his sons, king Kuvalaswa had still three sons left, and, O thou of the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa. It is from them, O king, that the illustrious line of kings belonging to Ikshvaku's race, all possessed of immeasurable prowess, hath sprung.
"It was thus, O best of king, that that great Daitya of the name Dhundhu, the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this also that king came to be called by the name of Dhundhumara. And indeed, the name he assumed was no empty one but was literally true.
"I have now told thee all that thou hadst asked me, viz., all about that person in consequence of whose act the story of Dhundhu's death hath become famous. He that listeneth to this holy history connected with the glory of Vishnu, becometh virtuous and obtaineth children. By listening to this story on particular lunations, one becometh blessed with long life and great good fortune. And freed from every anxiety one ceaseth to have any fear of diseases."
SECTION CCIV
Vaisampayana said, "O thou foremost of the Bharata race, king Yudhisthira then asked the illustrious Markandeya a difficult question about morality, saying, 'I desire to hear, O holy one, about the high and excellent virtue of women. I desire to hear from thee, O Brahmana, discourse about the subtle truths of morality. O regenerate Rishi, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the preceptor--these and other objects ordained by the gods, appear to us as Deities embodied! All these that are reverend ones are worthy of our best regard. So also is the woman who adoreth one lord. The worship that chaste wives offer unto their husbands appeareth to me to be fraught with great difficulty. O adorable one, it behoveth thee to discourse to us of the high and excellent virtue of chaste wives--of wives who restraining all their senses and keeping their hearts under complete control regard their husbands as veritable gods. O holy and adorable one, all this appears to me to be exceedingly difficult of accomplishment. O regenerate one, the worship that sons offer to their mothers and fathers and that wives offer to their husbands, both seem to me to be highly difficult. I do not behold anything that is more difficult than the severe virtue of chaste women. O Brahmana, the duties that women of good behaviour discharge with care and the conduct that is pursued by good sons towards their fathers and mothers appear to me to be most difficult of performance. Those women that are each devoted to but one lord, they that always speak the truth, they that undergo a period of gestation for full ten months--there is nothing, O Brahmana, that is more difficult than that is done by these. O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection! Those persons also who being always engaged in acts of cruelty and there by incurring general hatred, succeed yet in doing their duties accomplish what, in my opinion, is exceedingly difficult. O regenerate one, tell me the truths of the duties of the Kshatriya order. It is difficult, O twice-born one, for those high-souled ones to acquire virtue who by the duties of their order are obliged to do what is cruel. O holy one, thou art capable of answering all questions; I desire to hear thee discourse on all this. O thou foremost of Bhrigu's race, I desire to listen to all this, waiting respectfully on thee, O thou of excellent vows!'
"Markandeya said, 'O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women."
SECTION CCV
"Markandeya said, 'There was, O Bharata, a virtuous ascetic of the name of Kausika and endued with wealth of asceticism and devoted to the study of the Vedas, he was a very superior Brahmana and that best of Brahmanas studied all the Vedas with the Angas and the Upanishadas and one day he was reciting the Vedas at the foot of a tree and at that time there sat on the top of that tree a female crane and that she-crane happened at that time to befoul the Brahmana's body and beholding that crane the Brahmana became very angry and thought of doing her an injury and as the Brahmana cast his angry glances upon the crane and thought also of doing her an injury, she fell down on the ground and beholding the crane thus fallen from the tree and insensible in death, the Brahmana was much moved by pity and the regenerate one began to lament for the dead crane saying, 'Alas, I have done a bad deed, urged by anger and malice!'
"Markandeya continued, 'Having repeated these words many times, that learned Brahmana entered a village for procuring alms. And, O bull of the Bharata race, in course of his eleemosynary round among the houses of persons of good lineage, the Brahmana entered one such house that he knew from before. And as he entered the house, he said, 'Give'. And he was answered by a female with the word, 'Stay'. And while the housewife was engaged, O king, in cleaning the vessel from which alms are given, her husband, O thou best of the Bharatas, suddenly entered the house, very much afflicted with hunger. The chaste housewife beheld her husband and disregarding the Brahmana, gave her lord water to wash his feet and face and also a seat and after that the black-eyed lady, placing before her lord savoury food and drink, humbly stood beside him desirous of attending to all his wants. And, O Yudhishthira, that obedient wife used every day to eat the orts of her husband's plate and, always conducting herself in obedience to the wishes of the lord, that lady ever regarded her husband, and all her heart's affections inclined towards her lord. Of various and holy behaviour and skilful in all domestic duties and attentive to all her relatives, she always did what was agreeable and beneficial to her husband and she also, with rapt senses attended to the worship of the gods and the wants of guests and servants and her mother-in-law and father-in-law.
"And while the lady of handsome eyes was still engaged in waiting upon her lord, she beheld that Brahmana waiting for alms and beholding him, she remembered that she had asked him to wait. And remembering all this, she felt abashed. And then that chaste woman possessed of great fame, took something for alms and went out, O thou foremost of the Bharatas, for giving it unto that Brahmana. And when she came before him, the Brahmana said, 'O best of women, O blessed one, I am surprised at thy conduct! Having requested me to wait saying, 'Stay' thou didst not dismiss me!'
"Markandeya continued, 'O lord of men beholding that Brahmana filled with wrath and blazing with his energy, that chaste woman began to conciliate him and said, 'O learned one, it behoveth thee to forgive me. My husband is my supreme god. He came hungry and tired and was being served and waited upon by me.' Hearing this, the Brahmana said, 'With thee Brahmanas are not worthy of superior regard. Exaltest thou thy husband above them? Leading a domestic life, dost thou disregard Brahmanas? Indra himself boweth down unto them, what shall I say of men on earth. Proud woman, dost thou not know it, hast thou never heard it, that the Brahmanas are like fire and may consume the entire earth?' At these words of that Brahmana the woman answered, 'I am no she-crane, O regenerate Rishi! O thou that art endued with the wealth of asceticism, cast off this anger of thine. Engaged as thou are, what canst thou do to me with these angry glances of thine? I do not disregard Brahmanas. Endued with great energy of soul, they are like unto the gods themselves. But, O sinless one, this fault of mine it behoveth thee to forgive. I know the energy and high dignity of Brahmanas that are possessed of wisdom. The waters of the ocean have been made brackish and undrinkable by the wrath of the Brahmanas. I know also the energy of Munis of souls under complete control and endued with blazing ascetic merit. The fire of their wrath to this day hath not been extinguished in the forest of Dandaka. It was for his having disregarded the Brahmanas that the great Asura--the wicked and evil-minded Vatapi was digested when he came in contact with Agastya. It hath been heard by us that the powers and merits of high-souled Brahmanas are great. But, O Brahmana, as regenerate ones of high souls are great in wrath, so are they equally great in forgiveness. Therefore, O sinless one, it behoveth thee to forgive me in the matter of this my offence. O Brahmana, my heart inclineth to that merit which springeth from the service of my husband, for I regard my husband as the highest among all the gods. O best of Brahmanas, I practise that virtue which consists in serving my husband whom I regard as the highest Deity. Behold, O regenerate one, the merit that attaches to the service of one's husband! I know that thou hast burnt a she-crane with thy wrath! But, O best of regenerate ones, the anger that a person cherishes is the greatest of foes which that person hath. The gods know him for a Brahmana who hath cast off anger and passion. The gods know him for a Brahmana who always speaketh the truth here, who always gratifieth his preceptor, and who, though injured himself, never returneth the injury. The gods know him for a Brahmana who hath his senses under control, who is virtuous and pure and devoted to the study of the Vedas, and who hath mastery over anger and lust. The gods know him for a Brahmana who, cognisant of morals and endued with mental energy, is catholic in religion and looketh upon all equal unto himself. The gods know him for a Brahmana who studieth himself and teacheth others, who performeth sacrifices himself and officiateth at the sacrifices of others, and who giveth away to the best of his means. The gods know that bull among the regenerate ones for a Brahmana who, endued with liberality of soul, practiseth the Brahmacharya vow and is devoted to study,--in fact who is vigilantly devoted to the study of the Vedas. Whatever conduceth to the happiness of the Brahmanas is always recited before these. Ever taking pleasure in truth, the hearts of such men never find joy in untruth. O thou best of regenerate ones, it hath been said that the study of the Vedas, tranquillity of soul, simplicity of behaviour, and repression of the senses, constitute the eternal duties of the Brahmana. Those cognisant with virtue and morals have said that truth and honesty are the highest virtue. Virtue that is eternal is difficult of being understood. But whatever it is, it is based on truth. The ancients have declared that virtue dependeth on sruti. But, O foremost of regenerate ones, virtue as exposed in sruti appears to be of various kinds. It is, therefore, too subtle of comprehension. Thou, O holy one, art cognisant of virtue, pure, and devoted to the study of the Vedas. I think, however, O holy one, that thou dost not know what virtue in reality is. Repairing to the city of Mithila, enquire thou of a virtuous fowler there, if indeed, O regenerate one, thou art not really acquainted with what constitutes the highest virtue. There liveth in Mithila a fowler who is truthful and devoted to the service of his parents and who hath senses under complete control. Even he will discourse to thee on virtue. Blessed be thou, O best of regenerate ones, if thou likest, repair thither. O faultless one, it behoveth thee to forgive me, if what I have said be unpalatable, for they that are desirous of acquiring virtue are incapable of injuring women!'
"At these words of the chaste woman, the Brahmana replied, saying, 'I am gratified with thee. Blessed be thou; my anger hath subsided, O beautiful one! The reproofs uttered by thee will be of the highest advantage to me. Blessed be thou, I shall now go and accomplish what is so conducive, O handsome one, to my benefit!'
"Markandeya continued, 'Dismissed by her, Kausika, that best of regenerate ones, left her house, and, reproaching himself, returned to his own abode.'"
SECTION CCVI
"Markandeya said, 'Continually reflecting upon that wonderful discourse of the woman, Kausika began to reproach himself and looked very much like a guilty person and meditating on the subtle ways of morality and virtue, he said to himself, 'I should accept with reverence what the lady hath said and should, therefore, repair to Mithila. Without doubt there dwelleth in that city a fowler of soul under complete control and fully acquainted with the mysteries of virtue and morality. This very day will I repair unto that one endued with wealth of asceticism for enquiring of him about virtue.' His faith in her was assured by her knowledge of the death of the she-crane and the excellent words of virtuous import she had uttered. Kausika thus reflecting with reverence upon all she had said, set out for Mithila, filled with curiosity. And he traversed many forests and villages and towns and at last reached Mithila that was ruled over by Janaka and he beheld the city to be adorned with the flags of various creeds. And he beheld that beautiful town to be resounding with the noise of sacrifices and festivities and furnished with splendid gateways. It abounded with palatial residences and protected by walls on all sides; it had many splendid buildings to boast of. And that delightful town was also filled with innumerable cars. And its streets and roads were many and well-laid and many of them were lined with shops. And it was full of horses and cars and elephants and warriors. And the citizens were all in health and joy and they were always engaged in festivities. And having entered that city, that Brahmana beheld there many other things.
And there the Brahmana enquired about the virtuous fowler and was answered by some twice-born persons. And repairing to the place indicated by those regenerate ones, the Brahmana beheld the fowler seated in a butcher's yard and the ascetic fowler was then selling venison and buffalo meat and in consequence of the large concourse of buyers gathered round that fowler, Kausika stood at a distance. But the fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may do for thee. The word that the chaste woman said unto thee, viz., Repair thou to Mithila, are known to me. I also know for what purpose thou hast come hither.' Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, 'This indeed, is the second marvel that I see!' The fowler then said unto the Brahmana, saying, 'Thou art now standing in place that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go to my abode, O holy one!'
"Markandeya continued, 'So be it,' said the Brahmana unto him, gladly. And thereupon, the fowler proceeded towards his home with the Brahmana walking before him. And entering his abode that looked delightful, the fowler reverenced his guest by offering him a seat. And he also gave him water to wash his feet and face. And accepting these, that best of Brahmanas sat at his ease And he then addressed the fowler, saying, 'It seems to me that this profession doth not befit thee. O fowler, I deeply regret that thou shouldst follow such a cruel trade.' At these words of the Brahmana the fowler said, 'This profession is that of my family, myself having inherited it from my sires and grandsires. O regenerate one, grieve not for me owing to my adhering to the duties that belong to me by birth. Discharging the duties ordained for me beforehand by the Creator, I carefully serve my superiors and the old. O thou best of Brahmanas! I always speak the truth, never envy others; and give to the best of my power. I live upon what remaineth after serving the gods, guests, and those that depend on me. I never speak ill of anything, small or great. O thou best of Brahmanas, the actions of a former life always follow the doer. In this world there are three principal professions, viz., agriculture, rearing of cattle, and trade. As regards the other world, the three Vedas, knowledge, and the science of morals are efficacious. Service (of the other three orders) hath been ordained to be the duty of the Sudra. Agriculture hath been ordained for the Vaisyas, and fighting for the Kshatriyas, while the practice of the Brahmacharya vow, asceticism, recitation of mantras, and truthfulness have been ordained for the Brahmanas. Over subjects adhering to their proper duties, the king should rule virtuously; while he should set those thereto that have fallen away from the duties of their order. Kings should ever be feared, because they are the lords of their subjects. They restrain those subjects of theirs that fall away from their duties as they restrain the motions of the deer by means of their shafts. O regenerate Rishi, there existeth not in the kingdom of Janaka a single subject that followeth not the duties of his birth. O thou best of the Brahmanas, all the four orders here rigidly adhere to their respective duties. King Janaka punisheth him that is wicked, even if he be his own son; but never doth he inflict pain on him that is virtuous. With good and able spies employed under him, he looketh upon all with impartial eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou best of Brahmanas, to the Kshatriyas. Kings desire high prosperity through practice of the duties that belong to them. The king is the protector of all the four orders. As regards myself, O Brahmana, I always sell pork and buffalo meat without slaying those animals myself. I sell meat of animals, O regenerate Rishi, that have been slain by others. I never eat meat myself; never go to my wife except in her season; I always fast during the day, and eat, O regenerate one, in the night. Even though the behaviour of his order is bad, a person may yet be himself of good behaviour. So also a person may become virtuous, although he may be slayer of animals by profession. It is in consequence of the sinful acts of kings that virtue decreaseth greatly, and sin beginneth to prosper. And when all this taketh place the subjects of the kingdom begin to decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs, and hunch-backed and large-headed wights, and men that are blind or deaf or those that have paralysed eyes or are destitute of the power of procreation, begin to take their birth. It is from the sinfulness of kings that their subjects suffer numerous mischiefs. But this our king Janaka casteth his eyes upon all his subjects virtuously, and he is always kind unto them who, on their part, ever adhere to their respective duties. Regarding myself, I always with good deeds please those that speak well, as also those that speak ill of me. Those kings that live in the observance of their own proper duties, who are always engaged in the practice of acts that are good and honest, who are of souls under complete control and who are endued with readiness and alacrity, may not depend upon anything else for supporting their power. Gift of food to the best of one's power, endurance of heat and cold, firmness in virtue, and a regard and tenderness for all creatures,--these attributes can never find place in a person, without an innate desire being present in him of separating himself from the world. One should avoid falsehood in speech, and should do good without solicitation. One should never cast off virtue from lust, from wrath, or from malice. One should never joy immoderately at a good turn or grieve immoderately at a bad one. One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue. If at any time one doth what is wrong, he should never do its like again. One should always urge his soul to the doing of that which he regardeth as beneficial. One should never return wrong for wrong, but should act honestly by those that have wronged him. That wretched man who desireth to do what is sinful, slayeth himself. By doing what is sinful, one only imitates them that are wicked and sinful, Disbelieving in virtue they that mock the good and the pure saying, 'There is no virtue' undoubtedly meet with destruction. A sinful man swelleth up like a leather bag puffed up with wind. The thoughts of these wretches filled with pride and folly are feeble and unprofitable. It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day. The food cannot always shine in the world by means of self-praise. The learned man, however, even if he be destitute of beauty, displayeth his lustre by refraining from speaking ill of others and well of himself. No example, however, can be met with, in this world, of a person shining brilliantly on account of attributes to be found in him in their reputed measure. If one repenteth of a wrong done by him, that repentance washeth off his sin. The resolution of never doing it again saveth him from future sin, even as, O thou best of Brahmanas, he may save himself from sin by any of those expiations obtained in the scriptures. Even this, O regenerate one, is the sruti that may be seen in respect of virtue. He that having before been virtuous, committeth a sin, or committeth it unknowingly may destroy that sin. For virtue, O Brahmana, driveth off the sin that men commit from ignorance. A man, after having committed a sin, should cease to regard himself any longer as a man. No man can conceal his sins. The gods behold what one does, also the Being that is within every one. He that with piety and without detraction hideth the faults of the honest and the wise like holes in his own attire, surely seeketh his salvation. If a man seeketh redemption after having committed a sin, without doubt he is purged of all his sins and looketh pure and resplendent like the moon emerged from the clouds. A man that seeketh redemption is washed of all his sins, even as the sun, upon rising, dispelleth all darkness. O best of Brahmanas, it is temptation that constitutes the basis of sin. Men that are ignorant commit sin, yielding to temptation alone. Sinful men generally cover themselves with a virtuous exterior, like wells whose mouths are covered by long grass. Outwardly they seem to possess self-control and holiness and indulge in preaching virtuous texts which, in their mouth are of little meaning. Indeed, everything may be noticed in them except conduct that is truly virtuous!'
"Markandeya continued, 'At these words, O best of men, of the fowler, that Brahmana endued with great wisdom, then asked the fowler, saying, 'How shall I know what is virtuous conduct? Blessed be thou, I desire to hear this, O thou foremost of virtuous men, from thee. Therefore, O thou of exalted soul, tell me all about it truly.' Hearing these words, the fowler replied, saying, 'O best of Brahmanas, Sacrifices, Gift, Asceticism, the Vedas, and Truth--these five holy things are ever present in conduct that is called virtuous. Having subjugated lust and wrath pride avarice, and crookedness, they that take pleasure in virtue because it is virtue, are regarded as really virtuous and worthy of the approbation of persons that are virtuous. These persons who are devoted to sacrifices; and study of the Vedas have no independent behaviour. They follow only the practices of the honest and the good. This indeed, is the second attribute of the virtuous. Waiting upon superiors, Truth, Freedom from anger, and Gift, these four, O Brahmana, are inseparably connected with behaviour that is virtuous. For the reputation that a person acquires by setting his heart on virtuous behaviour and adhering to it rigidly is incapable of acquisition except by practising the four virtues named above. The essence of the Vedas is Truth: the essence of Truth is self-control, and the essence of self-control is abstention from the pleasures of the world. These all are to be noticed in behaviour that is virtuous. They that follow those deluded fools that mock the forms of faith prevailing among men, are dragged into destruction for walking in such a sinful path. They, however, that are virtuous and engaged in the observance of vows, who are devoted to the srutis and the virtue of abstention from the pleasure of the world, they in fact who tread in virtue's path and follow the true religion, they that are obedient to the mandates of their preceptors, and who reflect upon the sense of the scriptures with patience and carefulness,--is these that are said to be possessed of behaviour that is virtuous; it is these, O Brahmana, that are said to properly guide their higher intelligence. Forsaking those that are atheists, those that transgress virtue's limits, those that are of wicked souls, those that live in sinfulness, betake thyself to knowledge reverencing those that are virtuous. Lust and temptation are even like sharks in the river of life; the waters are the five senses. Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world). The supreme virtue consisting in the exercise of the intelligent principle and abstraction, when gradually super-added to virtuous conduct, becomes beautiful like dye on white fabrics. Truthfulness and abstention from doing injury to any one, are virtues highly beneficial to all creatures. Of these, that latter is a cardinal virtue, and is based on truth. Our mental faculties have their proper play when their foundation is laid in truth, and in the exercise of virtue truth is of the highest value. Purity of conduct is the characteristic of all good men. Those that are distinguished for holy living are good and virtuous. All creatures follow the principles of conduct which are innate in their nature. The sinful being who has no control over self acquire lust, anger and other vices. It is the immemorial rule that virtuous actions are those that are founded on justice, and it is also ordained by holy men that all iniquitous conduct is sin. Those who are not swayed by anger, pride, haughtiness and envy, and those who are quiet and straight-forward, are men of virtuous conduct. Those who are diligent in performing the rites enjoined in the three Vedas, who are wise, and of pure and virtuous conduct, who exercise self-restraint and are full of attention to their superior, are men of virtuous conduct. The actions and conduct of such men of great power, are very difficult of attainment. They are sanctified by the purification of their own actions, and consequently sin in them dies out of itself. This virtue of good conduct is wonderful, ancient, immutable and eternal; and wise men observing this virtue with holiness, attain to heaven. These men who believe in the existence of the Deity, who are free from false pride, and versed in holy writ, and who respect regenerate (twice-born) men, go to heaven. Among holy men, virtue is differentiated in three ways--that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharmashastras (the minor scriptures), and virtuous conduct. And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness. Virtuous men are always kind to all creatures, and well-disposed towards regenerate men. They abstain from doing injury to any creature, and are never rude in speech. Those good men who know well the consequences of the fruition of their good and evil deeds, are commended by virtuous men. Those who are just and good-natured, and endowed with virtue, who wish well of all creatures, who are steadfast in the path of virtue, and have conquered heaven, who are charitable, unselfish and of unblemished character, who succour the afflicted, and are learned and respected by all, who practise austerities, and are kind to all creatures, are commended as such by the virtuous. Those who are charitably disposed attain prosperity in this world, as also the regions of bliss (hereafter). The virtuous man when solicited for assistance by good men bestow alms on them by straining to the utmost, even to the deprivation of the comforts of his wife and servants. Good men having an eye to their own welfare, as also virtue and the ways of the world, act in this way and thereby grow in virtue through endless ages. Good persons possessing the virtues of truthfulness, abstention from doing injury to any one, rectitude, abstention from evil towards any one, want of haughtiness, modesty, resignation, self-restraint, absence of passion, wisdom, patience, and kindness towards all creatures, and freedom from malice and lust, are the witnesses of the world. These three are said to constitute the perfect way of the virtuous, viz., a man must not do wrong to any body, he must bestow alms, and must always be truthful. Those high-souled good men of virtuous conduct, and settled convictions, who are kind to all and are full of compassion, depart with contentment from this world to the perfect way of virtue. Freedom from malice, forbearance, peace of mind, contentment, pleasant speech, renunciation of desire and anger, virtuous conduct and actions regulated according to the ordinances of holy writ, constitute the perfect way of the virtuous. And those who are constant in virtue follow these rules of virtuous conduct, and having reached the pinnacle of knowledge, and discriminating between the various phases of human conduct, which are either very virtuous or the reverse, they escape from the great danger. Thus, O great Brahmana, having introduced the subject of virtuous conduct, have I described to thee all this, according to my own knowledge and to what I have heard on the subject."
SECTION CCVII
"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to that Brahmana, 'Undoubtedly my deeds are very cruel, but, O Brahmana, Destiny is all-powerful and it is difficult to evade the consequence of our past actions. And this is the karmic evil arising out of sin committed in a former life. But, O Brahmana, I am always assiduous in eradicating the evil. The Deity takes away life, the executioner acts only as a secondary agent. And we, O good Brahmana, are only such agents in regard to our karma. Those animals that are slain by me and whose meat I sell, also acquire karma, because (with their meat), gods and guests and servants are regaled with dainty food and the manes are propitiated. It is said authoritatively that herbs and vegetables, deer, birds and wild animals constitute the food of all creatures. And, O Brahmana, king Sivi, the son of Usinara, of great forbearance attained to heaven, which is hard to reach, giving away his own flesh. And in days of yore, O Brahmana, two thousand animals used to be killed every day in the kitchen of king Rantideva; and in the same manner two thousand cows were killed every day; and, O best of regenerate beings, king Rantideva acquired unrivalled reputation by distributing food with meat every day. For the performance of the fourmonthly rites animals ought to be sacrificed daily. 'The sacred fire is fond of animal food,' this saying has come down to us. And at sacrifices animals are invariably killed by regenerate Brahmanas, and these animals being purged of sin, by incantation of hymns, go to heaven. If, O Brahmana, the sacred fire had not been so fond of animal food in ancient times, it could never have become the food of any one. And in this matter of animal food, this rule has been laid down by Munis:--Whoever partakes of animal food after having first offered it duly and respectfully to the gods and the manes, is not polluted by the act. And such a man is not at all considered to have partaken of animal food, even, as a Brahmacharin having intercoursed with his wife during the menstrual period, is nevertheless considered to be a good Brahmana. After consideration of the propriety and impropriety of the matter, this rule has been laid down. King Saudasa, O Brahmana, when under a curse, often used to prey upon men; what is thy opinion of this matter? And, O good Brahmana, knowing this to be the consequence of my own actions, I obtain my livelihood from this profession. The forsaking of one's own occupation is considered, O Brahmana, to be a sin, and the act of sticking to one's own profession is without doubt a meritorious act. The Karma of a former existence never forsakes any creature. And in determining the various consequences of one's Karma, this rule was not lost sight of by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways. Accordingly, O good Brahmana, I am charitable, truthful, assiduous in attending on my superior, full of respect towards regenerate Brahmanas, devoted to and free from pride and (idle) excessive talk. Agriculture is considered to be a praiseworthy occupation, but it is well-known that even there, great harm is done to animal life; and in the operation of digging the earth with the plough, numberless creatures lurking in the ground as also various other forms of animal life are destroyed. Dost thou not think so? O good Brahmana, Vrihi and other seeds of rice are all living organisms. What is thy opinion on this matter? Men, O Brahmana, hunt wild animals and kill them and partake of their meat; they also cut up trees and herbs; but, O Brahmana, there are numberless living organisms in trees, in fruits, as also in water; dost thou not think so? This whole creation, O Brahmana, is full of animal life, sustaining itself with food derived from living organisms. Dost thou not mark that fish preys upon fish, and that various species of animals prey upon other species, and there are species the members of which prey upon each other? Men, O Brahmana, while walking about hither and thither, kill numberless creatures lurking in the ground by trampling on them, and even men of wisdom and enlightenment destroy animal life in various ways, even while sleeping or reposing themselves. What hast thou to say to this?--The earth and the air all swarm with living organisms, which are unconsciously destroyed by men from mere ignorance. Is not this so? The commandment that people should not do harm to any creature, was ordained of old by men, who were ignorant of the true facts of the case. For, O Brahmana, there is not a man on the face of this earth, who is free from the sin of doing injury to creatures. After full consideration, the conclusion is irresistible that there is not a single man who is free from the sin of doing injury to animal life. Even the sage, O good Brahmana, whose vow is to do harm to no creature, doth inflict injury to animal life. Only, on account of greater needfulness, the harm is less. Men of noble birth and great qualities perpetrate wicked acts in defiance of all, of which they are not at all ashamed. Good men acting in an exemplary way are not commended by other good men; nor are bad men acting in a contrary way praised by their wicked compeers; and friends are not agreeable to friends, albeit endowed with high qualities; and foolish pedantic men cry down the virtues of their preceptors. This reversal of the natural order of things, O good Brahmana, is seen everywhere in this world. What is thy opinion as to the virtuousness or otherwise of this state of things? There is much that can be said of the goodness or badness of our actions. But whoever is addicted to his own proper occupation surely acquires great reputation.
SECTION CCVIII
Markandeya continued, "O Yudhishthira, the virtuous fowler, eminent in pity, then skilfully addressed himself again to that foremost of Brahmanas, saying, 'It is the dictum of the aged that the ways of righteousness are subtle, diverse and infinite. When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man's actions are either good or bad, and he undoubtedly reaps their fruits. The ignorant man having attained to an abject state, grossly abuses the gods, not knowing that it is the consequence of his own evil karma. The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them. And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it.
It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire. All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot. The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below). When therefore life is extinguished, the body only is destroyed, but the spirit, wedded to its actions, travels elsewhere.'
"The Brahmana replied, 'O best of those versed in the doctrine of karma, and in the delivery of discourses, I long to know accurately how the soul becomes eternal.' The fowler replied, 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.' The Brahmana enquired, 'Why does the spirit take its birth, and why does its nativity become sinful or virtuous, and how, O good man, does it come to belong to a sinful or virtuous race?' The fowler replied, This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there. The sinful man who is addicted to vices, never comes to the end of his course of iniquities. Therefore must we strive to do what is virtuous and forbear from doing what is unrighteous. Whoever with a heart full of gratefulness and free from malice strives to do what is good, attains wealth, virtue, happiness and heaven (hereafter). Those who are purified of sins, wise, forbearing, constant in righteousness, and self-restrained enjoy continuous felicity in this as well as in the next world. Man must follow the standard of virtue of the good and in his acts imitate the example of the righteous. There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man's proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up. The wise man delights in virtue and lives by righteousness. And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed. He is pleased with his friends in this world and he also attains happiness hereafter. Virtuous people, O good man, acquire dominion over all and the pleasure of beauty, flavour, sound and touch according to their desire. These are known to be the rewards of virtue. But the man of enlightened vision, O great Brahmana, is not satisfied with reaping the fruits of righteousness. Not content with that, he with the light of spiritual wisdom that is in him, becomes indifferent to pain and pleasure and the vice of the world influenceth him not. Of his own free will he becometh indifferent to worldly pursuits but he forsaketh not virtue. Observing that everything worldly is evanescent, he trieth to renounce everything and counting on more chance he deviseth means for the attainment of salvation. Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation. Spiritual wisdom is the prime requisite of men for salvation, resignation and forbearance are its roots. By this means he attaineth all the objects of this desire. But subduing the senses and by means of truthfulness and forbearance, he attaineth, O good Brahmana, the supreme asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in virtue and constant in the performance of the religious obligations, you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter."
SECTION CCIX
"Markandeya continued, 'Hear, O king Yudhishthira what the virtuous fowler, thus interrogated by that Brahmana, said to him in reply. The fowler said, 'Men's minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c. Then follows fondness, then envy, then avarice and then extinction of all spiritual light. And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue. Practising virtue with hypocrisy, they are content to acquire wealth by dishonourable means with the wealth thus acquired the intelligent principle in them becomes enamoured of those evil ways, and they are filled with a desire to commit sins. And when, O good Brahmana, their friends and men of wisdom remonstrate with them, they are ready with specious answers, which are neither sound nor convincing. From their being addicted to evil ways, they are guilty of a threefold sin. They commit sin in thought, in word, as also in action. They being addicted to wicked ways, all their good qualities die out, and these men of wicked deeds cultivate the friendship of men of similar character, and consequently they suffer misery in this world as well as in the next. The sinful man is of this nature, and now hear of the man of virtue. He discerns these evils by means of his spiritual insight, and is able to discriminate between happiness and misery, and is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness.' The Brahmana replied, 'Thou hast given a true exposition of religion which none else is able to expound. Thy spiritual power is great, and thou dost appear to me to be like a great Rishi.' The fowler replied, 'The great Brahmanas are worshipped with the same honours as our ancestors and they are always propitiated with offerings of food before others. Wise men in this world do what is pleasing to them, with all their heart. And I shall, O good Brahmana, describe to thee what is pleasing to them, after having bowed down to Brahmanas as a class. Do thou learn from me the Brahmanic philosophy. This whole universe unconquerable everywhere and abounding in great elements, is Brahma, and there is nothing higher than this. The earth, air, water, fire and sky are the great elements. And form, odour, sound, touch and taste are their characteristic properties. These latter too have their properties which are also correlated to each other. And of the three qualities, which are gradually characterised by each, in order of priority is consciousness which is called the mind. The seventh is intelligence and after that comes egoism; and then the five senses, then the soul, then the moral qualities called sattwa, rajas and tamas. These seventeen are said to be the unknown or incomprehensible qualities. I have described all this to thee, what else dost thou wish to know?'"
SECTION CCX
"Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by the virtuous fowler, resumed again this discourse so pleasing to the mind. The Brahmana said, 'O best of the cherishers of religion, it is said that there are five great elements; do thou describe to me in full the properties of any one of the five.' The fowler replied, 'The earth, water, fire, air and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three and the air and sky together three also. Sound, touch, form, odour and taste--these five qualities belong to earth, and sound, touch, form and taste, O austere Brahmana, have been described to thee as the properties of water, and sound, touch and form are the three properties of fire and air has two properties sound and touch, and sound is the property of sky. And, O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed. And they are not opposed to one another; they exist, O Brahmana, in proper combination. When this whole universe is thrown into a state of confusion, then every corporeal being in the fulness of time, assumes another corpus. It arises and perishes in due order. And there are present the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta). When a per on engages in the discipline of self-examination, after having subdued the senses which have of their own proper objective play in the external conditions of sound, form, &c, then he beholds his own spirit pervading the universe, and the universe reflected in itself. He who is wedded to his previous karma, although skilled in the highest spiritual wisdom, is cognisant only of his soul's objective existence, but the person whose soul is never affected by the objective conditions around, is never subject to ills, owing to its absorption in the elementary spirit of Brahma. When a person has overcome the domination of illusion, his manly virtues consisting of the essence of spiritual wisdom, turn to the spiritual enlightenment which illumines the intelligence of sentient beings. Such a person is styled by the omnipotent, intelligent Spirit as one who is without beginning and without end, self-existent, immutable, incorporeal and incomparable. This, O Brahmana, that thou hast enquired of me is only the result of self discipline. And this self-discipline can only be acquired by subduing the senses. It cannot be otherwise, heaven and hell are both dependent on our senses. When subdued, they lead to heaven; when indulged in, they lead to perdition. This subjugation of the senses is the highest means of attaining spiritual light. Our senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation. By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him. Man's corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses. A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,--the six senses inherent in our nature. When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them. When a man's mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean. Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception."
SECTION CCXI
Markandeya continued, "O Bharata, the fowler having expounded these abstruse points, the Brahmana with great attention again enquired of him about these subtle topics. The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa. When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance. And then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled. And then self-restraint in any matter becomes unnecessary. A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana. I have described to thee these virtues, what else dost thou wish to learn?'"
SECTION CCXII
"The Brahmana enquired, 'How is it that fire (vital force) in combination with the earthly element (matter), becomes the corporeal tenement (of living creatures), and how doth the vital air (the breath of life) according to the nature of its seat (the muscles and nerves) excite to action (the corporeal frame)?' Markandeya said, 'This question, O Yudhishthira, having been put to the Brahmana by the fowler, the latter, in reply, said to that high-minded Brahmana. (The fowler said):--The vital spirit manifesting itself in the seat of consciousness, causes the action of the corporeal frame. And the soul being present in both of them acts (through them). The past, the present and the future are inseparably associated with the soul. And it is the highest of a creature's possessions; it is of the essence of the Supreme Spirit and we adore it. It is the animating principle of all creatures, and it is the eternal purusha (spirit). It is great and it is the intelligence and the ego, and it is the subjective seat of the various properties of elements. Thus while seated here (in a corporeal frame) it is sustained in all its relations external or internal (to matter or mind) by the subtle ethereal air called prana, and thereafter, each creature goes its own way by the action of another subtle air called Samana. And this latter transforming itself into Apana air, and supported by the head of the stomach carries the refuse matter of the body, urine &c, to the kidneys and intestines. That same air is present in the three elements of effort, exertion and power, and in that condition it is called Udana air by persons learned in physical science, and when manifesting itself by its presence at all the junctional points of the human system, it is known by the name Vyana. And the internal heat is diffused over all the tissues of our system, and supported by these kinds of air, it transforms our food and the tissues and the humours of our system. And by the coalition of Prana and other airs, a reaction (combination) ensues, and the heat generated thereby is known as the internal heat of the human system which causes the digestion of our food. The Prana and the Apana air are interposed within the Samana and the Udana air. And the heat generated by their coalition causes the growth of the body (consisting of the seven substances, bones, muscles, &c). And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, &c. The Prana air, acted on by the heat strikes against the extremity of the Apana region and then recoiling, it reacts on the heat. Above the navel is the region of undigested food and below it the region of digestion. And the Prana and all other airs of the system are seated in the navel. The arteries issuing from the heart run upwards and downwards, as also in oblique directions; they carry the best essence of our food, and are acted upon by the ten Prana airs. This is the way by which patient Yogins who have overcome all difficulties, and who view things with an impartial and equal eye, with their souls seated in the brain, find the Supreme Spirit, the Prana and the Apana airs are thus present in the body of all creatures. Know that the spirit is embodied in corporeal disguise, in the eleven allotropous conditions (of the animal system), and that though eternal, its normal state is apparently modified by its accompaniments,--even like the fire purified in its pan,--eternal, yet with its course altered by its surroundings; and that the divine thing which is kindred with the body is related to the latter in the same way as a drop of water to the sleek surface of a lotus-leaf on which it rolls. Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit. Inert, insensible matter is the seat of the living principle, which is active in itself and induces activity in others. That thing by which the seven worlds are incited to action is called the most high by men of high spiritual insight. Thus in all these elements, the eternal spirit does not show itself, but is perceived by the learned in spiritual science by reason of their high and keen perception. A pure-minded person, by purification of his heart, is able to destroy the good and evil effect of his actions and attains eternal beatitude by the enlightenment of his inward spirit. That state of peace and purification of heart is likened to the state of a person who in a cheerful state of mind sleeps soundly, or the brilliance of a lamp trimmed by a skillful hand. Such a pure-minded person living on spare diet perceives the Supreme Spirit reflected in his own, and by practising concentration of mind in the evening and small hours of the night, he beholds the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp, and thus he attains salvation. Avarice and anger must be subdued by all means, for this act constitutes the most sacred virtue that people can practise and is considered to be the means by which men can cross over to the other side of this sea of affliction and trouble. A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion. Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations. The telling of truth is good, and the knowledge of truth may also be good, but what conduces to the greatest good of all creatures, is known as the highest truth. He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation, is a real Sannyasin and is really wise. And as communion with Brahma cannot be taught to us, even by our spiritual preceptor,--he only giving us a clue to the mystery--renunciation of the material world is called Yoga. We must not do harm to any creature and must live in terms of amity with all, and in this our present existence, we must not avenge ourselves on any creature. Self-abnegation, peace of mind, renunciation of hope, and equanimity,--these are the ways by which spiritual enlightenment can always be secured; and the knowledge of self (one's own spiritual nature) is the best of all knowledge. In this world as well as hereafter, renouncing all worldly desires and assuming a stoic indifference, wherein all suffering is at rest, people should fulfil their religious duties with the aid of their intelligence. The muni who desires to obtain moksha (salvation), which is very difficult to attain, must be constant in austerities, forbearing, self-restrained, and must give up that longing fondness which binds him to the things of this earth. They call these the attributes of the Supreme Spirit. The gunas (qualities or attributes) that we are conscious of, reduce themselves to agunas (non-gunas) in Him; He is not bound by anything, and is perceptible only by the expansion and development of our spiritual vision; as soon as the illusion of ignorance is dispelled, this supreme unalloyed beatitude is attained. By foregoing the objects of both pleasure and pain and by renouncing the feelings which bind him to the things of this earth, a man may attain Brahma (Supreme Spirit or salvation). O good Brahmana, I have now briefly explained to thee all this, as I have heard. What else dost thou wish to know?"
SECTION CCXIII
"Markandeya said, 'When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, 'All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.' The fowler replied, 'O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state. Rise, worshipful sir, and quickly enter this inner apartment. O virtuous man, it is proper that thou shouldst see my father and my mother.' Markandeya continued, 'Thus addressed the Brahmana went in, and beheld a fine beautiful mansion. It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes. His revered parents clad in white robes, having finished their meals, were seated at ease. The fowler, beholding them, prostrated himself before them with his head at their feet. His aged parents then addressed him thus, 'Rise, O man of piety, rise, may righteousness shield thee; we are much pleased with thee for thy piety; mayst thou be blessed with a long life, and with knowledge, high intelligence, and fulfilment of thy desires. Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee, and even amongst the celestials thou hast not another divinity to worship. By constantly subduing thyself, thou hast become endowed with the self-restraining power of Brahmanas and all thy grandsires and ancestors are constantly pleased with thee for thy self-restraining virtues and for thy piety towards us. In thought, word or deed thy attention to us never flags, and it seems that at present thou hast no other thought in thy mind (save as to how to please us). As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more. Then the fowler introduced the Brahmana to his parents and they received him with the usual salutation of welcome, and the Brahmana accepting their welcome, enquired if they, with their children and servants, were all right at home, and if they were always enjoying good health at that time (of life). The aged couple replied, 'At home, O Brahmana, we are all right, with all our servants. Hast thou, adorable sir, reached this place without any difficulty?' Markandeya continued, "The Brahmana replied, 'Yes, I have.' Then the fowler addressing himself to the Brahmana said to him, 'These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them. As the thirty-three gods with Indra at their head are worshipped by men, so are these aged parents of mine worshipped by me. As Brahmanas exert themselves for the purpose of procuring offering for their gods, so do I act with diligence for these two (idols of mine). These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offering of flowers, fruits and gems. To me they are like the three sacred fires mentioned by the learned; and, O Brahmana, they seem to me to be as good as sacrifices or the four Vedas. My five life-giving airs, my wife and children and friends are all for them (dedicated to their service). And with my wife and children I always attend on them. O good Brahmana, with my own hands I assist them in bathing and also wash their feet and give them food and I say to them only what is agreeable, leaving out what is unpleasant. I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable. And, O Brahmana, I am always diligent in attending on them. The two parents, the sacred fire, the soul and the spiritual preceptor, these five, O good Brahmana, are worthy of the highest reverence from a person who seeks prosperity. By serving them properly, one acquires the merit of perpetually keeping up the sacred fire. And it is the eternal and invariable duty of all householders."
SECTION CCXIV
"Markandeya continued, 'The virtuous fowler, having introduced his (both) parents to that Brahmana as his highest gurus, again spoke to him as follows, 'Mark thou the power of this virtue of mine, by which my inner spiritual vision is extended. For this, thou wast told by that self-restrained, truthful lady, devoted to her husband, 'Hie thee to Mithila; for there lives a fowler who will explain to thee, the mysteries of religion.' The Brahmana said, 'O pious man, so constant in fulfilling thy religious obligations, bethinking myself of what that truthful good-natured lady so true to her husband, hath said, I am convinced that thou art really endowed with every high quality.' The fowler replied, 'I have no doubt, my lord, that what that lady, so faithful to her husband, said to thee about me, was said with full knowledge of the facts. I have, O Brahmana, explained to thee all this as a matter of favour. And now, good sir, listen to me. I shall explain what is good for thee. O good Brahmana, of irreproachable character, thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas. Thou hast not acted properly in this matter, for thy ascetic and aged parents have become entirely blind from grief at thy loss. Do thou return home to console them. May this virtue never forsake thee Thou art high-minded, of ascetic merit, and always devoted to thy religion but all these have become useless to thee. Do thou without delay return to console thy parents. Do have some regard for my words and not act otherwise; I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day.' The Brahmana replied, 'This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.' The fowler said, 'O Brahmana, as thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being. Return to the side of thy father and mother and be quick and diligent in honouring thy parents; for, I do not know if there is any virtue higher than this.' The Brahmana replied, 'By a piece of singular good luck have I arrived here, and by a piece of similar good luck have I thus been associated with thee. It is very difficult to find out, in our midst, a person who can so well expound the mysteries of religion; there is scarcely one man among thousands, who is well versed in the science of religion. I am very glad, O great man, to have secured thy friendship; mayst thou be prosperous. I was on the point of falling into hell, but was extricated by thee. It was destined to be so, for thou didst (unexpectedly) come in my way. And, O great man, as the fallen King Yayati was saved by his virtuous grandsons (daughter's sons), so, have I know been saved by thee. According to thy advice, I shall honour my father and my mother; for a man with an impure heart can never expound the mysteries of sin and righteousness. As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra. There must surely be some mystery in connection with this matter. Thou must have attained the Sudra's estate by reason of the fruition of thine own past karma. O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.'
"The fowler replied, 'O good Brahmana, Brahmanas are worthy of all respect from me. Listen, O sinless one, to this story of a previous existence of mine. O son of an excellent Brahmana, I was formerly a Brahmana, well-read in the Vedas, and an accomplished student of the Vedangas. Through my own fault I have been degraded to my present state. A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery; and one day the king, in company with his ministers and followed by his best warriors, went out on a hunting expedition. He killed a large number of deer near a hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a rishi was wounded by that arrow with its head bent out. He fell down upon the ground, and screaming loudly said, 'I have harmed no one, what sinful man has done this?' And, my lord, taking him for a deer, I went up to him and found that he was pierced through the body by my arrow. On account of my wicked deed I was sorely grieved (in mind). And then I said to that rishi of severe ascetic merit, who was loudly crying, lying upon the ground, 'I have done this unwittingly, O rishi.' And also this I said to the muni: 'Do thou think it proper to pardon all this transgression.' But, O Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra class."
SECTION CCXV
"The fowler continued, 'Thus cursed by that rishi, I sought to propitiate him with these words: 'Pardon me, O muni, I have done this wicked deed unwittingly. It behooves thee to pardon all that. Do thou, worshipful sir, soothe yourself.' The rishi replied, 'The curse that I have pronounced can never be falsified, this is certain. But from kindness towards thee, I shall do thee a favour. Though born in the Sudra class thou shalt remain a pious man and thou shalt undoubtedly honour thy parents; and by honouring them thou shalt attain great spiritual perfection; thou shalt also remember the events of thy past life and shalt go to heaven; and on the expiation of this curse, thou shalt again become a Brahmana. O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me. Then, O good Brahmana, I extricated the arrow from his body, and took him into the hermitage, but he was not deprived of his life (recovered). O good Brahmana, I have thus described to thee what happened to me of old, and also how I can go to heaven hereafter.' The Brahmana said, 'O thou of great intelligence, all men are thus subject to happiness or misery, thou shouldst not therefore grieve for that. In obedience to the customs of thy (present) race, thou hast pursued these wicked ways, but thou art always devoted to virtue and versed in the ways and mysteries of the world. And, O learned man, these being the duties of thy profession, the stain of evil karma will not attach to thee. And after dwelling here for some little time, thou shalt again become a Brahmana; and even now, I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,--righteousness, self-restraint, and truthfulness,--as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out. Thou must not grieve for this, for men, like thee who art so virtuous and learned in the ways and mysteries of the world, can have no cause for grief.'
"The fowler replied, 'The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys. Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired. Indeed, all creatures are subject to this characteristic (of grief or happiness). It is not merely a single creature or class that is subject to misery. Cognisant of this evil, people quickly mend their ways, and if they perceive it at the very outset they succeed in curing it altogether. Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy. The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent[57] for it is like a virulent poison. It kills persons of undeveloped intelligence, just as child is killed by an enraged snake. That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)'. The Brahmana said, 'Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.'
"Markandeya continued, The fowler said to him, 'Be it so'. And the good Brahmana walked round him[58] and then departed. And the Brahmana returning home was duly assiduous in his attention to his old parents. I have thus, O pious Yudhishthira, narrated in detail to thee this history full of moral instruction, which thou, my good son, didst ask me to recite,--the virtue of women's devotion to their husbands and that of filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of munis, thou hast related to me this good and wonderful moral story; and listening to thee, O learned man, my time has glided away like a moment; but, O adorable sir, I am not as yet satiated with hearing this moral[59] discourse.'"
SECTION CCXVI
Vaisampayana continued, "The virtuous king Yudhishthira, having listened to this excellent religious discourse, again addressed himself to the rishi Markandeya saying, 'Why did the fire-god hide himself in water in olden times, and why is it that Angiras of great splendour officiating as fire-god, used to convey[60] oblations during his dissolution. There is but one fire, but according to the nature of its action, it is seen to divide itself into many. O worshipful sir, I long to be enlightened on all these points,--How the Kumara[61] was born, how he came to be known as the son of Agni (the fire-god) and how he was begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race, I desire to learn all this accurately as it happened. O great muni, I am filled with great curiosity.' Markandeya replied, 'In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance, and how the adorable Angiras transforming himself into the fire-god,[62] destroyed darkness and distressed the world with his scorching rays. In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour and in that state he illumined the whole universe. At that time the fire-god was also performing a penance and was greatly distressed by his (Angirasa's) effulgence. He was greatly depressed, but did not know what to do. Then that adorable god thought within himself, 'Brahma has created another fire-god for this universe. As I have been practising austerities, my services as the presiding deity of fire have been dispensed with; and then he considered how he could re-establish himself as the god of fire. He beheld the great muni giving heat to the whole universe like fire, and approached him slowly with fear. But Angiras said to him, 'Do thou quickly re-establish yourself as the fire animating the universe, thou art well-known in the three stable worlds and thou wast first created by Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly occupy thine own proper place.' Agni replied, 'My reputation has been injured now in this world. And thou art become the fire-god, and people will know thee, and not me, as fire. I have relinquished my god-hood of fire, do thou become the primeval fire and I shall officiate as the second or Prajapatyaka fire.' Angiras replied, 'Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people's way to heaven, and do thou, O lord, make me speedily thy first child.' Markandeya continued, 'Hearing these words of Angiras, the fire-god did as desired, and, O king, Angiras had a son named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras. In this connection, I shall describe to thee religious sorts of fire of great effulgence which are here variously known in the Brahmanas[63] by their respective uses."
SECTION CCXVII
Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga.[64] She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.'
SECTION CCXVIII
"Markandeya continued, 'Vrishaspati had a wife (called Tara) belonging to the lunar world. By her, he had six sons partaking of the energy of fire, and one daughter. The fire in whose honour oblations of clarified butter are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju; he was of great ascetic merit. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are offered first in his honour, and this powerful fire is indicated by numerous flames. Sanju's wife was called Satya, she was of matchless beauty and she sprang from Dharma (righteousness) for the sake of truth. The blazing fire was his son, and he had three daughters of great religious merit. The fire which is honoured with the first oblations at sacrifices is his first son called Bharadwaja. The second son of Sanju is called Bharata in whose honour oblations of clarified butter are offered with the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is the senior, he had a son named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament of Bharata's race, because he is greatly honoured, he is also called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is joined with Soma in the secondary oblation of clarified butter and is also called Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and enveloped the sun with his splendour and from being the presiding genius of the fire sacrifice he is ever mentioned in the hymns in praise of fire. And the fire Nischyavana praises the earth only; he never suffers in reputation, splendour and prosperity. The sinless fire Satya blazing with pure flame is his son. He is free from all taint and is not defiled by sin, and is the regulator of time. That fire has another name Nishkriti, because he accomplished the Nishkriti (relief) of all blatant creatures here. When properly worshipped he vouchsafes good fortune. His son is called Swana, who is the generator of all diseases; he inflicts severe sufferings on people for which they cry aloud, and moves in the intelligence of the whole universe. And the other fire (Vrihaspati's third son) is called Viswajit by men of spiritual wisdom. The fire, which is known as the internal heat by which the food of all creatures is digested, is the fourth son of Vrihaspati known through all the worlds, O Bharata, by the name of Viswabhuk. He is self-restrained, of great religious merit, and is a Brahmacharin and he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river Gomati was his wife and by her all religious-minded men perform their rites. And that terrible water-drinking sea fire called Vadava is the fifth son of Vrihaspati. This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana. The sixth son is called the great Swishtakrit; for by him oblations became swishta (su, excellently, and ishta, offered) and the udagdhara oblation is always made in his honour. And when all creatures are claimed, the fire called Manyauti becomes filled with fury. This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter. (By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of the first she had a son who was equalled by none in heaven in personal beauty, and from this fact he was surnamed by the gods as the Kama-fire.[65] (By reason of the second) she had a son called the Amogha or invincible fire, the destroyer of his enemies in battle. Assured of success he curbs his anger and is armed with a bow and seated on a chariot and adorned with wreaths of flowers. (From the action of the third quality) she had a son, the great Uktha (the means of salvation) praised by (akin to) three Ukthas.[66] He is the originator of the great word[67] and is therefore known as the Samaswasa or the means of rest (salvation).'"
SECTION CCXIX
"Markandeya continued, 'He (Uktha) performed a severe penance lasting for many years, with the view of having a pious son equal unto Brahma in reputation. And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a very bright energy (force) full of the animating (creative) principle, and of five different colours. Its head was of the colour of the blazing fire, its arms were bright like the sun and its skin and eyes were golden-coloured and its feet, O Bharata, were black. Its five colours were given to it by those five men by reason of their great penance. This celestial being is therefore described as appertaining to five men, and he is the progenitor of five tribes. After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation, and from his head and mouth respectively he created Vrihat and Rathantara (day and night) who quickly steal away (life, &c.). He also created Siva from his navel, Indra from his might and wind and fire from his soul, and from his two arms sprang the hymns Udatta and Anudatta. He also produced the mind, and the five senses, and other creatures. Having created these, he produced the five sons of the Pitris. Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are reputed (to have been created by him). Tapa also created fifteen other gods who obstruct sacrifices[68]. They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman,[69] and Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are divided into three classes of five each. Located here in this world, they destroy the sacrifices of the gods in heaven; they frustrate their objects and spoil their oblations of clarified butter. They do this only to spite the sacred fires carrying oblations to the gods. If the officiating priests are careful, they place the oblations in their honour outside of the sacrificial altar. To that particular place where the sacred fire may be placed, they cannot go. They carry the oblation of their votaries by means of wings. When appeased by hymns, they do not frustrate the sacrificial rites. Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped here in this world by pious men performing Agnihotra sacrifices. Of the son of Tapa who is known as Rathantara, it is said by officiating priests that the sacrificial oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons."
SECTION CCXX
"Markandeya continued, 'The fire called Bharata was bound by severe rules of asceticism. Pushtimati is another name of his fire; for when he is satisfied he vouchsafes pushti (development) to all creatures, and for this reason he is called Bharata (or the Cherisher). And that other fire, by name Siva, is devoted to the worship of Sakti (the forces of the presiding deity of the forces of Nature), and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva (the giver of good). And on the acquisition of great ascetic wealth by Tapa, an intelligent son named Puranda was born to inherit the same. Another son named Ushma was also born. This fire is observed in the vapour of all matter. A third son Manu was born. He officiated as Prajapati. The Brahmanas who are learned in the Vedas, then speak of the exploits of the fire Sambhu. And after that the bright Avasathya fire of great refulgence is spoken of by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. These all share the Soma drink in sacrifices. The great sun-god when fatigued (after his day's labours) is known as the Prasanta fire. He created the terrible Asuras and various other creatures of the earth. Angiras, too created the Prajapati Bhanu, the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to six sons; do thou hear of their progeny. The fire who gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu. She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu. And the daughter of Manu is called Swistakrit, because by oblations unto her one acquires great merit. Though she was the daughter of Hiranyakasipu, she yet became his wife for her evil deeds. She is, however, one of the Prajapatis. And that other fire which has its seats in the vital airs of all creatures and animates their bodies, is called Sannihita. It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya. The fire through whom the elementary spirits always receive the offerings called Agra made by other creatures at the performance of all the peculiar rites in this world is called Agrani. And these other bright fires famous in the world, were created for the rectification of the Agnihotra rites when marred by any defects. If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi. And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti. If the fires in their place called Nivesa come in contact with the fire called Devagni, then the Ashtakapala rites must be performed in honour of the fire Suchi for rectification. And if the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire called Dasyuman. If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire. The Brahmana, who while suffering from a disease is unable to offer oblations to the sacred fire for three nights, must make amends for the same by performing the Ashtakapala rites in honour of the northern fire. He who has performed the Darsa and the Paurnamasya rites must make the rectification with the performance of the Ashtakapala rites in honour of the Patikrit fire. If the fire of a lying-in room comes in contact with the perpetual sacred fire, then rectification must be made with the performance of Ashtakapala rites in honour of the Agniman fire.'"
SECTION CCXXI
Markandeya continued, "Mudita, the favourite wife of the fire Swaha, used to live in water. And Swaha who was the regent of the earth and sky beget in that wife of his a highly sacred fire called Advanta. There is a tradition amongst learned Brahmanas that this fire is the ruler and inner soul of all creatures. He is worshipful, resplendent and the lord of all the great Bhutas here. And that fire, under the name of Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. That great son of Swaha--the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great. His (son), the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha) is always missed by the gods, because when he sees Niyata approaching him he hides himself in the sea from fear of contamination. Searching for him in every direction, the gods could not (once) find him out and on beholding Atharvan the fire said to him, 'O valiant being, do thou carry the oblations for the gods! I am disabled from want of strength. Attaining the state of the red-eyed fire, do thou condescend to do me this favour!' Having thus advised Atharvan, the fire went away to some other place. But his place of concealment was divulged by the finny tribe. Upon them the fire pronounced this curse in anger, 'You shall be the food of all creatures in various ways.' And then that carrier of oblations spoke unto Atharvan (as before). Though entreated by the gods, he did not agree to continue carrying their oblations. He then became insensible and instantly gave up the ghost. And leaving his material body, he entered into the bowels of the earth. Coming into contact with the earth, he created the different metals. Force and scent arose from his pus; the Deodar pine from his bones; glass from his phlegm; the Marakata jewel from his bile; and the black iron from his liver. And all the world has been embellished with these three substances (wood, stone and iron). The clouds were made from his nails, and corals from his veins. And, O king, various other metals were produced from his body. Thus leaving his material body, he remained absorbed in (spiritual) meditation. He was roused by the penance of Bhrigu and Angiras. The powerful fire thus gratified with penance, blazed forth intensely. But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation. Thus in olden times the fire was destroyed and called back to life by the adorable Atharvan. But now he invariably carries the oblations of all creatures. Living in the sea and travelling about various countries, he produced the various fires mentioned in the Vedas.
The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the mothers of the fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu was the eldest of his sons by her. There are as many different kinds of Soma sacrifices as the number of fires mentioned before. All this race of fires, first-born of the spirit of Brahma, sprang also from the race of Atri. Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame. I have thus narrated to thee the history of the origin of these fires. They are great, resplendent, and unrivalled in power, and they are the destroyers of darkness. Know that the powers of those fires are the same as those of the Adbhuta fire as related in the Vedas. For all these fires are one and same. This adorable being, the first born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods.
SECTION CCXXII
"Markandeya continued, 'O sinless scion of Kuru's race, I have described to thee the various branches of the race of Agni. Listen now to the story of the birth of the intelligent Kartikeya. I shall tell thee of that wonderful and famous and highly energetic son of the Adbhuta fire begotten of the wives of the Brahmarshis. In ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods. And Purandara (Indra) beholding the great slaughter of his armies by them and anxious to find out a leader for the celestial host, thought within himself, 'I must find out a mighty person who observing the ranks of the celestial army shattered by the Danavas will be able to reorganize it with vigour.' He then repaired to the Manasa mountains and was there deeply absorbed in thought of nature, when he heard the heart-rending cries of a woman to the effect, 'May some one come quick and rescue me, and either indicate a husband for me, or be my husband himself.' Purandara said to her, 'Do not be afraid, lady!' And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand. Vasava addressed then that Asura saying, 'Why art thou bent on behaving insolently to this lady? Know that I am the god who wields the thunderbolt. Refrain thou from doing any violence to this lady.' To him Kesin replied, 'Do thou, O Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer of Paka, that thou shalt be able to return home with thy life?' With these words Kesin hurled his mace for slaying Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him. Beholding that, he of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock. Thus sorely afflicted, he fled leaving the lady behind. And when the Asura was gone, Indra said to that lady, 'Who and whose wife art thou, O lady with a beautiful face, and what has brought thee here?'"
SECTION CCXXIII
"The lady replied, 'I am a daughter of Prajapati (the lord of all creatures, Brahma) and my name is Devasena. My sister Daityasena has ere this been ravished by Kesin. We two sisters with our maids habitually used to come to these Manasa mountains for pleasures with the permission of Prajapati. And the great Asura Kesin used daily to pay his court to us. Daityasena, O conqueror of Paka, listened to him, but I did not. Daityasena was, therefore, taken away by him, but, O illustrious one, thou hast rescued me with thy might. And now, O lord of the celestials, I desire that thou shouldst select an invincible husband for me.' To this Indra replied, 'Thou art a cousin of mine, thy mother being a sister of my mother Dakshayani, and now I desire to hear thee relate thine own prowess.' The lady replied, 'O hero with long arms, I am Avala[70] (weak) but my husband must be powerful. And by the potency of my father's boon, he will be respected by gods and Asuras alike.' Indra said, 'O blameless creature, I wish to hear from thee, what sort of power thou wishest thy husband to possess.' The lady replied, 'That manly and famous and powerful being devoted to Brahma, who is able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas and to subdue all the worlds with thee, shall be my husband.'
"Markandeya continued, 'On hearing her speech, Indra was grieved and deeply thought within himself, 'There is no husband for this lady, answering to her own description.' And that god adorned with sun-like effulgence, then perceived the Sun rising on the Udaya hill,[71] and the great Soma (Moon) gliding into the Sun. It being the time of the new Moon, he of a hundred sacrifices, at the Raudra[72] moment, observed the gods and Asuras fighting on the Sunrise hill. And he saw that the morning twilight was tinged with red clouds. And he also saw that the abode of Varuna had become blood-red. And he also observed Agni conveying oblations offered with various hymns by Bhrigu, Angiras, and others and entering the disc of the Sun. And he further saw the twenty four Parvas adorning the Sun, and the terrible Soma also present in the Sun under such surroundings. And observing this union of the Sun and the Moon and that fearful conjunction of theirs, Sakra thought within himself, This terrific conjunction of the Sun and the Moon forebodeth a fearful battle on the morrow. And the river Sindhu (Indus) too is flowing with a current of fresh blood and the jackals with fiery laces are crying to the Sun. This great conjunction is fearful and full of energy. This union of the Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth birth to a son now, that son may become the husband of this lady. And Agni also hath similar surroundings now, and he too is a god. If the two begetteth a son, that son, may become the husband of this lady.' With these thoughts that illustrious celestial repaired to the regions of Brahma, taking Devasena[73] with him. And saluting the Grandsire he said unto him, 'Do thou fix a renowned warrior as husband of this lady.' Brahma replied, 'O slayer of Asuras, it shall be; as thou hast intended. The issue of that union will be mighty and powerful accordingly. That powerful being will be the husband of this lady and the joint leader of thy forces with thee.' Thus addressed, the lord of the celestials and the lady bowed unto him and then repaired to the place where those great Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And with Indra at their head, the other gods also, desirous of drinking the Soma beverage, repaired to the sacrifices of those Rishis to receive their respective shares of the offerings. Having duly performed the ceremonies with the bright blazing fire, those great-minded persons offered oblations to the celestials. And the Adbhuta fire, that carrier of oblations, was invited with mantras. And coming out of the solar disc, that lordly fire duly repaired thither, restraining speech. And, O chief of Bharata's race, that fire entering the sacrificial fire that had been ignited and into which various offerings were made by the Rishis with recitations of hymns, took them with him and made them over to the dwellers of heaven. And while returning from that place, he observed the wives of those high-souled Rishis sleeping at their ease on their beds. And those ladies had a complexion beautiful like that of an altar of gold, spotless like moon-beams, resembling fiery flames and looking like blazing stars. And seeing those wives of the illustrious Brahmanas with eager eyes, his mind became agitated and he was smitten with their charms. Restraining his heart he considered it improper for him to be thus agitated. And he said unto himself, The wives of these great Brahmanas are chaste and faithful and beyond the reach of other people's desires. I am filled with desire to possess them. I cannot lawfully cast my eyes upon them, nor ever touch them when they are not filled with desire. I shall, therefore, gratify myself daily with only looking at them by becoming their Garhapatya (house-hold) fire.'
"Markandeya continued, The Adbhuta fire, thus transforming himself into a house-hold one, was highly gratified with seeing those gold-complexioned ladies and touching them with his flames. And influenced by their charms he dwelt there for a long time, giving them his heart and filled with an intense love for them. And baffled in all his efforts to win the hearts of those Brahmana ladies, and his own heart tortured by love, he repaired to a forest with the certain object of destroying himself. A little while before, Swaha, the daughter of Daksha, had bestowed her love on him. The excellent lady had been endeavouring for a long time to detect his weak moments; but that blameless lady did not succeed in finding out any weakness in the calm and collected fire-god. But now that the god had betaken himself to a forest, actually tortured by the pangs of love, she thought, 'As I too am distressed with love, I shall assume the guise of the wives of the seven Rishis, and in that disguise I shall seek the fire-god so smitten with their charms. This done, he will be gratified and my desire too will be satisfied.'"
SECTION CCXXIV
"Markandeya continued, 'O lord of men, the beautiful Siva endowed with great virtues and an unspotted character was the wife of Angiras (one of the seven Rishis). That excellent lady (Swaha) at first assuming the disguise of Siva, sought the presence of Agni unto whom she said, 'O Agni, I am tortured with love for thee. Do thou think it fit to woo me. And if thou dost not accede to my request, know that I shall commit self-destruction. I am Siva the wife of Angiras. I have come here according to the advice of the wives of the other Rishis, who have sent me here after due deliberation.'
Agni replied, 'How didst thou know that I was tortured with love and how could the others, the beloved wives of the seven Rishis, of whom thou hast spoken, know this?'
Swaha replied, 'Thou art always a favourite with us, but we are afraid of thee. Now having read thy mind by well-known signs, they have sent to thy presence. I have come here to gratify my desire. Be thou quick, O Agni, to encompass the object of thy desire, my sisters-in-law are awaiting me. I must return soon.'
Markandeya continued, 'Then Agni, filled with great joy and delight, married Swaha in the guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands. And then she thought within herself that those who would observe her in that disguise in the forest, would cast an unmerited slur upon the conduct of those Brahmana ladies in connection with Agni. Therefore, to prevent this, she should assume the disguise of a bird, and in that state she should more easily get out of the forest.
Markandeya continued, 'Then assuming the disguise of a winged creature, she went out of the forest and reached the White Mountain begirt with clumps of heath and other plants and trees, and guarded by strange seven-headed serpents with poison in their very looks, and abounding with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and animals. That excellent lady quickly ascending a peak of those mountains, threw that semen into a golden lake. And then assuming successively the forms of the wives of the high-souled seven Rishis, she continued to dally with Agni. But on account of the great ascetic merit of Arundhati and her devotion to her husband (Vasishtha), she was unable to assume her form. And, O chief of Kuru's race, the lady Swaha on the first lunar day threw six times into that lake the semen of Agni. And thrown there, it produced a male child endowed with great power. And from the fact of its being regarded by the Rishis as cast off, the child born therefrom came to be called by the name of Skanda. And the child had six faces, twelve ears, as many eyes, hands, and feet, one neck, and one stomach. And it first assumed a form on the second lunar day, and it grew to the size of a little child on the third. And the limbs of Guha were developed on the fourth day. And being surrounded by masses of red clouds flashing forth lightning, it shone like the Sun rising in the midst of a mass of red clouds. And seizing the terrific and immense bow which was used by the destroyer of the Asura Tripura for the destruction of the enemies of the gods, that mighty being uttered such a terrible roar that the three worlds with their mobile and immobile divisions became struck with awe. And hearing that sound which seemed like the rumbling of a mass of big clouds, the great Nagas, Chitra and Airavata, were shaken with fear. And seeing them unsteady that lad shining with sun-like refulgence held them with both his hands. And with a dart in (another) hand, and with a stout, red-crested, big cock fast secured in another, that long-armed son of Agni began to sport about making a terrible noise. And holding an excellent conch-shell with two of his hands, that mighty being began to blow it to the great terror of even the most powerful creatures. And striking the air with two of his hands, and playing about on the hill-top, the mighty Mahasena of unrivalled prowess, looked as if he were on the point of devouring the three worlds, and shone like the bright Sun-god at the moment of his ascension in the heavens. And that being of wonderful prowess and matchless strength, seated on the top of that hill, looked on with his numerous faces directed towards the different cardinal points, and observing various things, he repeated his loud roars. And on hearing those roars various creatures were prostrate with fear. And frightened and troubled in mind they sought protection. And all those persons of various orders who then sought the protection of that god are known as his powerful Brahmana followers. And rising from his seat, that mighty god allayed the fears of all those people, and then drawing his bow, he discharged his arrows in the direction of the White Mountain. And with those arrows the hill Krauncha, the son of Himavat, was rent asunder. And that is the reason why swans and vultures now migrate to the Sumeru mountains. The Krauncha hill, sorely wounded, fell down uttering fearful groans. And seeing him fallen, the other hills too began to scream. And that mighty being of unrivalled prowess, hearing the groans of the afflicted, was not at all moved, but himself uplifting his mace, yelled forth his war-whoop. And that high-souled being then hurled his mace of great lustre and quickly rent in twain one of the peaks of the White Mountain. And the White Mountain being thus pierced by him was greatly afraid of him and dissociating himself from the earth fled with the other mountains. And the earth was greatly afflicted and bereft of her ornaments on all sides. And in this distress, she went over to Skanda and once more shone with all her might. And the mountains too bowed down to Skanda and came back and stuck into the earth. And all creatures then celebrated the worship of Skanda on the fifth day of the lunar month.
SECTION CCXXV
"Markandeya continued, 'When that powerful, high-souled, and mighty being was born, various kinds of fearful phenomena occurred. And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points and the firmaments became radiant with light and the earth began to rumble very much. And the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies on all sides, began with anxious hearts to restore tranquillity in the universe. And those who used to live in that Chitraratha forest said, This very miserable condition of ours hath been brought about by Agni cohabiting with the six wives of the seven Rishis.' Others again who had seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (new born) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati, because all the dwellers of that forest protested that those six persons had been instrumental in bringing forth the child. Swaha too, O king, said again and again to the seven Rishis, saying, 'Ye ascetics, this child is mine, your wives are not his mother.'
The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis, followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew everything as it happened and he was the first to seek the protection of Mahasena. And he offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to childhood, such as the natal and other ceremonies, were all performed by the great Muni in respect of that child. And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda. And for this reason he became a great favourite of the celestial youth. That great Muni then informed the seven Rishis, of the transformations of Swaha and told them that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned their spouses unconditionally.
Markandeya continued, The celestials having heard of the prowess of Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself become the mighty lord of the celestials.' Perplexed in mind, Sakra replied unto them, 'This child is endowed with great prowess. He can himself destroy the Creator of the Universe, in battle putting forth his might. I venture not, therefore, to do away with him.' To this the gods replied, 'Thou hast no manliness in thee, in that thou talkest in this manner. Let the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree of energy. Let then kill this child.' 'It shall be so.'--the mothers replied. And then they went away. But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, 'Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!' On hearing these words, the mighty Mahasena became desirous of sucking their breasts and he received them with due respect and acceded to their request. And that mightiest of mighty creatures then beheld his father Agni come towards him. And that god, who is the doer of all that is good, was duly honoured by his son, and in company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady amongst the Mothers who was born of Anger[74] with a spike in hand kept watch over Skanda even like a mother guarding her own offspring, and that irascible red-coloured daughter of the Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother. And Agni transforming himself into a trader with a goat's mouth and followed by numerous children began to gratify that child of his with toys in that mountain abode of his."
SECTION CCXXVI
"Markandeya continued, The planets with their satellites, the Rishis and the Mothers, Agni and numerous other blazing courtiers and many other dwellers of heaven of terrible mien, waited on Mahasena along with the Mothers. And the illustrious sovereign of the gods, desirous of victory but believing success to be doubtful mounted his elephant Airavata and attended by the other gods advanced towards Skanda. That mighty being followed by all the celestials was armed with his thunderbolt. And with the object of slaying Mahasena, he marched with terrible celestial army of great-splendour, sounding their shrill war-cry and furnished with various sorts of standards, with warriors encased in various armour and armed with numerous bows and riding on various animals. When Mahasena beheld the gloriously decked Sakra, attired in his best clothes, advancing with the determination of slaying him, he (too on his part) advanced to meet that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then uttered a loud shout, to encourage his warriors and marching rapidly with the view of killing 'Agnis' son and praised by Tridasas[75] and great Rishis, he at length reached the abode of Kartikeya. And then he shouted out with other gods; and Guha too in response to this, uttered a fearful war-cry resembling the roaring of the sea. On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth. And these flames destroyed the celestial forces struggling on the ground. Their heads, their bodies, their arms and riding animals were all burnt in that conflagration and they appeared all on a sudden like stars displaced from their proper spheres. Thus afflicted, the god renounced all allegiance to the thunder bolt, and sought the protection of Pavaka's son; and thus peace was again secured. When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the right side; and, O great king, it passed through the body of that high-souled being. And from being struck with the thunder-bolt, there arose from Skanda's body another being--a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha. And Indra, when he beheld that another person looking like the fierce destroying Fire-god had come into being was frightened out of his wits and besought the protection of Skanda, with the palms of his hands joined together (as a mark of respect). And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up."
SECTION CCXXVII
"Markandeya continued, 'Now hear of those terrible and curious-looking followers of Skanda. A number of male children came into being when Skanda was struck with the thunder-bolt,--those terrific creatures that steal (spirit away) little children, whether born, or in the womb and a number of female children too of great strength were born to him. Those children adopted Visakha as their father. That adorable and dexterous Bhadrasakha, having a face like that of a goat was at the time (of the battle), surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. And for this reason the inhabitants of this earth call Skanda the father of Kumaras (little children). Those persons who desire to have sons born to them, worship in their places the powerful Rudra in the form of the Fire-god, and Uma in the form of Swaha. And by that means they are blessed with sons. The daughters begotten by the Fire-god, Tapa, went over to Skanda, who said to them, 'What can I do for you?' Those girls replied, 'Do us this favour; by thy blessing, may we become the good and respected mothers of all the world!' He replied, 'Be it so.' And that liberal-minded being repeated again and again, 'Ye shall be divided into Siva and Asiva.'[76] And the mothers then departed, having first established Skanda's sonship, Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very turbulent son named Sisu born by the blessing of Skanda. He was reputed as the eighth hero, born of the mothers of Skanda. But he is also known as the ninth, when that being with the face of a goat, is included. Know that the sixth face of Skanda was like that of a goat. That face, O king, is situated in the middle of the six, and is regarded constantly by the mother. That head by which Bhadrasakha created the divine energy, is reputed to be the best of all his heads O ruler of men, these virtuous wonderful events happened on the fifth day of the bright half of the lunar month, and on the sixth, a very fierce and terrific battle was fought at that place."
SECTION CCXXVIII
"Markandeya continued, 'Skanda was adorned with a golden amulet and wreath, and wore a crest and a crown of gold; his eyes were golden-coloured, and he had a set of sharp teeth; he was dressed in a red garment and looked very handsome; he had a comely appearance, and was endowed with all good characteristics and was the favourite of the three worlds. He granted boons (to people who sought them) and was brave, youthful, and adorned with bright ear-rings. Whilst he was reposing himself, the goddess of fortune, looking like a lotus and assuming a personal embodiment, rendered her allegiance to him. When he became thus possessed of good fortune, that famous and delicate-looking creature appeared to all like the moon at its full. And high-minded Brahmanas worshipped that mighty being, and the Maharshis (great rishis) then said as follows to Skanda, 'O thou born of the golden egg, mayst thou be prosperous and mayst thou become an instrument of good to the universe! O best of the gods, although thou wast born only six nights (days) ago, the whole world has owned allegiance to thee (within this short time), and thou hast also allayed their fears. Therefore do thou become the Indra (lord) of the three worlds and remove their cause of apprehension.' Skanda replied, 'You gentlemen of great ascetic wealth (tell me) what Indra does with all three worlds and how that sovereign of the celestials protects the hosts of gods unremittingly.' The Rishis replied, 'Indra is the giver of strength, power, children and happiness to all creatures and when propitiated, that Lord of the celestials bestows on all the objects of their desire. He destroys the wicked and fulfils the desires of the righteous; and that Destroyer of Vala assigns to all creatures their various duties. He officiates for the sun and the moon in places where there is no sun or moon; he even when occasion requires it, acts for (serves the purposes of) fire, air, earth, and water. These are the duties of Indra; his capacities are immense. Thou too art mighty; therefore great hero, do thou become our Indra.'
Sakra said, 'O mighty being, do thou make us happy, by becoming our lord. Excellent being, thou art worthy of the honour; therefore shall we anoint thee this very day.'
Skanda replied, 'Do thou continue to rule the three worlds with self-possession, and with thy heart bent on conquest. I shall remain thy humble servant. I covet not thy sovereignty.'
Sakra replied, 'Thy prowess is unrivalled, O hero, do thou therefore vanquish the enemies of the gods. People have been struck with wonder at thy prowess. More specially as I have been bereft of my prowess, and defeated by thee, now if I were to act as Indra, I should not command the respect of all creatures, and they would be busy in bringing about dissensions between us; and then, my lord, they would become the partisans of one or other of us. And when they formed themselves into two distinct factions, war as before would be the result of that defection. And in that war, thou wouldst undoubtedly defeat me without difficulty and thyself become the lord of all worlds.'
Skanda replied, 'Thou, O Sakra, art my sovereign, as also of the three worlds; mayst thou be prosperous! Tell me if I can obey any commands of thine.'
Indra replied, 'At thy bidding, O powerful being, I shall continue to act as Indra. And if thou hast said this deliberately and in earnest, then hear me how thou canst gratify thy desire of serving me. Do thou, O mighty being, take the leadership of the celestial forces accordingly.'
Skanda replied, 'Do thou anoint me as leader, for the destruction of the Danavas, for the good of the celestials, and for the well-being of cows and Brahmanas.'
Markandeya continued, "Thus anointed by Indra and all other gods, and honoured by the Maharshis, he looked grand at the moment. The golden umbrella[77] held (over his head) looked like a halo of blazing fire. That famous god, the Conqueror of Tripura, himself fastened the celestial wreath of gold, of Viswakarma's manufacture, round his neck. And, O great man and conqueror of thine enemies, that worshipful god with the emblem of the bull, had gone there previously with Parvati. He honoured him with a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this fact Skanda is called the son of Rudra. The White Mountain was formed from discharges of Rudra's semen virile and the sensual indulgences of the Fire-god with the Krittikas took place on that same White Mountain. And as Rudra was seen by all the dwellers of heaven to heap honours on the excellent Guha (Skanda), he was for that reason reputed as the son of Rudra. This child had his being by the action of Rudra entering into the constitution of the Fire-god, and for this reason, Skanda came to be known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven Rishis) were instrumental to the birth of the great god Skanda, he was for that reason reputed as the son of Rudra.
"That son of Fire-god was clad in a pair of clean red cloths, and thus he looked grand and resplendent like the Sun peeping forth from behind a mass of red clouds. And the red cock given to him by the Fire-god, formed his ensign; and when perched on the top of his chariot, it looked like the image of the all-destroying fire. And the presiding deity of the power which conduces to the victory of the god, and which is the director of the exertions of all creatures, and constitutes their glory, prop and refuge, advanced before him. And a mysterious charm entered into his constitution the charm which manifests its powers on the battlefield. Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes, and care of all creatures,--these, O lord of men, are the inborn virtues of Skanda. Thus anointed by all the gods, he looked pleased and complacent; and dressed in his best style, he looked beautiful like the moon at its full. The much-esteemed incantation of Vedic hymns, the music of the celestial band, and the songs of gods and Gandharvas then rang on all sides. And surrounded by all the well-dressed Apsaras, and many other gay and happy-looking Pisachas and hosts of gods, that anointed (by gods) son of Pavaka disported himself in all his grandeur. To the dwellers of heaven, the anointed Mahasena, appeared like the Sun rising after extinction of darkness. And then the celestial forces looking upon him as their leader, surrounded him on all sides in thousands. That adorable being followed by all creatures then assumed their commands, and praised and honoured by them, he encouraged them in return.
"The Performer of a thousand sacrifices then thought of Devasena, whom he has rescued before. And considering that this being (Skanda) was undoubtedly destined to be the husband of this lady by Brahma himself, he had her brought there, dressed her with the best apparel. And the vanquisher of Vala then said to Skanda, 'O foremost of gods, this lady was, even before thy birth, destined to be thy bride by that Self-existent Being.[78] Therefore do thou duly accept her lotus-like beautiful right hand with invocation of the (marital) hymns.' Thus told, he duly married her. And Vrihaspati learned in hymns performed the necessary prayers and oblations. She who is called Shashthi, Lakshmi, Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among men as Devasena, the wife of Skanda. When Skanda became united to Devasena in indissoluble bonds of matrimony, then the gods of prosperity in her own personal embodiment began to serve him with diligence. As Skanda attained celebrity on the fifth lunar day, that day is called Sripanchami (or the auspicious fifth day) and as he attained his object on the sixth, that lunar day is considered to be of great moment."
SECTION CCXXIX
"Markandeya continued, 'Those six ladies, the wives of the seven Rishis when they learned that good fortune had smiled on Mahasena and that he had been made leader of the celestial forces,[79] repaired to his camp. Those virtuous ladies of high religious merit had been disowned by the Rishis. They lost no time in visiting that leader of the celestial forces and then addressed him thus, 'We, O son, have been cast out by our god-like husbands, without any cause. Some people spread the rumour that we gave birth to thee. Believing in the truth of this story, they became greatly indignant, and banished us from our sacred places. It behooves thee now to save us from this infamy. We desire to adopt thee as our son, so that, O mighty being, eternal bliss may be secured to us by that favour. Do thou thus repay the obligation thou owest to us.'
"Skanda replied, 'O ladies of faultless character, do you accordingly become my mothers. I am your son and ye shall attain all the objects of your desire.'
Markandeya continued, 'Then Sakra having expressed a wish to say something to Skanda, the latter enquired, 'What is it?' Being told by Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister of Rohini, being jealous of her seniority, has repaired to the woods to perform austerities. And I am at a loss to find out a substitute for the fallen star. May good luck attend on thee, do thou consult with Brahma (for the purpose of filling up the room) of this great asterism. Dhanishtha and other asterisms were created by Brahma, and Rohini used to serve the purpose of one such; and consequently their number was full. And in accordance with Sakra's advice, Krittika was assigned a place in the heavens, and that star presided over by Agni shines as if with seven heads. Vinata also said to Skanda, 'Thou art as a son to me, and entitled to offer me the funeral cakes (at my funeral obsequies). I desire, my son, to live with thee always.'
"Skanda replied, 'Be it so, all honour to thee! Do thou guide me with a mother's affection, and honoured by thy daughter-in-law, thou shalt always live with me.'"
"Markandeya continued, 'Then the great mothers spoke as follows to Skanda, 'We have been described by the learned as the mothers of all creatures. But we desire to be thy mothers, do thou honour us.'"
"Skanda replied, 'Ye are all as mothers to me, and I am your son. Tell me what I can do to please you."'
"The mothers replied, 'The ladies (Brahmi, Maheswari, &c.) were appointed as mothers of the world in bygone ages. We desire, O great god, that they be dispossessed of that dignity, and ourselves installed in their place, and that we, instead of them, be worshipped by the world. Do thou now restore to us those of our progeny, of whom we have been deprived, by them on thy account.'"
"Skanda replied, 'Ye shall not recover those that have been once given away, but I can give you other offspring if ye like.'" The mothers replied, 'We desire that living with thee and assuming different shapes we be able to eat up the progeny of those mothers and their guardians. Do thou grant us this favour.'"
"Skanda said, 'I can grant you progeny, but this topic on which ye have just now dilated is a very painful one. May ye be prosperous! All honour to you, ladies, do ye vouchsafe to them your protecting care.'"
"The mothers replied, 'We shall protect them, O Skanda, as thou desirest. Mayst thou be prosperous! But, O mighty being, we desire to live with thee always.'"
"Skanda replied, 'So long as children of the human kind do not attain the youthful state in the sixteenth year of their age, ye shall afflict them with your various forms, and I too shall confer on you a fierce inexhaustible spirit. And with that ye shall live happily, worshipped by all.'"
"Markandeya continued, 'And then a fiery powerful being came out of the body of Skanda for the purpose of devouring the progeny of mortal beings. He fell down upon the ground, senseless and hungry. And bidden by Skanda, that genius of evil assumed a terrific form. Skandapasmara is the name by which it is known among good Brahmanas. Vinata is called the terrific Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the learned is the graha called Putana; that fierce and terrible looking Rakshasa of a hideous appearance is also called the pisacha, Sita Putana. That fierce-looking spirit is the cause of abortion in women. Aditi is also known by the name of Revati; her evil spirit is called Raivata, and that terrible graha also afflicts children. Diti, the mother of the Daityas (Asuras), is also called Muhkamandika, and that terrible creature is very fond of the flesh of little children. Those male and female children, O Kaurava, who are said to have been begotten by Skanda, are spirit of evil and they destroy the foetus in the womb. They (the Kumaras) are known as the husbands of those very ladies, and children are seized unawares by these cruel spirits. And, O king, Surabhi who is called the mother of bovine kind by the wise is best ridden by the evil spirit Sakuni, who in company with her, devours children on this earth. And Sarama, the mother of dogs, also habitually kills human beings while still in the womb. She who is the mother of all trees has her abode in a karanja tree. She grants boons and has a placid countenance and is always favourably disposed towards all creatures. Those persons who desire to have children, bow down to her, who is seated in a karanja tree. These eighteen evil spirits fond of meat and wine, and others of the same kind, invariably take up their abode in the lying-in-room for ten days. Kadru introduces herself in a subtle form into the body of a pregnant woman and there she causes the destruction of the foetus, and the mother is made to give birth to a Naga (serpent). And that mother of the Gandharvas takes away the foetus, and for this reason, conception in woman turns out to be abortive. The mother of the Apsaras removes the foetus from the womb, and for this reason such conceptions are said to be stationary by the learned. The daughter of the Divinity of the Red Sea is said to have nursed Skanda,--she is worshipped under the name of Lohitayani on Kadamva trees. Arya acts the same part among female beings, as Rudra does among male ones. She is the mother of all children and is distinctly worshipped for their welfare. These that I have described are the evil spirits presiding over the destinies of young children, and until children attain their sixteenth year, these spirits exercise their influence for evil, and after that, for good. The whole body of male and female spirits that I have now described are always denominated by men as the spirits of Skanda. They are propitiated with burnt offerings, ablutions, unguents, sacrifices and other offerings, and particularly by the worship of Skanda. And, O king, when they are honoured and worshipped with due reverence, they bestow on men whatever is good for them, as also valour and long life. And now having bowed down to Maheswara, I shall describe the nature of those spirits who influence the destinies of men after they have attained their sixteenth year.
"The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king, the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them."
SECTION CCXXX
Markandeya continued, "When Skanda had bestowed these powers, Swaha appeared to him and said, 'Thou art my natural son,--I desire that thou shalt grant exquisite happiness to me."
"Skanda replied, 'What sort of happiness dost thou wish to enjoy?'"
"Swaha replied, 'O mighty being, I am the favourite daughter of Daksha, by name Swaha; and from my youthful days I have been in love with Hutasana (the Fire-god); but that god, my son, does not understand my feelings. I desire to live for ever with him (as his wife).'"
"Skanda replied, 'From this day, lady, all the oblations that men of virtuous character, who swerve not from the path of virtue, will offer to their gods or ancestors with incantation of purifying hymns by Brahmanas, shall always be offered (through Agni) coupled with the name of Swaha, and thus, excellent lady, wilt thou always live associated with Agni, the god of fire.'"
"Markandeya continued, Thus addressed and honoured by Skanda, Swaha was greatly pleased; and associated with her husband Pavaka (the Fire-god), she honoured him in return.'"
"Then Brahma, the lord of all creatures, said to Mahasena, 'Do thou go and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing with Agni (the Fire-god) and Uma with Swaha have combined to make thee invincible for the well-being of all creatures. And the semen of the high-souled Rudra cast into the reproductive organ of Uma was thrown back upon this hill, and hence the twin Mujika and Minjika came into being. A portion of it fell into the Blood Sea, another portion, into the rays of the sun, another upon the earth and thus was it distributed in five portions. Learned men ought to remember that these thy various and fierce-looking followers living on the flesh of animals were produced from the semen'. 'Be it so,' so saying, the high-souled Mahasena with fatherly love, honoured his father Maheswara."
"Markandeya continued, 'Men who are desirous of acquiring wealth, should worship those five classes of spirits with the sun flower, and for alleviation of diseases also worship must be rendered to them. The twin Mujika and Minjika begotten by Rudra must always be respected by persons desiring the welfare of little children; and persons who desire to have children born to them must always worship those female spirits who live on human flesh and are produced in trees. Thus all Pisachas are said to be divided into innumerable classes. And now, O king, listen to the origin of the bells and standards of Skanda. Airavata (Indra's elephant) is known to have had two bells of the name of Vaijayanti, and the keen-witted Sakra had them brought to him, and personally gave them to Guha. Visakha took one of those bells and Skanda the other. The standards of both Kartikeya and Visakha were of a red colour. That mighty god Mahasena was pleased with the toys that had been given to him by the gods. Surrounded by hosts of gods and Pisachas and seated on the Golden Mountain, he looked splendid in all the grandeur of prosperity. And that mountain covered with fine forests, also looked grand in his companionship, just as the Mandara hill abounding with excellent caves shines with the rays of the sun. The White Mountain was adorned with whole tracts of wood-land covered with blossoming Santanaka flowers and with forests of Karavira, Parijata, Jana and Asoke trees,--as also with wild tracts overgrown with Kadamva trees; and it abounded with herds of celestial deer and flocks of celestial birds. And the rumbling of clouds serving the purpose of musical instruments sounded like the murmur of an agitated sea, and celestial Gandharvas and Apsaras began to dance. And there arose a great sound of joy from the merriment of all creatures. Thus the whole world with Indra himself seemed to have been transferred to the White Mountain. And all the people began to observe Skanda with satisfaction in their looks, and they did not at all feel tired of doing so."
Markandeya continued, "When that adorable son of the Fire-god was anointed as leader of the celestial army, that grand and happy lord, Hara (Mahadeva) riding with Parvati in a chariot shining with sunlike refulgence repaired to a place called Bhadravata. His excellent chariot was drawn by a thousand lions and managed by Kala. They passed through blank space, and seemed as if they were about to devour the sky; and striking terror into the heart of all creatures in the mobile divisions of the worlds, those maned beasts flitted through the air, uttering fearful growls. And that lord of all animals (Mahadeva) seated in that chariot with Uma, looked like the sun with flames of lightning illuminating masses of clouds begirt with Indra's bow (rainbow). He was preceded by that adorable Lord of riches riding on the backs of human beings with his attendant Guhyakas riding in his beautiful car Pushpaka. And Sakra too riding on his elephant Airavata and accompanied by other gods brought up the rear of Mahadeva, the granter of boons, marching in this way at the head of the celestial army. And the great Yaksha Amogha with his attendants--the Jambhaka Yakshas and other Rakshasas decorated with garlands of flowers--obtained a place in the right wing of his army; and many gods of wonderful fighting powers in company with the Vasus and the Rudras, also marched with the right division of his army. And the terrible-looking Yama too in company with Death marched with him. (followed by hundreds of terrible diseases); and behind him was carried the terrible, sharp-pointed, well-decorated trident of Siva, called Vijaya. And Varuna, the adorable lord of waters with his terrible Pasa,[80] and surrounded by numerous aquatic animals, marched slowly with the trident. And the trident Vijaya was followed by the Pattisa[81] of Rudra guarded by maces, balls, clubs and other excellent weapons. And the Pattisa, O king, was followed by the bright umbrella of Rudra and the Kamandalu served by the Maharshis; and on it progressed in the company of Bhrigu, Angiras and others. And behind all these rode Rudra in his white chariot, re-assuring the gods with the exhibition of his powers. And rivers and lakes and seas, Apsaras, Rishis, Celestials, Gandharvas and serpents, stars, planets, and the children of gods, as also many women, followed him in his train. These handsome-looking ladies proceeded scattering flowers all around; and the clouds marched, having made their obeisance to that god (Mahadeva) armed with the Pinaka bow. And some of them held a white umbrella over his head, and Agni (the Fire god) and Vayu (the god of winds) busied themselves with two hairy fans (emblems of royalty). And, O king, he was followed by the glorious Indra accompanied by the Rajarshis, and singing the praise of that god with the emblem of the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady called Mitra in company with Savitri, all proceeded in the train of Parvati, as also all the Vidyas (presiding deities of all branches of knowledge) that were created by the learned. The Rakshasa spirit who delivers to different battalions the commands which are implicitly obeyed by Indra and other gods, advanced in front of the army as standard-bearer. And that foremost of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in places where corpses are burnt, and who is agreeable to all people, marched with them merrily, at one time going ahead of the army, and falling behind again at another, his movements being uncertain. Virtuous actions are the offerings with which the god Rudra is worshipped by mortals. He who is also called Siva, the omnipotent god, armed with the Pinaka bow, is Maheswara. He is worshipped in various forms.
"The son of Krittika, the leader of the celestial army, respectful to Brahmanas, surrounded by the celestial forces, also followed that lord of the gods. And then Mahadeva said these weighty words to Mahasena, 'Do thou carefully command the seventh army corps of the celestial forces.'
"Skanda replied, 'Very well, my lord! I shall command the seventh army corps. Now tell me quickly if there is anything else to be done.'
"Rudra said, 'Thou shall always find me in the field of action. By looking up to me and by devotion to me shalt thou attain great welfare.'
"Markandeya continued, 'With these words Maheswara received him in his embrace, and then dismissed him. And, O great king, after the dismissal of Skanda, prodigies of various kinds occurred to disturb the equanimity of the gods.'
"The firmament with the stars was in a blaze, and the whole universe in a state of utter confusion. The earth quaked and gave forth a rumbling sound, and darkness overspread the whole world. Then observing this terrible catastrophe, Sankara with the estimable Uma, and the celestials with the great Maharshis, were much exercised in mind. And when they had fallen into this state of confusion, there appeared before them a fierce and mighty host armed with various weapons, and looking like a mass of clouds and rocks. Those terrible and countless beings, speaking different languages directed their movements towards the point where Sankara and the celestials stood. They hurled into the ranks of the celestial army flights of arrows in all directions, masses of rock, maces, sataghnis, prasas and parighas. The celestial army was thrown into a state of confusion by a shower of these terrible weapons and their ranks were seen to waver. The Danavas made a great havoc by cutting up their soldiers, horses, elephants, chariots and arms. And the celestial troops then seemed as if they were about to turn their backs upon the enemy. And numbers of them fell, slain by the Asuras, like large trees in a forest burnt in a conflagration. Those dwellers of heaven fell with their heads, separated from their bodies, and having none to lead them in that fearful battle, they were slaughtered by the enemy. And then the god Purandara (Indra), the slayer of Vala, observing that they were unsteady and hard-pressed by the Asuras, tried to rally them with this speech, 'Do not be afraid, ye heroes, may success attend your efforts! Do ye all take up your arms, and resolve upon manly conduct, and ye will meet with no more misfortune, and defeat those wicked and terrible-looking Danavas. May ye be successful! Do ye fall upon the Danavas with me.'
"The dwellers of heaven were re-assured on hearing this speech from Sakra; and under his leadership, they again rushed against the Danavas. And then the thirty-three crores of gods and all the powerful Marutas and the Sadhyas with the Vasus returned to the charge. And the arrows which they angrily discharged against the enemy drew a large quantity of blood from the bodies of the Daityas and of their horses and elephants. And those sharp arrows passing through their bodies fell upon the ground, looking like so many snakes falling from the sides of a hill. And, O king, the Daityas pierced by those arrows fell fast on all sides, looking like so many detached masses of clouds. Then the Danava host, struck with panic at that charge of the celestials on the field of battle, wavered at that shower of various weapons. Then all the gods loudly gave vent to their joy, with arms ready to strike; and the celestial bands too struck up various airs. Thus took place that encounter, so fearful to both sides: for all the battle-field was covered with blood and strewn with the bodies of both gods and Asuras. But the gods were soon worsted all on a sudden, and the terrible Danavas again made a great havoc of the celestial army. Then the Asuras, drums struck up and their shrill bugles were sounded; and the Danava chiefs yelled their terrific war-cry.
"Then a powerful Danava, taking a huge mass of rock in his hands, came out of that terrible Daitya army. He looked like the sun peering forth from against a mass of dark clouds. And, O king, the celestials, beholding that he was about to hurl that mass of rock at them, fled in confusion. But they were pursued by Mahisha, who hurled that hillock at them. And, O lord of the world, by the falling of that mass of rock, ten thousand warriors of the celestial army were crushed to the ground and breathed their last. And this act of Mahisha struck terror into the hearts of the gods, and with his attendant Danavas he fell upon them like a lion attacking a herd of deer. And when Indra and the other celestials observed that Mahisha was advancing to the charge, they fled, leaving behind their arms and colours. And Mahisha was greatly enraged at this, and he quickly advanced towards the chariot of Rudra; and reaching near, he seized its pole with his hands. And when Mahisha in a fit of rage had thus seized the chariot of Rudra, all the Earth began to groan and the great Rishis lost their senses. And Daityas of huge proportions, looking like dark clouds, were boisterous with joy, thinking that victory was assured to them. And although that adorable god (Rudra) was in that plight, yet he did not think it worth while to kill Mahisha in battle; he remembered that Skanda would deal the deathblow to that evil-minded Asura. And the fiery Mahisha, contemplating with satisfaction the prize (the chariot of Rudra) which he had secured, sounded his war-cry, to the great alarm of the gods and the joy of the Daityas. And when the gods were in that fearful predicament, the mighty Mahasena, burning with anger, and looking grand like the Sun advanced to their rescue. And that lordly being was clad in blazing red and decked with a wreath of red flowers. And cased in armour of gold he rode in a gold-coloured chariot bright as the Sun and drawn by chestnut horses. And at his sight the army of the daityas was suddenly dispirited on the field of battle. And, O great king, the mighty Mahasena discharged a bright Sakti for the destruction of Mahisha. That missile cut off the head of Mahisha, and he fell upon the ground and died. And his head massive as a hillock, falling on the ground, barred the entrance to the country of the Northern Kurus, extending in length for sixteen Yojanas though at present the people of that country pass easily by that gate.
"It was observed both by the gods and the Danavas that Skanda hurled his sakti again and again on the field of battle, and that it returned to his hands, after killing thousands of the enemy's forces. And the terrible Danavas fell in large numbers by the arrows of the wise Mahasena. And then a panic seized them, and the followers of Skanda began to slay and eat them up by thousands and drink their blood. And they joyously exterminated the Danavas in no time, just as the sun destroys darkness, or as fire destroys a forest, or as the winds drive away the clouds. And in this manner the famous Skanda defeated all his enemies. And the gods came to congratulate him, and he, in turn, paid his respects to Maheswara. And that son of Krittika looked grand like the sun in all the glory of his effulgence. And when the enemy was completely defeated by Skanda and when Maheswara left the battle-field, Purandara embraced Mahasena and said to him, 'This Mahisha, who was made invincible by the favour of Brahma hath been killed by thee. O best of warriors, the gods were like grass to him. O strong-limbed hero, thou hast removed a thorn of the celestials. Thou hast killed in battle hundreds of Danavas equal in valour to Mahisha who were all hostile to us, and who used to harass us before. And thy followers too have devoured them by hundreds. Thou art, O mighty being, invincible in battle like Uma's lord; and this victory shall be celebrated as thy first achievement, and thy fame shall be undying in the three worlds. And, O strong-armed god, all the gods will yield their allegiance to thee.' Having spoken thus to Mahasena, the husband of Sachi left the place accompanied by the gods and with the permission of the adorable three-eyed god (Siva). And Rudra returned to Bhadravata, and the celestials too returned to their respective abodes. And Rudra spoke, addressing the gods, 'Ye must render allegiance to Skanda just as ye do unto me.' And that son of the Fire-god, having killed the Danavas hath conquered the three worlds, in one day, and he hath been worshipped by the great Rishis. The Brahmana who with due attention readeth this story of the birth of Skanda, attaineth to great prosperity in this world and the companionship of Skanda hereafter."
Yudhishthira said, "O good and adorable Brahmana, I wish to know the different names of that high-souled being, by which he is celebrated throughout the three worlds."
Vaisampayana continued, "Thus addressed by the Pandava in that assembly of Rishis, the worshipful Markandeya of high ascetic merit replied, 'Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame), Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in speech), Bhuvaneswara (The lord of the universe), Sisu (The child), Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna (The bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya (True favourite of Shashthi), Pavitra (The holy), Matrivatsala (The reverencer of his mother), Kanya-bhartri (The protector of virgins), Vibhakta (Diffused over the universe), Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader), Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda), Suduschara (Difficult of propitiation), Suvrata (Of excellent vows), Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin (The ranger of skies), Brahmacharin (The chaste), Sura (The brave), Saravanodbhava (Born in a forest of heath), Viswamitra priya (The favourite of Viswamitra), Devasena-priya (The lover of Devasena), Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of agreeable things)--these are the divine names of Kartikeya. Whoever repeateth them, undoubtedly secureth fame, wealth, and salvation."
'Markandeya continued, "O valiant scion of Kuru's race, I shall now with due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha who is worshipped by gods and Rishis, enumerating his other titles of distinction: do thou listen to them: Thou art devoted to Brahma, begotten of Brahma, and versed in the mysteries of Brahma. Thou art called Brahmasaya, and thou art the foremost of those who are possessed of Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and art versed in the great mystery of Brahma and the leader of the Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of the holy, and art invoked in hymns and celebrated as the six-flamed fire. Thou art the year, thou art the six seasons, thou art the months, the (lunar) half months, the (solar) declinations, and the cardinal points of space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou hast a thousand faces and a thousand arms. Thou art the ruler of the universe, thou art the great Oblation, and thou art the animating spirit of all the gods and the Asuras. Thou art the great leader of armies. Thou art Prachanda (furious), thou art the Lord, and thou art the great master and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform), Sahasratusti (a thousand times content), Sahasrabhuk (devourer of everything), and Sahasrapad (of a thousand legs), and thou art the earth itself. Thou art possessed of infinite forms and thousand heads and great strength. According to thine own inclinations thou hast appeared as the son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play with the cock and assume different forms according to thy will. Thou art Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and Indra, for all time. Thou art mighty, the most eternal of all eternal things, and the lord of all lords. Thou art the progenitor of Truth, the destroyer of Diti's progeny (Asuras), and the great conqueror of the enemies of the celestials. Thou art the personation of virtue and being thyself vast and minute, thou art acquainted with the highest and lowest points of virtuous acts, and the mysteries of Brahma. O foremost of all gods and high-souled lord of the Universe, this whole creation is over-spread with thy energy! I have thus prayed to thee according to the best of my power. I salute thee who art possessed of twelve eyes and many hands. Thy remaining attributes transcend my powers of comprehension!'
The Brahmana who with due attention readeth this story of the birth of Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate men, attaineth to wealth, long life, fame, children, as also victory, prosperity and contentment, and the companionship of Skanda."
SECTION CCXXXI
(Draupadi-Satyabhama Samvada)
Vaisampayana said, "After those Brahmanas and the illustrious sons of Pandu had taken their seats, Draupadi and Satyabhama entered the hermitage. And with hearts full of joy the two ladies laughed merrily and seated themselves at their ease. And, O king, those ladies, who always spake sweetly to each other, having met after a long time, began to talk upon various delightful topics arising out of the stories of the Kurus and the Yadus. And the slender-waisted Satyabhama, the favourite wife of Krishna and the daughter of Satrajit, then asked Draupadi in private, saying, 'By what behaviour is it, O daughter of Drupada, that thou art able to rule the sons of Pandu--those heroes endued with strength and beauty and like unto the Lokapalas themselves? Beautiful lady, how is it that they are so obedient to thee and are never angry with thee? Without doubt the sons of Pandu, O thou of lovely features, are ever submissive to thee and watchful to do thy bidding! Tell me, O lady, the reason of this. Is it practice of vows, or asceticism, or incantation or drug at the time of the bath (in season) or the efficacy of science, or the influence of youthful appearance, or the recitation of particular formulae, or Homa, or collyrium and other medicaments? Tell me now, O princess of Panchala, of that blessed and auspicious thing by which, O Krishna, Krishna may ever be obedient to me."
"When the celebrated Satyabhama, having said this, ceased, the chaste and blessed daughter of Drupada answered her, saying, 'Thou askedest me, O Satyabhama, of the practices of women that are wicked. How can I answer thee, O lady, about the cause that is pursued by wicked females? It doth not become thee, lady, to pursue the questions, or doubt me, after this, for thou art endued with intelligence and art the favourite wife of Krishna. When the husband learns that his wife is addicted to incantations and drugs, from that hour he beginneth to dread her like a serpent ensconced in his sleeping chamber. And can a man that is troubled with fear have peace, and how can one that hath no peace have happiness? A husband can never be made obedient by his wife's incantations. We hear of painful diseases being transmitted by enemies. Indeed, they that desire to slay others, send poison in the shape of customary gifts, so that the man that taketh the powders so sent, by tongue or skin, is, without doubt, speedily deprived of life. Women have sometimes caused dropsy and leprosy, decrepitude and impotence and idiocy and blindness and deafness in men. These wicked women, ever treading in the path of sin, do sometimes (by these means) injure their husbands. But the wife should never do the least injury to her lord. Hear now, O illustrious lady, of the behaviour I adopt towards the high-souled sons of Pandu. Keeping aside vanity, and controlling desire and wrath, I always serve with devotion the sons of Pandu with their wives. Restraining jealousy, with deep devotion of heart, without a sense of degradation at the services I perform, I wait upon my husbands. Ever fearing to utter what is evil or false, or to look or sit or walk with impropriety, or cast glances indicative of the feelings of the heart, do I serve the sons of Pritha--those mighty warriors blazing like the sun or fire, and handsome as the moon, those endued with fierce energy and prowess, and capable of slaying their foes by a glance of the eye. Celestial, or man, or Gandharva, young or decked with ornaments, wealthy or comely of person, none else my heart liketh. I never bathe or eat or sleep till he that is my husband hath bathed or eaten or slept,--till, in fact, our attendants have bathed, eaten, or slept. Whether returning from the field, the forest, or the town, hastily rising up I always salute my husband with water and a seat. I always keep the house and all household articles and the food that is to be taken well-ordered and clean. Carefully do I keep the rice, and serve the food at the proper time. I never indulge in angry and fretful speech, and never imitate women that are wicked. Keeping idleness at distance I always do what is agreeable. I never laugh except at a jest, and never stay for any length of time at the house-gate. I never stay long in places for answering calls of nature, nor in pleasure-gardens attached to the house. I always refrain from laughing loudly and indulging in high passion, and from everything that may give offence. Indeed, O Satyabhama, I always am engaged in waiting upon my lords. A separation from my lords is never agreeable to me. When my husband leaveth home for the sake of any relative, then renouncing flowers and fragrant paste of every kind, I begin to undergo penances. Whatever my husband drinketh not, whatever my husband eateth not, whatever my husband enjoyeth not, I ever renounce. O beautiful lady, decked in ornaments and ever controlled by the instruction imparted to me, I always devotedly seek the good of my lord. Those duties that my mother-in-law had told me of in respect of relatives, as also the duties of alms-giving, of offering worship to the gods, of oblations to the diseased, of boiling food in pots on auspicious days for offer to ancestors and guests of reverence and service to those that deserve our regards, and all else that is known to me, I always discharge day and night, without idleness of any kind. Having with my whole heart recourse to humility and approved rules I serve my meek and truthful lords ever observant of virtue, regarding them as poisonous snakes capable of being excited at a trifle. I think that to be eternal virtue for women which is based upon a regard for the husband. The husband is the wife's god, and he is her refuge. Indeed, there is no other refuge for her. How can, then, the wife do the least injury to her lord? I never, in sleeping or eating or adorning any person, act against the wishes of my lord, and always guided by my husbands, I never speak ill of my mother-in-law. O blessed lady, my husbands have become obedient to me in consequence of my diligence, my alacrity, and the humility with which I serve superiors. Personally do I wait every day with food and drink and clothes upon the revered and truthful Kunti--that mother of heroes. Never do I show any preference for myself over her in matters of food and attire, and never do I reprove in words that princess equal unto the Earth herself in forgiveness. Formerly, eight thousand Brahmanas were daily fed in the palace of Yudhishthira from off plates of gold. And eighty thousand Brahmanas also of the Snataka sect leading domestic lives were entertained by Yudhishthira with thirty serving-maids assigned to each. Besides these, ten thousand yatis with the vital seed drawn up, had their pure food carried unto them in plates of gold. All these Brahamanas that were the utterers of the Veda, I used to worship duly with food, drink, and raiment taken from stores only after a portion thereof had been dedicated to the Viswadeva.[82] The illustrious son of Kunti had a hundred thousand well-dressed serving-maids with bracelets on arms and golden ornaments on necks, and decked with costly garlands and wreaths and gold in profusion, and sprinkled with sandal paste. And adorned with jewels and gold they were all skilled in singing and dancing. O lady, I knew the names and features of all those girls, as also what they are and what they were, and what they did not. Kunti's son of great intelligence had also a hundred thousand maid-servants who daily used to feed guests, with plates of gold in their hands. And while Yudhishthira lived in Indraprastha a hundred thousand horses and a hundred thousand elephants used to follow in his train. These were the possessions of Yudhisthira while he ruled the earth. It was I however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them. Indeed, I knew everything about what the maid-servants of the palace and other classes of attendants, even the cow-herds and the shepherds of the royal establishment, did or did not. O blessed and illustrious lady, it was I alone amongst the Pandavas who knew the income and expenditure of the king and what their whole wealth was. And those bulls among the Bharatas, throwing upon me the burden of looking after all those that were to be fed by them, would, O thou of handsome face, pay their court to me. And this load, so heavy and incapable of being borne by persons of evil heart, I used to bear day and night, sacrificing my ease, and all the while affectionately devoted to them. And while my husbands were engaged in the pursuit of virtue, I only supervised their treasury inexhaustible like the ever-filled receptacle of Varuna. Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me. I used to wake up first and go to bed last. This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me. Never have I practised the charms of wicked women, nor do I ever wish to practise them."
Vaisampayana continued, "Hearing those words of virtuous import uttered by Krishna, Satyabhama, having first reverenced the virtuous princess of Panchala, answered saying, 'O princess of Panchala, I have been guilty, O daughter of Yajnasena, forgive me! Among friends, conversations in jest arise naturally, and without premeditation."
SECTION CCXXXII
"Draupadi said, 'I shall now indicate to thee, for attracting the heart of thy husbands a way that is free from deceit. By adopting it duly, dear friend, thou will be able to draw away thy lord from other females. In all the worlds, including that of the celestials, there is no god equal, O Satyabhama, unto the husband. When he is gratified with thee, thou mayst have (from thy husband) every object of desire; when he is angry, all these may be lost. It is from her husband that the wife obtaineth offspring and various articles of enjoyment. It is from thy husband that thou mayst have handsome beds and seats, and robes and garlands, and perfumes, and great fame and heaven itself hereafter. One cannot obtain happiness here by means that are easy. Indeed, the woman that is chaste, obtains weal with woe. Always adore Krishna, therefore, with friendship and love physical sufferings. And do thou also act in a way, by offering handsome seats and excellent garlands and various perfumes and prompt service, that he may be devoted to thee, thinking, 'I am truly loved by her!' Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet. And even when he commands a maidservant to do anything, get thou up and do it thyself. Let Krishna understand this temper of thy mind and know that thou adorest him with all thy heart. And, O Satyabhama, whatever thy lord speaketh before thee, do not blab of it even if it may not deserve concealment,--for if any of thy co-wives were to speak of it unto Vasudeva, he might be irritated with thee. Feed thou by every means in thy power those that are dear and devoted to thy lord and always seek his good. Thou shouldst, however, always keep thyself aloof from those that are hostile to and against thy lord and seek to do him injury, as also from those that are addicted to deceit. Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva. Thou shouldst form attachments with only such females as are high-born and sinless and devoted to their lords, and thou shouldst always shun women that are wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as this is reputable and productive of prosperity; and while it is capable of neutralising hostility, it also leadeth to heaven. Therefore, worship thou thy husband, decking thyself in costly garlands and ornaments and smearing thyself with unguents and excellent perfumes."
SECTION CCXXXIII
Vaisampayana said, "Then Kesava, the slayer of Madhu, also called Janardana, having conversed on various agreeable themes with the illustrious sons of Pandu and with those Brahmanas that were headed by Markandeya and having bid them farewell, mounted his car and called for Satyabhama. And Satyabhama then, having embraced the daughter of Drupada, addressed her in these cordial words expressive of her feelings towards her: 'O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands, who are all equal unto the gods. O thou of black eyes, women endued with such disposition and possessed of such auspicious marks, can never suffer misfortune long. It hath been heard by me that thou shall, with thy husbands, certainly enjoy this earth peacefully and freed from all thorns! And, O daughter of Drupada, thou shalt certainly behold the earth ruled by Yudhishthira after the sons of Dhritarashtra have been slain and the deeds of their hostility avenged! Thou wilt soon behold those wives of the Kurus, who, deprived of sense by pride, laughed at thee while on thy way to exile, themselves reduced to a state of helplessness and despair! Know them all, O Krishna, that did thee any injury while thou wert afflicted, to have already gone to the abode of Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have become skilled in weapons. Like Abhimanyu they are all staying at Dwaravati, delighted with the place. And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection. And my mother-in-law is ever attentive in feeding and clothing them. And the Andhakas and Vrishnis, including Rama and others, regard them with affection. And, O beautiful lady, their affection for thy sons is equal unto what they feel for Pradyumna.
"Having said these agreeable and truthful and cordial words, Satyabhama desired to go to Vasudeva's car. And the wife of Krishna then walked round the queen of the Pandavas. And having done so the beautiful Satyabhama mounted the car of Krishna. And the chief of the Yadavas, comforting Draupadi with a smile and causing the Pandavas to return, set out for his own city, with swift horses (yoked unto his car)."
SECTION CCXXXIV
(Ghosha-yatra Parva)
Janamejaya said, "While those foremost of men--the sons of Pritha--were passing their days in the forest exposed to the inclemencies of the winter, the summer, the wind and the sun, what did they do, O Brahmana, after they had reached the lake and woods going by the name of Dwaita?"
Vaisampayana said, "After the sons of Pandu had arrived at that lake, they chose a residence that was removed from the habitations of men. And they began to roam through delightful woods and ever charming mountains and picturesque river-valleys. And after they had taken up their residence there, many venerable ascetics endued with Vedic lore often came to see them. And those foremost of men always received those Veda-knowing Rishis with great respect. And one day there came unto the Kaurava princes a certain Brahmana who was well known on earth for his powers of speech. And having conversed with the Pandavas for a while, he went away as pleased him to the court of the royal son of Vichitravirya. Received with respect by that chief of the Kurus, the old king, the Brahmana took his seat; and asked by the monarch he began to talk of the sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen into severe misery, had become emaciated and reduced owing to exposure to wind and sun. And that Brahmana also talked of Krishna who was overwhelmed with suffering and who then had become perfectly helpless, although she had heroes for her lords. And hearing the words of that Brahmana, the royal son of Vichitravirya became afflicted with grief, at the thought of those princes of royal lineage then swimming in a river of sorrow. His inmost soul afflicted with sorrow and trembling all over with sighs, he quieted himself with a great effort, remembering that everything had arisen from his own fault. And the monarch said, 'Alas, how is it that Yudhishthira who is the eldest of my sons, who is truthful and pious and virtuous in his behaviour, who hath not a foe, who had formerly slept on beds made of soft Ranku skins, sleepeth now on the bare ground! Alas, wakened formerly by Sutas and Magadhas and other singers with his praises, melodiously recited every morning, that prince of the Kuru race, equal unto Indra himself, is now waked from the bare ground towards the small hours of the night by a multitude of birds! How doth Vrikodara, reduced by exposure to wind and sun and filled with wrath, sleep, in the presence of the princess of Panchala, on the bare ground, unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna, who is incapable of bearing pain, and who, though obedient to the will of Yudhishthira, yet feeleth himself to be pierced over all by the remembrance of his wrongs, sleepeth not in the night! Beholding the twins and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without doubt, sigheth like a serpent of fierce energy and sleepeth not from wrath in the night! The twins also, who are even like a couple of blessed celestials in heaven sunk in woe though deserving of bliss, without doubt pass their nights in restless wakefulness restrained (from avenging their wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal to the Wind-god himself in strength, without doubt, sigheth and restraineth his wrath, being tied through his elder brother in the bonds of truth! Superior in battle to all warriors, he now lieth quiet on the ground, restrained by virtue and truth, and burning to slay my children, he bideth his time. The cruel words that Dussasana spoke after Yudhishthira had been deceitfully defeated at dice, have sunk deep into Vrikodara's heart, and are consuming him, like a burning bundle of straw consuming a fagot of dry wood! The son of Dharma never acteth sinfully; Dhananjaya also always obeyeth him; but Bhima's wrath, in consequence of a life of exile, is increasing like a conflagration assisted by the wind! That hero, burning with rage such as that, squeezeth his hands and breatheth hot and fierce sighs, as if consuming therewith my sons and grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like Yama and Kala themselves; scattering their shafts, which are like unto thunder-bolts, they exterminate in battle the ranks of the enemy. Alas Duryodhana, and Sakuni, and the Suta's son, and Dussasana also of wicked soul, in robbing the Pandavas of their kingdom by means of dice, seem to behold the honey alone without marking the terrible ruin. A man having acted rightly or wrongly, expecteth the fruit of those acts. The fruit, however, confounding him, paralyses him fully. How can man, thereof, have salvation? If the soil is properly tilled, and the seed sown therein, and if the god (of rain) showereth in season, still the crop may not grow. This is what we often hear. Indeed, how could this saying be true unless, as I think, it be that everything here is dependent on Destiny? The gambler Sakuni hath behaved deceitfully towards the son of Pandu, who ever acteth honestly. From affection for my wicked sons I also have acted similarly. Alas, it is owing to this that the hour of destruction hath come for the Kurus! Oh, perhaps, what is inevitable must happen! The wind, impelled or not, will move. The woman that conceives will bring forth. Darkness will be dispelled at dawn, and day disappear at evening! Whatever may be earned by us or others, whether people spend it or not, when the time cometh, those possessions of ours do bring on misery. Why then do people become so anxious about earning wealth? If, indeed, what is acquired is the result of fate, then should it be protected so that it may not be divided, nor lost little by little, nor permitted to flow out at once, for if unprotected, it may break into a hundred fragments. But whatever the character of our possessions, our acts in the world are never lost. Behold what the energy of Arjuna is, who went into the abode of Indra from the woods! Having mastered the four kinds of celestial weapons he hath come back into this world! What man is there who, having gone to heaven in his human form, wisheth to come back? This would never have been but because he seeth innumerable Kurus to be at the point of death, afflicted by Time! The bowman is Arjuna, capable of wielding the bow with his left hand as well! The bow he wieldeth is the Gandiva of fierce impetus. He hath, besides, those celestial weapons of his! Who is there that would bear the energy of these three!"
"Hearing these words of the monarch, the son of Suvala, going unto Duryodhana, who was then sitting with Kama, told them everything in private. And Duryodhana, though possessed of little sense, was filled with grief at what he heard."
SECTION CCXXXV
Vaisampayana said, "Hearing those words of Dhritarashtra, Sakuni, when the opportunity presented itself, aided by Kama, spoke unto Duryodhana these words, 'Having exiled the heroic Pandavas by thy own prowess, O Bharata, rule thou this earth without a rival like the slayer of Samvara ruling the heaven! O monarch, the kings of the east, the south, the west, and the north, have all been made tributory to thee! O lord of earth, that blazing Prosperity which had before paid her court to the sons of Pandu, hath now been acquired by thee along with thy brothers! That blazing Prosperity, O king, which we not many days ago saw with heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be owned by thee, she having, O mighty-armed monarch, been snatched by thee from the royal Yudhishthira by force of intellect alone. O slayer of hostile heroes, all the kings of the earth now living in subjection to thee, await thy commands, as they did before under Yudhishthira, awaiting his. O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine! Adored by the Brahmanas and worshipped by the kings, thou blazest forth, O king, in consequence of thy prowess, like the Sun among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou shinest, O monarch, like the Moon among the stars! Let us, therefore, O king, go and look at the sons of Pandu--them who are now divested of prosperity, them who never obeyed commands, them who never owed subjection! It hath been heard by us, O monarch, that the Pandavas are now living on the banks of the lake called Dwaitavana, with a multitude of Brahmanas, having the wilderness for their home. Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory, like the Sun scorching everything with his hot rays! Thyself a sovereign and they divested of sovereignty, thyself in prosperity and they divested of it, thyself possessing affluence and they in poverty, behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati, the son of Nahusha, accompanied by a large train of followers and enjoying bliss that is great. O king, that blazing Prosperity which is seen by both one's friends and foes, is regarded as well-bestowed! What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity, like a person on the hill top looking down upon another crawling on the earth? O tiger among kings, the happiness that one derives from beholding his foes in grief, is greater than what one may derive from the acquisition of offering or wealth or kingdom! What happiness will not be his who, himself in affluence, will cast his eyes on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter's grief! Let the daughter of Drupada reproach herself and her life, divested as she is of wealth, for the sorrow that she will feel upon beholding thy wife decked in ornaments will be far greater than what she had felt in the midst of the assembly (when Dussasana had dragged her there)!"
Vaisampayana continued, "Having thus spoken unto the king, Karna and Sakuni both remained silent, O Janamejaya, after their discourse was over."
SECTION CCXXXVI
Vaisampayana said, "Having heard these words of Karna, king Duryodhana became highly pleased. Soon after, however, the prince became melancholy and addressing the speaker said, 'What thou tellest me, O Karna, is always before my mind. I shall not, however, obtain permission to repair to the place where the Pandavas are residing. King Dhritarashtra is always grieving for those heroes. Indeed, the king regarded the sons of Pandu to have become more powerful than before in consequence of their ascetic austerities. Or, if the king understands our motives, he will never, having regard to the future, grant us permission, for, O thou of great effulgence, we can have no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile! Thou knowest the words that Kshatri spoke to me to thyself, and to the son of Suvala, at the time of the match at dice! Reflecting upon all those words as also upon all those lamentations (that he and others indulged in), I cannot make up my mind as to whether I should or should not go! I shall certainly be highly pleased if I cast my eyes on Bhima and Phalguna passing their days in pain with Krishna in the woods. The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins. What joy can be greater, O Karna, that will be mine upon beholding the daughter of Drupada dressed in red rags in the woods? If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with great affluence, then only shall I have attained the great end of my life! I do not, however, see the means by which I may repair to those woods, by which, in fact, I may obtain the king's permission to go thither! Contrive thou, therefore, some skilful plan, with Suvala's son and Dussasana, by which we may go to those woods! I also, making up my mind today as to whether I should go or not, approach the presence of the king tomorrow. And when I shall be sitting with Bhishma--that best of the Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have contrived. Hearing then the words of Bhishma and of the king on the subject of our journey, I will settle everything beseeching our grandfather.
"Saying; 'So be it,' they then all went away to their respective quarters. And as soon as the night had passed away, Karna came to the king. And coming to him, Karna smilingly spoke unto Duryodhana, saying, 'A plan hath been contrived by me. Listen to it, O lord of men! Our herds are now waiting in the woods of Dwaitavana in expectation of thee! Without doubt, we may all go there under the pretext of supervising our cattle stations, for, O monarch, it is proper that kings should frequently repair to their cattle stations. If this be the motive put forth, thy father, O prince, will certainly grant thee permission!' And while Duryodhana and Karna were thus conversing laughingly, Sakuni addressed them and said, 'This plan, free from difficulties, was what I also saw for going thither! The king will certainly grant us permission, or even send us thither of his own accord. Our herds are now all waiting in the woods of Dwaitavana expecting thee. Without doubt, we may all go there under the pretext of supervising our cattle stations!'
"They then all three laughed together, and gave their hands unto one another. And having arrived at that conclusion, they went to see the chief of Kurus."
SECTION CCXXXVII
Vaisampayana said, "They then all saw king Dhritarashtra, O Janamejaya, and having seen him, enquired after his welfare, and were, in return, asked about their welfare. Then a cow-herd named Samanga, who had been instructed beforehand by them, approaching the king, spoke unto him of the cattle. Then the son of Radha and Sakuni, O king, addressing Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting! It behoveth thee, therefore, to grant permission to Duryodhana to go thither.'
"Dhritarashtra replied, 'The chase of the deer, as also the examination of cattle is very proper, O child! I think, indeed, that the herdsmen are not to be trusted. But we have heard that those tigers among men, the Pandavas, are now staying in the vicinity of those cattle stations. I think, therefore, ye should not go thither yourselves! Defeated by deceitful means they are now living in the deep forest in great suffering. O Radheya, they are mighty warriors and naturally able, they are now devoted to ascetic austerities. King Yudhishthira will not suffer his wrath to be awakened, but Bhimasena is naturally passionate. The daughter of Yajnasena is energy's self. Full of pride and folly, ye are certain to give offence. Endued with ascetic merit she will certainly consume you, or perhaps, those heroes, armed with swords and weapons! Nor, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed. The mighty-armed Dhananjaya hath returned thence to the forest. While unaccomplished in arms, Vivatsu had subjugated the whole earth before. A mighty warrior as he is and accomplished in arms now, will he not be able to slay you all? Or, if in obedience to my words, ye behave carefully having repaired thither, ye will not be able to live happily there in consequence of the anxiety ye will feel owing to a state of continued trustlessness. Or, some soldier of yours may do some injury to Yudhishthira, and that unpremeditated act will be ascribed to your fault. Therefore, let some faithful men proceed there for the work of tale. I do not think it is proper for thee, Bharata, to go thither thyself."
"Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality. He pledged in the midst of the assembly, O Bharata, that he would live for twelve years in the forest. The other sons of Pandu are all virtuous and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be angry with us. Indeed, we desire very much to go on a hunting expedition, and will avail of that opportunity for supervising the tale of our cattle. We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part.'
Vaisampayana continued, "Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place. And permitted by the monarch the Bharata prince born of Gandhari started, accompanied by Karna and surrounded by a large host. And he was also accompanied by Dussasana and Suvala's son of great intelligence and by many other brothers of his and by ladies in thousands. And as the mighty-armed prince started for beholding the lake that was known by the name of Dwaitavana, the citizens (of Hastina), also accompanied by their wives began to follow him to that forest. Eight thousand cars, thirty thousand elephants, nine thousand horses, and many thousands of foot-soldiers, and shops and pavilions and traders, bards and men trained in the chase by hundreds and thousands followed the prince. And as the king started, followed by this large concourse of people, the uproar that was caused there resembled, O king, the deep tumult of the ranging winds in the rainy season. And reaching the lake Dwaitavana with all his followers and vehicles, king Duryodhana took up his quarters at the distance of four miles from it."
SECTION CCXXXVIII
Vaisampayana said, "King Duryodhana then moving from forest to forest, at last approached the cattle-stations, and encamped his troops. And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him. And near enough to the royal residence they also erected separate abodes for Kama and Sakuni and the brothers of the king. And the king beheld his cattle by hundreds and thousands and examining their limbs and marks supervised their tale. And he caused the calves to be marked and took note of those that required to be tamed. And he also counted those kine whose calves had not yet been weaned. And completing the task of tale by marking and counting every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to sport and wander cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of Dhritarashtra's son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and drinks of various kinds amongst those that sought to please him, according to their desires.
"And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around. And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the sacred lake of Dwaitavana. And the spot which the king reached swarmed with bees inebriate with floral honey, and echoed with the mellifluous notes of the blue-throated jay and was shaded by Saptacchadas and punnagas and Vakulas. And the king graced with high prosperity proceeded thither like the thunder-wielding chief of the celestials himself. And, O thou best of the Kuru race, King Yudhishthira the just, endued with high intelligence, was then, O monarch, residing in the vicinity of that lake at will and celebrating with his wedded wife, the daughter of Drupada, the diurnal sacrifice called Rajarshi, according to the ordinance sanctioned for the celestials and persons living in the wilderness. And, O monarch, having reached that spot, Duryodhana commanded his men by thousands, saying, 'Let pleasure-houses be constructed soon.' Thus commanded, those doers of the king's behests replying to the Kruru chief with the words, 'So be it,' went towards the banks of the lake for constructing pleasure-houses. And as the picked soldiers of Dhritarashtra's son, having reached the region of the lake, were about to enter the gates of the wood, a number of Gandharvas appeared and forbade them to enter. For, O monarch, the king of the Gandharvas accompanied by his followers, had come thither beforehand, from the abode of Kuvera. And the king of the Gandharvas had also been accompanied by the several tribes of Apsaras, as also by the sons of the celestials And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers. And the attendants of the (Kuru) king, finding the lake closed by the king of the Gandharvas, went back, O monarch, to where the royal Duryodhana was. And Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas. And those warriors who formed the vanguard of the Kuru army, hearing these words of the king, went back to the lake of Dwaitavana and addressing the Gandharvas, said, 'The mighty king Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand ye aside, therefore!' Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: 'Your wicked king Duryodhana must be destitute of sense. How else could he have thus commanded us that are dwellers of heaven, as if indeed, we were his servants? Without forethought, ye also are doubtless on the point of death; for senseless idiots as ye are, ye have dared to bring us his message! Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.' Thus addressed by the Gandharvas, the advanced guard of the king's army ran back to the place where the royal son of Dhritarashtra was."
SECTION CCXXXIX
Vaisampayana said, "Those soldiers then, O king, all went back to Duryodhana and repeated to him every word that the Gandharvas had said. And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra's son, endued with energy, was filled with rage. And the king addressed his soldiers, saying, 'Punish these wretches who desire to oppose my will, even if they have come hither to sport, accompanied by all the celestials with him of a hundred sacrifices. And hearing these words of Duryodhana, the sons and officers of Dhritarashtra all endued with great strength, as also warriors by thousands, began to arm themselves for battle. And filling the ten sides with loud leonine roars and rushing at those Gandharvas that had been guarding the gates, they entered the forest. And as the Kuru soldiers entered the forest, other Gandharvas came up and forbade them to advance. And though gently forbidden by the Gandharvas to advance, the Kuru soldiers, without regarding them in the least, began to enter that mighty forest. And when those rangers of the sky found that the warriors of Dhritarashtra along with their king could not be stopped by words they all went to their king Chitrasena and represented everything unto him. And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, 'Punish these wretches of wicked behaviour.' And, O Bharata, when the Gandharvas were so commanded by Chitrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not. And seeing the mighty host of the Gandharvas rushing towards him, Radheya checked them by a perfect shower of arrows. And the Suta's son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Chitrasena to yell in anguish. And although they were slaughtered in great numbers by Karna endued with great intelligence, yet the Gandharvas returned to the charge by hundreds and thousands. And in consequence of the swarms of Chitrasena's warriors rushing impetuously to the field the earth itself became soon covered by the Gandharva host. Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of whose wheels resembled the roars of Garuda, returned to the charge, following the lead of Karna, and began to slaughter that host. And desirous of supporting Karna, these princes invested the Gandharva army, with a large number of cars and a strong body of horses. Then the whole of the Gandharva host began to fight with the Kauravas. And the encounter that took place between the contending hosts was fierce in the extreme and might make one's hair stand on end. The Gandharvas, at last, afflicted with the shafts of the Kuru army, seemed to be exhausted. And the Kauravas beholding the Gandharvas so afflicted sent up a loud sound.
"And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat, resolved to exterminate the Kuru army. And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena. And then, O Bharata, it seemed that every warrior of the Kuru army was fallen upon and surrounded by ten Gandharvas. And attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter. All the Gandharvas then, desirous of slaying Karna, rushed together by hundreds and thousands towards Karna. And those mighty warriors, desirous of slaying the Suta's son, surrounded him on all sides, with swords and battle-axes and spears. And some cut down the yoke of his car, and some his flagstaff, and some the shaft of his car, and some his horses, and some his charioteer. And some cut down his umbrella and some the wooden fender round his car and some the joints of his car. It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna's car, urged the steeds for saving himself."
SECTION CCXL
Vaisampayana said, "After that great warrior Karna had been routed by the Gandharvas, the whole of the Kuru army, O monarch, fled from the field in the very sight of Dhritarashtra's son. And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly. Seeing the mighty host of the Gandharvas rushing towards him, that represser of foes poured down upon them a thick shower of arrows. The Gandharvas, however, without regarding that arrowy shower, and desirous also of slaying him, surrounded that car of his. And by means of their arrows, they cut off into fragments the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the principal turret of his car. And they also slew his charioteer and horses, hacking them to pieces. And when Duryodhana, deprived of his car, fell on the ground, the strong-armed Chitrasena rushed towards him and seized him in such a way that it seemed his life itself was taken. And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of royal household. And the warriors of Duryodhana, who were routed by the Gandharvas, joining those who had fled first, approached the Pandavas (who were living in the vicinity). And after Duryodhana had been made captive, the vehicles, the shops, the pavilions, the carriages, and the draught animals, all were made over to the Pandavas for protection. And those soldiers said, 'The mighty-armed son of Dhritarashtra, possessed of great strength and handsome mien, is being taken away captive by the Gandharvas! Ye sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as captives in chains by the Gandharvas, as also all the ladies of the royal household!'
"Crying thus, the followers of Duryodhana, afflicted with grief and melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira), saying, 'What we should have done with great efforts, arraying ourselves in line of battle, supported by horses and elephants hath, indeed, been done by the Gandharvas! They that come hither for other purposes, have been overtaken by consequences they had not foreseen! Indeed, this is the result of the evil counsels of a king who is fond of deceitful play! It hath been heard by us that the foe of a person who is powerless, is overthrown by others. The Gandharvas have, in an extraordinary way illustrated before our eyes the truth of this saying! It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,--himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. That the sons of Kunti are not wicked and sinful, I tell it before you all!"
"And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"
SECTION CCXLI
"Yudhishthira said, 'O child, why dost thou use language such as this, towards the frightened Kurus, who are now in adversity and who have come to us, solicitous of protection! O Vrikodara, disunions and disputes do take place amongst those that are connected in blood. Hostilities such as these do go on. But the honour of the family is never suffered to be interfered with. If any stranger seeketh to insult the honour of a family, they that are good never tolerate such insult coming from the stranger. The wicked-souled king of the Gandharvas knoweth that we are living here from some time. Yet disregarding us, he hath done this deed which is so disagreeable to us! O exalted one, from this forcible seizure of Duryodhana and from this insult to the ladies of our house by a stranger, our family honour is being destroyed. Therefore, ye tigers among men, arise and arm yourselves without delay for rescuing those that have sought our protection and for guarding the honour of our family. Ye tigers among men, let Arjuna and the twins and thyself also that art brave and unvanquished, liberate Duryodhana, who is even now being taken away a captive! Ye foremost of warriors, these blazing cars, furnished with golden flagstaff's and every kind of weapons belonging to Dhritarashtra's sons, are ready here. With Indrasena and other charioteers skilled in arms, for guiding them, ride ye on these everfurnished cars of deep rattle! And riding on these, exert ye with activity for fighting with the Gandharvas to liberate Duryodhana. Even an ordinary Kashatriya (amongst those that are here), would to the height of his power, protect one that hath come hither for refuge! What then, O Vrikodara, shall I say of thee! Entreated for assistance in such words as 'O hasten to my aid!' Who is there (amongst those standing around me) that is high-souled enough to assist even his foe, beholding him seeking shelter with joined hands? The bestowal of a boon, sovereignty, and the birth of a son are sources of great joy. But, ye sons of Pandu, the liberation of a foe from distress is equal to all the three put together! What can be a source of greater joy to you than that Duryodhana sunk in distress seeketh his very life as depending on the might of your arms? O Vrikodara, if the vow in which I am engaged had been over, there is little doubt that I would myself have run to his aid. Strive thou by all means, O Bharata, to liberate Duryodhana by the arts of conciliation. If, however, the king of the Gandharvas cannot be managed by the arts of conciliation, then must thou try to rescue Suyodhana by lightly skirmishing with the foe. But if the chief of the Gandharvas do not let the Kurus off even then, they must be rescued by crushing the foe by all means. O Vrikodara, this is all I can tell thee now, for my vow hath been begun and is not ended yet!"
Vaisampayana continued, "Hearing these words of Ajatasatru, Dhananjaya pledged himself, from respect for these commands of his superior, to liberate the Kauravas. And Arjuna said, 'If the Gandharvas do not set the Dhartarashtras free peacefully, the Earth shall this day drink the blood of the king of the Gandharvas!' And hearing that pledge of the truth-speaking Arjuna, the Kauravas then, O king, regained (the lost) tenor of their minds."
SECTION CCXLII
Vaisampayana said, "Hearing the words of Yudhishthira, those bulls among men, headed by Bhimasena, rose up with faces beaming in joy. And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires. And those tigers among warriors, riding upon those well furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors--the sons of Pandu--thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout. And soon did those rangers of the sky flushed with victory, and those impetuous warriors, the sons of Pandu, fearlessly encounter each other in that forest. The Gandharvas were flushed with success, and beholding the four brave sons of Pandu coming to battle seated on their cars, they all turned back towards the advancing combatants. And, the dwellers of the Gandhamadana, beholding the Pandavas looking like blazing guardians of the world provoked to ire, stood arrayed in order of battle. And, O Bharata, in accordance with words of king Yudhishthira of great wisdom, the encounter that took place was a skirmish. But when Arjuna--that persecutor of foes--saw that the foolish soldiers of the king of Gandharvas could not be made to understand what was good for them by means of a light skirmish, he addressed those invincible rangers of the skies in a conciliatory tone and said, 'Leave ye my brother king Suyodhana.' Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, 'O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, 'This contact with other people's wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.' And speaking unto them thus, Pritha's son, Dhananjaya, capable of wielding the bow with his left hand also, then rained a shower of sharp pointed sky-ranging shafts upon those rangers of the firmament. Thus attacked, the mighty Gandharvas then encountered the sons of Pandu with a shower of arrows equally thick, and the Pandavas also replied by attacking those dwellers of heaven. And the battle then, O Bharata, that ranged between the active and agile Gandharvas and the impetuous son of Pandu was fierce in the extreme."
SECTION CCXLIII
Vaisampayana said, "Then those Gandharvas decked in golden garlands and accomplished in celestial weapons, showing their blazing shafts, encountered the Pandavas from every side. And as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons. And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. And that mighty bowman, Bhima, also, that foremost of all warriors in battle, slew, by means of his sharp arrows, Gandharvas by hundreds. And the mighty sons of Madri also, battling with vigour, encountered hundreds of Gandharvas, O king, and slaughtered them all. And as Gandharvas were being thus slaughtered by the mighty warriors with their celestial weapons, they rose up to the skies, taking with them the sons of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was conversant with the most efficacious weapons, soon checked that shower of maces and darts and broad-swords, and in return began to mangle the limbs of the Gandharvas with his crescent-shaped arrows. And heads and legs and arms began to drop down from above resembling a shower of stones. And at that sight, the foe was struck with panic. And as the Gandharvas were being slaughtered by the illustrious son of Pandu, they began to shower from the skies a heavy downpour of shafts upon Arjuna, who was on the surface of the earth. But that chastiser of foes, Arjuna, endued with mighty energy checked that shower of arrows by means of his own weapons and began, in return, to wound them. Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and Saumya. And the Gandharvas consumed by the fiery weapons of Kunti's son, began to suffer heavily, like the sons of Diti, while being scorched by Sakra's thunder-bolt. And when they attacked Arjuna from above, they were checked by his net of arrows. And while they attacked him from all sides on the surface of the earth, they were checked by his crescent-shaped arrows. And beholding the Gandharvas put in fear by Kunti's son, Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as the king of the Gandharvas was rushing at Arjuna from above with that mace in hand, the latter cut with his arrows that mace wholly made of iron into seven pieces. And beholding that mace of his cut into many pieces by Arjuna of great activity, with his arrows, Chitrasena, by means of his science, concealed himself from the view of the Pandava and began to fight with him. The heroic Arjuna, however, by means of his own celestial weapons checked all the celestial weapons that were aimed at him by the Gandharvas. And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon inspired with proper Mantras. And the multiform Dhananjaya filled with wrath, prevented the disappearance of his foe by means of his weapon known by the name of Sabda-veda. And assailed with those weapons by the illustrious Arjuna, his dear friend, the king of the Gandharvas, showed himself unto him. And Chitrasena said, 'Behold in me thy friend battling with thee!' And beholding his friend Chitrasena exhausted in the battle, that bull among the sons of Pandu withdrew the weapons he had shot. And the other sons of Pandu beholding Arjuna withdraw his weapons, checked their flying steeds and the impetus of their weapons and withdrew their bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about one another's welfare, sat awhile on their respective cars."
SECTION CCXLIV
Vaisampayana said, "Then that mighty bowman of blazing splendour, Arjuna, smilingly said unto Chitrasena in the midst of the Gandharva host, 'What purpose dost thou serve, O hero, in punishing the Kauravas? O, why also hath Suyodhana with his wives been thus punished?'
"Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither. The purpose was even this,--knowing that ye are exiles in the forest and suffering great afflictions as if ye had none to take care of you, himself in prosperity, this wretch entertained the desire of beholding you plunged in adversity and misfortune. They came hither for mocking you and the illustrious daughter of Drupada. The lord of the celestials also, having ascertained this purpose of theirs, told me, 'Go thou and bring Duryodhana hither in chains along with his counsellors. Dhananjaya also with his brother should always be protected by thee in battle, for he is thy dear friend and disciple.' At these words of the lord of the celestials I came hither speedily. This wicked prince hath also been put in chains. I will now proceed to the region of the celestials, whither I will lead this wicked wight at the command of the slayer of Paka!'
"Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!'
Chitrasena said, "This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna. Yudhishthira the son of Kunti as yet knoweth not the purpose on which the wretch came hither. Let the king, therefore, do what he desires after knowing everything!"
Vaisampayana continued, "After this, all of them went to king Yudhishthira the just. And going unto the king, they represented unto him everything about Duryodhana's conduct. And Ajatasatru, hearing everything that the Gandharvas had said, liberated all the Kauravas and applauded the Gandharvas. And the king said, 'Fortunate it is for us that though gifted with great strength, ye did not yet slay the wicked son of Dhritarashtra along with all counsellors and relatives. This, O sir, hath been an act of great kindness done to me by the Gandharvas. The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!'
"Thus addressed by the intelligent son of Pandu, the Gandharvas became well-pleased and went away with the Apsaras. And the lord of the celestials then, coming to that spot, revived those Gandharvas that had been slain in the encounter with the Kurus, by sprinkling the celestial Amrita over them. And the Pandavas also, having liberated their relatives along with the ladies of the royal household, and having achieved that difficult feat (the defeat of the Gandharvas host) became well-pleased. And those illustrious and mighty warriors worshipped by the Kurus along with their sons and wives, blazed forth in splendour like flaming fires in the sacrificial compound. And Yudhishthira then addressing the liberated Duryodhana in the midst of his brothers, from affection, told him these words: 'O child, never again do such a rash act. O Bharata, a rash wight never cometh by happiness. O son of the Kuru race, pleased be thou with all thy brothers. Go back to thy capital as pleaseth thee, without yielding thyself to despondency or cheerlessness!"
Vaisampayana continued, "Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame, and his heart rent in twain, mechanically set out for his capital, like one destitute of life. And after the Kaurava prince had departed, the brave Yudhishthira, the son of Kunti, along with his brothers, was worshipped by the Brahmanas, and surrounded by those Brahmanas endued with the wealth of asceticism, like Sakra himself by the celestials, he began to pass his days happily in the woods of Dwaita."
SECTION CCXLV
Janamejaya said, "After his defeat and capture by the foe and his subsequent liberation by the illustrious sons of Pandu by force of arms, it seemeth to me that the entry into Hastinapura of the proud, wicked, boastful, vicious, insolent, and wretched Duryodhana, engaged in insulting the sons of Pandu and bragging of his own superiority, must have been exceedingly difficult. Describe to me in detail, O Vaisampayana, the entry into the capital, of that prince overwhelmed with shame and unmanned by grief!"
Vaisampayana said, "Dismissed by the king Yudhishthira the just, Dhritarashtra's son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly. And the king, accompanied by his four kinds of forces, proceeded towards his city, his heart rent in grief and filled with thoughts of his defeat along the way in a region that abounded in grass and water. The king encamped on a delightful piece of ground as pleased him best, with his elephants and cars and cavalry and infantry stationed all around. And as the king Duryodhana was seated on an elevated bedstead endued with the effulgence of fire, himself looking like the moon under an eclipse, towards the small hours of the morning Karna, approaching him, said, 'Fortunate it is, O son of Gandhari, that thou art alive! Fortunate it is, that we have once more met! By good luck it is that thou hast vanquished the Gandharvas capable of assuming any form at will. And, O son of the Kuru race, it is by good luck alone, that I am enabled to see thy brothers-- mighty warriors all--come off victorious from that encounter, having subjugated their foes! As regards myself, assailed by all the Gandharvas, I fled before thy eyes, unable to rally our flying host. Assailed by the foe with all his might, my body mangled with their arrows, I sought safety in flight. This however, O Bharata, seemed to me to be a great marvel that I behold you all come safe and sound in body, with your wives, troops, and vehicles, out of that super-human encounter. O Bharata, there is another man in this world who can achieve what thou, O king, hast achieved in battle to-day with thy brothers."
Vaisampayana continued, "Thus addressed by Karna, king Duryodhana replied unto the ruler of the Angas in a voice choked with tears."
SECTION CCXLVI
"Duryodhana said, 'O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas. The slaughtered, indeed, on both sides were great. But when those brave Gandharvas, resorting to their many powers of illusion, ascended the skies and began to fight with us thence, our encounter with them ceased to be an equal one. Defeat then was ours and even captivity. And afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies. It was then that some soldiers of ours and some brave officers repaired in grief unto the sons of Pandu--those heroes that never refuse succour to those that ask for it. And having gone to them they said, 'Here is king Duryodhana, the son of Dhritarashtra, who with his younger brothers and friends and wives is being led away a captive by the Gandharvas along the sky. Blest be ye. Liberate the king along with the women of the royal household! Suffer no insult to be offered unto all the ladies of the Kuru race. And when they had spoken thus, the eldest of Pandu's sons, who is endued with a virtuous soul then conciliated his brothers and commanded them to liberate us. Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words, although fully able to effect it by force of arms. And when the Gandharvas, addressed in such conciliatory words, refused to set us at liberty, then Arjuna and Bhima and the twins endued with mighty energy, shot showers of arrows at the Gandharvas. Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them, filled with joy. Then we beheld a network of arrows spread all around by Dhananjaya, who was also shooting celestial weapons upon the foe. And seeing the points of the horizon covered by Arjuna with a thick network of sharp arrows, his friend, the chief of the Gandharvas, showed himself. And Chitrasena and Arjuna, embracing each other, enquired after each other's welfare. And the other sons of Pandu also embraced the chief of the Gandharvas and were embraced by him. And enquiries of courtesy passed between them also. And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard."
SECTION CCXLVII
Duryodhana said, "That slayer of hostile heroes, Arjuna, then approaching Chitrasena, smilingly addressed him in these manly words: 'O hero, O foremost of the Gandharvas, it behoveth thee to set my brothers at liberty. They are incapable of being insulted as long as the sons of Pandu are alive.' 'Thus addressed by the illustrious son of Pandu, the chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object we had in view in proceeding to that place, viz., that we came there for casting our eyes on the sons of Pandu with their wife, all plunged in misery. And while the Gandharva was disclosing those counsels of ours, overwhelmed with shame I desired the earth to yield me a crevice, so that I might disappear there and then. The Gandharvas then, accompanied by the Pandavas, went to Yudhishthira, and, disclosing unto him also counsels, made us over, bound as we were, to him. Alas, what greater sorrow could be mine than that I should thus be offered as a tribute unto Yudhishthira, in the very sight of the women of our household, myself in chains and plunged in misery, and under the absolute control of my enemies. Alas, they, who have ever been persecuted by me, they unto whom I have ever been a foe released me from captivity, and wretch that I am, I am indebted to them for my life. If, O hero, I had met with my death in that great battle, that would have been far better than that I should have obtained my life in this way. If I had been slain by the Gandharvas, my fame would have spread over the whole earth, and I should have obtained auspicious regions of eternal bliss in the heaven of Indra. Listen to me therefore, ye bulls among men, as to what I intend to do now. I will stay here forgoing all food, while ye all return home. Let all my brothers also go to Hastinapura. Let all our friends, including Karna, and all our relatives headed by Dussasana, return now to the capital. Insulted by the foe, I myself will not repair thither. I who had before wrested from the foe his respect, I who had always enchanced the respect of my friends, have now become a source of sorrow unto friends and of joy unto enemies. What shall I now say unto the king, going to the city named after the elephant? What will Bhishma and Drona, Kripa, and Drona's son, Vidura and Sanjaya, Vahuka and Somadatta and other revered seniors,--what will the principal men of the other orders and men of independent professions, say to me and what shall I say unto them in reply? Having hitherto stayed over the heads of my enemies, having hitherto trod upon their breasts, I have fallen away from my position. How shall I ever speak with them? Insolent men having obtained prosperity and knowledge and affluence, are seldom blest for any length of time like myself puffed up with vanity. Alas, led by folly I have done a highly improper and wicked act, for which, fool that I am, I have fallen into such distress. Therefore, will I perish by starving, life having become insupportable to me. Relieved from distress by the foe, what man of spirit is there who can drag on his existence? Proud as I am, shorn of manliness, the foe hath laughed at me, for the Pandavas possessed of prowess have looked at me plunged in misery!"
Vaisampayana continued, 'While giving way to such reflections Duryodhana spoke unto Dussasana thus: 'O Dussasana, listen to these words of mine, O thou of the Bharata race! Accepting this installation that I offer thee, be thou king in my place. Rule thou the wide earth protected by Karna and Suvala's sons. Like Indra himself looking after the Maruts, cherish thou thy brothers in such a way that they may all confide in thee. Let the friends and relatives depend on thee like the gods depending on him of a hundred sacrifices. Always shouldst thou bestow pensions on Brahmanas, without idleness, and be thou ever the refuge of thy friends and relatives. Like Vishnu looking after the celestials, thou shouldst always look after all consanguineous relatives. Thou shouldst also ever cherish thy superiors. Go, rule thou the earth gladdening thy friends and reproving thy foes.' And clasping his neck, Duryodhana said, 'Go!' Hearing these words of his, Dussasana in perfect cheerlessness and overwhelmed with great sorrow, his voice choked in tears, said, with joined hands and bending his head unto his eldest brother, 'Relent!' And saying this he fell down on earth with heavy heart. And afflicted with grief that tiger among men, shedding his tears on the feet of his brother again said, 'This will never be! The earth may split, the vault of heaven may break in pieces, the sun may cast off his splendour, the moon may abandon his coolness, the wind may forsake its speed, the Himavat may be moved from its site, the waters of the ocean may dry up, and fire may abandon its heat, yet I, O king, may never rule the earth without thee.' And Dussasana repeatedly said, 'Relent, O king! Thou alone shall be king in our race for a hundred years.' And having spoken thus unto the king, Dussasana began to weep melodiously catching, O Bharata, the feet of his eldest brother deserving of worship from him.
"And beholding Dussasana and Duryodhana thus weeping, Karna in great grief approached them both and said, 'Ye, Kuru princes, why do you thus yield to sorrow like ordinary men, from senselessness? Mere weeping can never ease a sorrowing man's grief. When weeping can never remove one's griefs, what do you gain by thus giving way to sorrow? Summon patience to your aid to not gladden the foe by such conduct. O king, the Pandavas only did their duty in liberating thee. They that reside in the dominions of the king, should always do what is agreeable to the king. Protected by thee, the Pandavas are residing happily in thy dominion. It behoveth thee not to indulge in such sorrow like an ordinary person. Behold, thy uterine brothers are all sad and cheerless at seeing thee resolved to put an end to thy life by forgoing food. Blest be thou! Rise up and come to thy city and console these thy uterine brothers."
SECTION CCXLVIII
"Kama continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings."
Vaisampayana continued, "Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat."
SECTION CCXLIX
Vaisampayana said, "Beholding king Duryodhana, incapable of putting up with an insult, seated with the resolution of giving up life by forgoing food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni said, O son of the Kuru race, you have just heard what Kama hath said. His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old. He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water. That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects. Benefited as thou has been, whence is this unreasonable grief of thine? Do not undo this graceful act done by the sons of Pritha, by indulging in such grief. When thou shouldst joy and reward the Pandavas, thou art grieving, O king? Indeed, this behaviour of thine is inconsistent. Be cheerful, do not cast away thy life; but remember with a pleased heart the good they have done thee. Give back unto the sons of Pritha their kingdom, and win thou both virtue and renown by such conduct. By acting in this way, thou mayst be grateful. Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!'"
Vaisampayana continued, "Hearing these words of Sakuni, and seeing the brave Dussasana lying prostrate before him unmanned by fraternal love, the king raised Dussasana and, clasping him in his well round arms, smelt his head from affection. And hearing these words of Karna and Sauvala, king Duryodhana lost heart more than ever, and he was overwhelmed with shame and utter despair overtook his soul. And hearing all that his friends said, he answered with sorrow, 'I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do not obstruct my purpose, but leave me all of you. I am firmly resolved to cast away my life by forgoing food. Return to the city, and treat my superiors there respectfully.'
"Thus addressed by him, they replied unto that royal grinder of foes, saying, 'O monarch, the course that is thine, is also ours, O Bharata. How can we enter the city without thee?'"
Vaisampayana continued, "Though addressed in all manner of ways by his friends and counsellors and brothers and relatives, the king wavered not from his purpose. And the son of Dhritarashtra in accordance with his purpose spread Kusa grass on the earth, and purifying himself by touching water, sat down upon that spot. And clad in rags and Kusa grass he set himself to observe the highest vow. And stopping all speech, that tiger among kings, moved by the desire of going to heaven, began to pray and worship internally suspending all external intercourse.
"Meanwhile the fierce Daityas and the Danavas who had been defeated of old by the celestials and had been dwelling in the nether regions having ascertained Duryodhana's purpose and knowing that if the king died their party would be weakened, commenced a sacrifice with fire for summoning Duryodhana to their presence. And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers. And Brahmins of rigid vows, well-versed in the Vedas and the branches, began, with rapt soul, to pour libations of clarified butter and milk into the fire, uttering mantras. And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, 'What am I to do?' And the Daityas with well-pleased hearts, commanded her, saying, 'Bring thou hither the royal son of Dhritarashtra, who is even now observing the vow of starvation for getting rid of his life.' Thus commanded, she went away saying, 'So be it.' And she went in the twinkling of an eye to that spot where Suyodhana was. And taking up the king back to the nether regions, and having brought him thus in a moment, she apprised the Danavas of it. And the Danavas beholding the king brought into their midst in the night, united together, and all of them with well-pleased hearts and eyes expanded in delight addressed these flattering words to Duryodhana."
SECTION CCL
"The Danavas said, 'O Suyodhana, O great king? O perpetuator of the race of Bharata, thou art ever surrounded by heroes and illustrious men. Why hast thou, then, undertaken to do such a rash act as the vow of starvation? The suicide ever sinketh into hell and becometh the subject of calumnious speech. Nor do intelligent persons like thee ever set their hands to acts that are sinful and opposed to their best interests and striking at the very root of their purposes. Restrain this resolve of thine, therefore, O king, which is destructive of morality, profit, and happiness, of fame, prowess, and energy, and which enhanceth the joy of foes O exalted king, know the truth, the celestial origin of thy soul, and the maker of thy body, and then summon thou patience to thy aid. In days of old. O king, we have obtained thee, by ascetic austerities from Maheswara. The upper part of thy body is wholly made of an assemblage of Vajras, and is, therefore, invulnerable to weapons of every description, O sinless one. The lower part of thy body, capable of captivating the female heart by its comeliness was made of flowers by the goddess herself--the wife of Mahadeva. Thy body is thus, O best of kings, the creation of Maheswara himself and his goddess. Therefore, O tiger among kings, thou art of celestial origin, not human. Other brave Kshatriyas of mighty energy headed by Bhagadatta, and all acquainted with celestial weapons, will slay thy foes. Therefore, let this grief of thine cease. Thou hast no cause for fear. For aiding thee, many heroic Danavas have been born on the earth. Other Asuras will also possess Bhishma and Drona and Kama and others. Possessed by those Asuras, these heroes will cast away their kindness and fight with thy foes. Indeed, when the Danavas will enter their heart and possess them completely, flinging all affections to a distance, becoming hard-hearted, these warriors will strike every body opposed to them in battle without sparing sons, brothers, fathers, friends, disciples, relatives, even children and old men. Blinded by ignorance and wrath, and impelled by that destiny which hath been ordained by the Creator, these tigers among men, with hearts steeped in sin, will, O thou foremost of the Kurus, depopulate the earth by hurling and shooting all kinds of weapons, with great manliness and strength and always addressing one another boastfully with words such as these, 'Thou shall not escape from me today with life.' And these illustrious sons of Pandu also, five in number, will fight with these. And, endued with mighty strength and favoured by Fate, they will compass the destruction of these. And, O king, many Daityas and Rakshasas also that have been born in the Kshatriya order, will fight with great prowess in the battle with thy foes, using maces and clubs and lances and various weapons of a superior kind. And, O hero, with respect to the fear that is in thy heart rising from Arjuna, we have already settled the means for slaying Arjuna. The soul of the slain Naraka hath assumed the form of Karna. Recollecting his former hostility he will encounter both Kesava and Arjuna. And that mighty warrior and foremost of smiters, proud of his prowess will vanquish Arjuna in battle as also all thy enemies. The wielder of the thunder-bolt, knowing all this, and desirous of saving Arjuna, will in disguise take away from Karna his ear-rings and coat of mail. We also have for that reason appointed hundreds upon hundreds and thousands upon thousands of Daityas and Rakshasas, viz., those that are known by the name of Samsaptakas.[83] These celebrated warriors will slay the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the whole earth, O monarch, without a rival. Do not yield to despondency. Conduct such as this does not suit thee. O thou of the Kuru race, if thou diest, our party becometh weak. Go thou, O hero, and let not thy mind be directed to any other course of action. Thou art ever our refuge as, indeed, the Pandavas are the refuge of the gods.'
Vaisampayana continued, "Having addressed him thus, those Daityas embraced that elephant among kings, and those bulls among the Danavas cheered that irrepressible one like a son. And, O Bharata, pacifying his mind by soft speech, they permitted him to depart, saying, 'Go and attain victory!' And when they had given leave to the mighty-armed one, that very goddess carried him back to the spot where he had sat down, intent upon putting an end to his life. And having set that hero down and paid him homage, the goddess vanished, taking the king's permission. O Bharata, when she had gone, king Duryodhana considered all (that had happened) as a dream. He then thought within himself, 'I shall defeat the Pandavas in battle.' And Suyodhana thought that Karna and the Samsaptaka army were both able (to destroy) and intent upon destroying that slayer of foes, Partha. Thus, O bull of the Bharata race, the hope was strengthened of the wicked minded son of Dhritarashtra, of conquering the Pandavas. And Karna also, his soul and faculties possessed by the inmost soul of Naraka, had at that time cruelly determined to slay Arjuna. And those heroes--the Samsaptakas also--having their sense possessed by the Rakshasas, and influenced by the qualities of emotion and darkness, were desirous of slaying Phalguna. And, O king, others with Bhishma, Drona, and Kripa at their head, having their faculties influenced by the Danavas, were not so affectionate towards the sons of Pandu as they had been. But king Suyodhana did not tell any one of this.
"When the night passed away, Karna, that offspring of the Sun, with joined hands, smilingly addressed these wise words to king Duryodhana, 'No dead man conquereth his foes: it is when he is alive that he can see his good. Where is the good of the dead person; and, O Kauraveya, where is his victory? Therefore, this is no time for grief, or fear or death.' And having, with his arms embraced that mighty-armed one, he further said, 'Rise up, O king! Why dost thou lie down? Why dost thou grieve, O slayer of foes? Having afflicted thy enemies by thy prowess, why dost thou wish for death? Or (perhaps) fear hath possessed thee at the sight of Arjuna's prowess. I truly promise unto thee that I will slay Arjuna in battle. O lord of men, I swear by my weapon that when the three and ten years shall have passed away, I will bring the sons of Pritha under thy subjection.' Thus addressed by Karna, and remembering the words of the Daityas and supplications made by them (his brothers), Suyodhana rose up. And having heard those words of the Daityas that tiger among men, with a firm resolve in his heart arrayed his army, abounding in horses and elephants and cars and infantry. And, O monarch, immensely swarming with white umbrellas, and pennons, and white Chamaras, and cars, and elephants, and foot-soldiers, that mighty army, as it moved like the waters of the Ganga, looked graceful like the firmament, at a season when the clouds have dispersed and the signs of autumn have been but partially developed. And, O foremost of kings, eulogised like a monarch by the best of the Brahmanas blessing with victory, that lord of men Suyodhana, Dhritarashtra's son, receiving honours paid with innumerable joined palms, and flaming in exceeding splendour, went in the front, accompanied by Karna, and that gambler, the son of Suvala. And all his brothers with Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty king Vahlika, followed that lion among kings on his way, with cars of various forms, and horses, and the best of elephants. And, O prime among monarchs, in a short time, those perpetuators of the Kuru race entered their own city."
SECTION CCLI
Janamejaya said, "When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to relate this unto me."
Vaisampayana said, "When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana, and when, having been liberated by Pandu's sons, he had come to Hastinapura, Bhishma said these words to the son of Dhritarashtra, 'O child, I had told thee before, when thou wert intent upon going to the hermitage that thy journey did not please me. But thou didst do so. And as a consequence, O hero, wert thou forcibly taken captive by the enemy, and wert delivered by the Pandavas versed in morality. Yet art thou not ashamed. Even in the presence of thee, O son of Gandhari, together with thy army, did the Suta's son, struck with panic, fly from the battle of the Gandharvas, O king. And, O foremost of kings, O son of the monarch! while thou with thy army wert crying distressfully, thou didst witness the prowess of the high-souled Pandavas, and also, O mighty-armed one, of the wicked son of the Suta, Karna. O best of kings, whether in the science of arms, or heroism, or morality, Karna, O thou devoted to virtue, is not a fourth part of the Pandavas. Therefore, for the welfare of this race, the conclusion of peace is, I think, desirable with the high-souled Pandavas."
'Having been thus addressed by Bhishma, Dhritarashtra's son the king, laughed a good deal, and then suddenly sailed out with the son of Suvala. thereupon, knowing that he was gone, those mighty bowmen with Karna, and Dussasana at their head, followed the highly powerful son of Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the Kurus, hung down his head from shame, and then, O king, went to his own quarters. And, O mighty monarch, when Bhishma had left, that lord of men, Dhritarashtra's son came there again, and began to consult with his counsellors, 'What is it that is good for me? What remaineth to be done? And how we can most effectively bring about the good we shall discuss to-day.' Karna said, 'O Kuru's son, Duryodhana, do thou lay to heart tie words that I say. Bhishma always blameth us, and praiseth the Pandavas. And from the ill-will he beareth towards thee, he hateth me also. And, O lord of men, in thy presence he ever crieth me down. I shall never, O Bharata, bear these words that Bhishma had said in thy presence in relation to this matter, extolling the Pandavas, and censuring thee, O represser of foes! Do thou, O king, enjoin on me, together with servants, forces, and cars. I shall, O monarch, conquer the earth furnished with mountains and woods and forests. The earth had been conquered by the four powerful Pandavas. I shall, without doubt, conquer it for thee single-handed. Let that wretch of the Kuru race, the exceedingly wicked-minded Bhishma, see it,--he who vilifies those that do not deserve censure, and praises those that should not be praised. Let him this day witness my might, and blame himself. Do thou, O king, command me. Victory shall surely be thine. By my weapon, O monarch, I swear this before thee.'
"O king, O bull of the Bharata race, hearing those words of Karna, that lord of men, experiencing the highest delight, spoke unto Karna, saying, 'I am blessed. I have been favoured by thee,--since thou, endued with great strength, art ever intent on my welfare. My life hath borne fruit, to-day. As thou, O hero, intendest to subdue all our enemies, repair thou. May good betide thee! Do thou command me (what I am to do),' O subduer of foes, having been thus addressed by Dhritarashtra's intelligent son, Karna ordered all the necessaries for the excursion. And on an auspicious lunar day, at an auspicious moment, and under the influence of a star presided over by an auspicious deity, that mighty bowman, having been honoured by twice-born ones, and been bathed with auspicious and holy substances and also worshipped by speech set out, filling with the rattle of his car the three worlds, with their mobile and immobile objects."
SECTION CCLII
Vaisampayana continued, "Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. Then going to the north, he subdued the sovereigns (of that quarter) and having effected the defeat of Bhagadatta, Radha's son ascended that mighty mountain Himavat, all along fighting his foes. And ranging all sides, he conquered and brought under subjection all the kings inhabiting the Himavat, and made them pay dues. Then descending from the mountain and rushing to the east, he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas, and the Magadhas. the Karkakhandas; and also included with them the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the eastern quarter Karna then presented himself before Batsa-bhumi. And having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana and Patrana, and Tripura, and Kosala,--and compelled all these to pay tribute. Then going to the south, Karna vanquished the mighty charioteers (of that quarter) and in Dakshinatya, the Suta's son entered into conflict with Rukmi. After having fought dreadfully, Rukmi spake to the Suta's son saying, 'O foremost of monarchs, I have been pleased with thy might and prowess. I shall not do thee wrong: I have only fulfilled the vow of a Kshatriya. Gladly will I give thee as many gold coins as thou desirest.' Having met with Rukmi, Karna, repaired to Pandya and the mountain, Sri. And by fighting, he made Karala, king Nila, Venudari's son, and other best of kings living in the southern direction pay tribute. Then going to Sisupala's son, the son of the Suta defeated him and that highly powerful one also brought under his sway all the neighbouring rulers. And, O bull of the Bharata race, having subjugated the Avantis and concluded peace with them, and having met with the Vrishnis, he conquered the west. And, having come to the quarter of Varuna, he made all the Yavana and Varvara kings pay tribute. And, having conquered the entire earth--east, west, north and south--that hero without any aid brought under subjection all the nations of the Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and the Malavas. And, having conquered the mighty charioteers, headed by the Nagnajitas, the Suta's son brought the Sasakas and the Yavanas under his sway. Having thus conquered and brought under his subjection the world, the mighty charioteer and tiger among men came (back) to Hastinapura. That lord of men, Dhritarashtra's son, accompanied by his father and brothers and friends, came to that mighty bowman, who had arrived, and duly paid homage unto Karna crowned with martial merit. And the king proclaimed his feats, saying, 'What I have not received from either Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May good betide thee! What need of speaking at length! Hear my words, O Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O tiger among men, without doubt all the Pandavas and the other kings crowned with prosperity, come not to a sixteenth part of thee. Do thou, O mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari, as the bearer of the thunderbolt did Aditi.'
"Then, O king, there arose in the city of Hastinapura a clamour, and sounds of Oh! and Alas! and, O lord of men, some of the kings praised him (Karna), while others censured him, while others, again, remained silent. Having thus, O foremost of monarchs, in a short time conquered this earth furnished with mountains and forests and skies, and with oceans, and fields, and filled with high and low tracts, and cities, and replete also with islands. O lord of earth, and brought the monarchs under subjection,--and having gained imperishable wealth, the Suta's son appeared before the king. Then, O represser of foes, entering into the interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger among men, that one conversant with morality took hold of his feet even like a son. And Dhritarashtra embraced him affectionately, and then dismissed him. Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had already been defeated in battle by Karna."
SECTION CCLIII
Vaisampayana continued, "O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed."
Vaisampayana continued, "Having been thus addressed by Karna, the king again spake unto him, saying, 'O bull among men, nothing whatever is unattainable to him who hath thee for refuge, and to whom thou art attached and on whose welfare thou art entirely intent. Now, I have a purpose, which do thou truly listen to. Having beheld that foremost of sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath sprung up in me (to celebrate the same). Do thou, O Suta's son, fulfil this desire of mine.' Thus addressed, Karna spake thus unto the king, 'Now that all the rulers of the earth have been brought under thy subjection, do thou summon the principal Brahmanas, and, O best of Kurus, duly procure the articles required for the sacrifice. And, O represser of foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy rites according to the ordinance, O king. And, O bull of the Bharata race, let thy great sacrifice also, abounding in meats and drinks, and grand with parts, commence.'
"O king, having been thus addressed by Karna, Dhritarashtra's son summoned the priest, and spake unto him these words, 'Do thou duly and in proper order celebrate for me that best of sacrifices, the Rajasuya furnished with excellent Dakshinas.' Thus accosted, that best of Brahmanas spake unto the king, saying, 'O foremost of the Kauravas, while Yudhishthira is living, that best of sacrifices cannot be performed in thy family, O Prince of kings! Further, O monarch, thy father Dhritarashtra, endued with long life, liveth. For this reason also, O best of kings, this sacrifice cannot be undertaken by thee. There is, O lord, another great sacrifice, resembling the Rajasuya. Do thou, O foremost of kings, celebrate that sacrifice. Listen to these words of mine. All these rulers of the earth, who have, O king, become tributary to thee, will pay thee tribute in gold, both pure and impure. Of that gold, do thou, O best of monarchs, now make the (sacrificial) plough, and do thou, O Bharata, plough the sacrificial compound with it. At that spot, let there commence, O foremost of kings, with due rites, and without any disturbance the sacrifice, sanctified with mantras abounding in edibles. The name of that sacrifice worthy of virtuous persons, is Vaishnava. No person save the ancient Vishnu hath performed it before. This mighty sacrifice vies with that best of sacrifices--the Rajasuya itself. And, further, it liketh us--and it is also for thy welfare (to celebrate it). And, moreover, it is capable of being celebrated without any disturbance. (By undertaking this), thy desire will be fufilled.'
"Having been thus addressed by those Brahmanas, Dhritarashtra's son, the king, spake these words to Karna, his brothers and the son of Suvala, 'Beyond doubt, the words of the Brahmanas are entirely liked by me. If they are relished by you also, express it without delay.' Thus appealed, they all said unto the king, 'So be it.' Then the king one by one appointed persons to their respective tasks; and desired all the artisans to construct the (sacrificial) plough. And, O best of kings, all that had been commanded to be done, was gradually executed."
SECTION CCLIV
Vaisampayana continued, "Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, "All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you. It behoveth you, therefore, to witness the delightful sacrifice of that monarch.'
"Hearing these words of the messenger, that tiger among kings, the royal Yudhishthira, said, 'By good luck it is that that enhancer of the glory of his ancestors, king Suyodhana is celebrating this best of sacrifices. We should certainly repair thither; but we cannot do now; for till (the completion of) the thirteenth year, we shall have to observe our vow.' Hearing this speech of Yudhishthira the just, Bhima said these words, 'Then will king Yudhishthira the just go thither, when he will cast him (Duryodhana) into the fire kindled by weapons. Do thou say unto Suyodhana. 'When after the expiration of the thirteenth year, that lord of men, the Pandava, will, in the sacrifice of battle, pour upon the Dhritarashtras, the clarified butter of his ire, then will I come!' But the other Pandavas, O king, did not say anything unpleasant. The messenger (on his return) related unto Dhritarashtra's son all as it had fallen out. Then there came to the city of Dhritarashtra many foremost of men, lords of various countries, and highly virtuous Brahmanas. And duly received in order according to the ordinance, those lords of men experienced great delight and were all well-pleased. And that foremost among monarchs--Dhritarashtra--surrounded by all the Kauravas, experienced the height of joy, and spake unto Vidura, saying, 'Do thou, O Kshatta, speedily so act that all persons in the sacrificial compound may be served with food, be refreshed and satisfied.' Thereupon, O represser of foes, assenting to that order, the learned Vidura versed in morality, cheerfully entertained all the orders in proper measure with meat and beverages to eat and drink, and fragrant garland and various kinds of attire. And having constructed pavilions (for their accommodation), that hero and foremost of kings, duly entertained the princes and the Brahmanas by thousands, and also bestowing upon them wealth of various kinds, bade them farewell. And having dismissed all the kings, he entered Hastinapura, surrounded by his brothers, and in company with Karna and Suvala's son."
SECTION CCLV
Vaisampayana said, "While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode. Then, O king, worshipping the feet of his father and mother and of others headed by Bhishma, Drona and Kripa, and of the wise Vidura, and worshipped in turn by his younger brothers, that delighter of brothers sat down upon an excellent seat, surrounded by the latter. And the Suta's son, rising up, said, 'By good luck it is, O foremost of the Bharata race, that this mighty sacrifice of thine hath been brought to a close. When, however, the sons of Pritha shall have been slain in battle and thou wilt have completed the Rajasuya sacrifice, once again, O lord of men, shall I honour thee thus.' Then that mighty king, the illustrious son of Dhritarashtra, replied unto him, 'Truly hath this been spoken by thee. When, O foremost of men, the wicked-minded Pandavas have been slain, and when also the grand Rajasuya hath been celebrated by me, then thou shalt again, O hero, honour me thus.' And having said this, O Bharata, the Kaurava embraced Karna, and began, O mighty king, to think of the Rajasuya, that foremost of sacrifices. And that best of kings also addressed the Kurus around him, saying, 'When shall I, ye Kauravas, having slain all the Pandavas, celebrate that costly and foremost of sacrifices, the Rajasuya.' Then spake Karna unto him, saying, 'Hear me, O elephant among kings! So long as I do not slay Arjuna, I shall not allow any one to wash my feet, nor shall I taste meat. And I shall observe the Asura vow[84] and whoever may solicit me (for any thing), I never shall say, 'I have it not.' When Karna had thus vowed to slay Phalguna in battle, those mighty charioteers and bowmen, the sons of Dhritarashtra, sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas had already been conquered. Then that chief of kings, the graceful Duryodhana, leaving those bulls among men, entered his apartment, like the lord Kuvera entering the garden of Chitraratha. And all those mighty bowmen also, O Bharata, went to their respective quarters.
"Meanwhile those mighty bowmen, the Pandavas, excited by the words the messenger had spoken, became anxious, and they did not (from that time) experience the least happiness. Intelligence, further, O foremost of kings, had been brought by spies regarding the vow of the Suta's son to slay Vijaya. Hearing this, O lord of men, Dharma's son became exceedingly anxious. And considering Karna of the impenetrable mail to be of wonderful prowess, and remembering all their woes, he knew no peace. And that high-souled one filled with anxiety, made up his mind to abandon the woods about Dwaitavana abounding with ferocious animals.
"Meanwhile the royal son of Dhritarashtra began to rule the earth, along with his heroic brothers as also with Bhishma and Drona and Kripa. And with the assistance of the Suta's son crowned with martial glory, Duryodhana remained ever intent on the welfare of the rulers of the earth, and he worshipped the foremost of Brahmanas by celebrating sacrifices with profuse gifts. And that hero and subduer of foes, O king, was engaged in doing good to his brothers, concluding for certain in his mind that giving and enjoying are the only use of riches."
SECTION CCLVI
Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.'
Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. O mighty king, all thy brothers are heroes, conversant with weapons; they have thinned the ranks of the rangers of the forest. We few--the remnants,--O mighty-minded one, remain like seed. By thy favour, O king of kings, let us increase.' Seeing these deer, which remained like seed after the rest had been destroyed trembling and afflicted with fear, Yudhishthira the just was greatly affected with grief. And the king, intent on the welfare of all creatures, said unto them, 'So be it. I shall act as ye have said.' Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there, 'Those deer that are alive after them that have been slaughtered, accosted me at night, after I had awakened, saying, 'We remain like the cues of our lines. Blest be thou! Do thou have compassion on us.' And they have spoken truly. We ought to feel pity for the dwellers of the forest. We have been feeding on them for a year together and eight months. Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals, situated at the head of the desert, near lake Trinavindu. And there let us pleasantly pass the rest of our time.' Then, O king, the Pandavas versed in morality, swiftly departed (thence), accompanied by the Brahmanas and all those that lived with them, and followed by Indrasena and other retainers. And proceeding along the roads walked (by travellers), furnished with excellent corn and clear water, they at length beheld the sacred asylum of Kamyaka endued with ascetic merit. And as pious men enter the celestial regions, those foremost of the Bharata race, the Kauravas, surrounded by those bulls among Brahmanas entered that forest."
SECTION CCLVII
Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. And he felt as if his heart had been pierced with a lance. And remembering the harsh words of the Suta's son, the Pandava, repressing the venom of his wrath, passed his time in humble guise, sighing heavily. And Arjuna and both the twins and the illustrious Draupadi, and the mighty Bhima--he that was strongest of all men--experienced the most poignant pain in casting their eyes on Yudhishthira. And thinking that a short time only remained (of their exile), those bulls among men, influenced by rage and hope and by resorting to various exertions and endeavours, made their bodies assume almost different shapes.
"After a little while, that mighty ascetic, Vyasa, the son of Satyavati, came there to see the Pandavas. And seeing him approach, Kunti's son, Yudhishthira, stepped forward, and duly received that high-souled one. And having gratified Vyasa by bowing down unto him, Pandu's son of subdued senses, after the Rishi had been seated, sat down before him, desirous of listening to him. And beholding his grandsons lean and living in the forest on the produce of the wilderness, that mighty sage, moved by compassion, said these words, in accents choked in tears, 'O mighty-armed Yudhishthira, O thou best of virtuous persons, those men that do not perform ascetic austerities never attain great happiness in this world. People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness. A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief. When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season. Nothing is superior to asceticism: by asceticism one acquireth mighty fruit. Do thou know, O Bharata, that there is nothing that asceticism cannot achieve. Truth, sincerity, freedom from anger, justice, self-control, restraint of the faculties, immunity from malice, guilelessness, sanctity, and mortification of the senses, these, O mighty monarch, purify a person of meritorious acts. Foolish persons addicted to vice and bestial ways, attain to brutish births in after life and never enjoy happiness. The fruit of acts done in this world is reaped in the next. Therefore should one restrain his body by asceticism and the observance of vows. And, O king, free from guile and with a cheerful spirit, one should, according to his power, bestow gifts, after going down to the recipient and paying him homage. A truth-telling person attaineth a life devoid of trouble. A person void of anger attaineth sincerity, and one free from malice acquireth supreme contentment. A person who hath subdued his senses and his inner faculties, never knoweth tribulation; nor is a person of subdued senses affected by sorrow at the height of other's prosperity. A man who giveth everyone his due, and the bestower of boons, attain happiness, and come by every object of enjoyment; while a man free from envy reapeth perfect ease. He that honoureth those to whom honour is due, attaineth birth in an illustrious line; and he that hath subdued his senses, never cometh by misfortune. A man whose mind followeth good, after having paid his debt to nature, is on this account, born again endued with a righteous mind.'
"Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the bestowal of gifts and the observance of asceticism, which is of greater efficacy in the next world, and which, harder of practice?'
"Vyasa said, 'There is nothing, O child, in this world harder to practise than charity. Men greatly thirst after wealth, and wealth also is gotten with difficulty. Nay, renouncing even dear life itself, heroic men, O magnanimous one, enter into the depths of the sea and the forest for the sake of wealth. For wealth, some betake themselves to agriculture and the tending of kine, and some enter into servitude. Therefore, it is extremely difficult to part with wealth that is obtained with such trouble. Since nothing is harder to practise than charity, therefore, in my opinion, even the bestowal of boons is superior to everything. Specially is this to be borne in mind that well-earned gains should, in proper time and place, be given away to pious men. But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth. It hath been declared, O Yudhishthira, that by bestowing, in a pure spirit, even a slight gift in due time and to a fit recipient, a man attaineth inexhaustible fruit in the next world. In this connection is instanced the old story regarding the fruit obtained by Mudgala, for having given away only a drona[85] of corn.'"
SECTION CCLVIII
Yudhishthira said, "Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased."
"Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage), Mudgala by name. And he was truthful, and free from malice, and of subdued senses. And he used to lead the Sila and Unchha modes of life.[86] And although living like a pigeon, yet that one of mighty austerities entertained his guests, celebrated the sacrifice called Istikrita, and performed other rites. And that sage together with his son and wife, ate for a fortnight, and during the other fortnight led the life of a pigeon, collecting a drona of corn. And celebrating the Darsa and Paurnamasya sacrifices, that one devoid of guile, used to pass his days by taking the food that remained after the deities and the guests had eaten. And on auspicious lunar days, that lord of the three worlds, Indra himself, accompanied by the celestials used, O mighty monarch, to partake of the food offered at his sacrifice. And that one, having adopted the life of a Muni, with a cheerful heart entertained his guests also with food on such days. And as that high-souled one distributed his food with alacrity, the remainder of the drona of corn increased as soon as a guest appeared. And by virtue of the pure spirit in which the sage gave a way, that food of his increased so much that hundreds upon hundreds of learned Brahmanas were fed with it.
"And, O king, it came to pass that having heard of the virtuous Mudgala observant of vows, the Muni Durvasa, having space alone for his covering,[87] his accoutrements worn like that of maniac, and his head bare of hair, came there, uttering, O Pandava various insulting words. And having arrived there that best of Munis said unto the Brahmana. 'Know thou, O foremost of Brahmanas, that I have come hither seeking for food. Thereupon Mudgala said unto the sage, 'Thou art welcome!' And then offering to that maniac of an ascetic affected by hunger, water to wash his feet and mouth, that one observant of the vow of feeding guests, respectfully placed before him excellent fare. Affected by hunger, the frantic Rishi completely exhausted the food that had been offered unto him. Thereupon, Mudgala furnished him again with food. Then having eaten up all that food, he besmeared his body with the unclean orts and went away as he had come. In this manner, during the next season, he came again and ate up all the food supplied by that wise one leading the Unchha mode of life. Thereupon, without partaking any food himself, the sage Mudgala again became engaged in collecting corn, following the Unchha mode. Hunger could not disturb his equanimity. Nor could anger, nor guile, nor a sense of degradation, nor agitation, enter into the heart of that best of Brahmanas leading the Unchha mode of life along with his son and his wife. In this way, Durvasa having made up his mind, during successive seasons presented himself for six several times before that best of sages living according to the Unchha mode; yet that Muni could not perceive any agitation in Mudgala's heart; and he found the pure heart of the pure-souled ascetic always pure. Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth. The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience. The tongue, loving delicacies, attracteth men towards them. Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities. It must be hard to renounce in a pure spirit a thing earned by pains. Yet, O pious one, all this hath been duly achieved by thee. In thy company we feel obliged and gratified. Self-restraint, fortitude, justice, control of the senses and of faculties, mercy, and virtue, all these are established in thee. Thou hast by the deeds conquered the different worlds and have thereby obtained admission into paths of beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty deeds of charity. O thou observant of vows, thou shalt go to heaven even in thine own body.
"Whilst the Muni Durvasa was speaking thus, a celestial messenger appeared before Mudgala, upon a car yoked with swans and cranes, hung with a neat work of bells, scented with divine fragrance, painted picturesquely, and possessed of the power of going everywhere at will. And he addressed the Brahmana sage, saying, 'O sage, do thou ascend into this chariot earned by thy acts. Thou hast attained the fruit of thy asceticism!'
"As the messenger of the gods was speaking thus, the sage told him, 'O divine messenger, I desire that thou mayst describe unto me the attributes of those that reside there. What are their austerities, and what their purposes? And, O messenger of the gods, what constitutes happiness in heaven, and what are the disadvantages thereof? It is declared by virtuous men of good lineage that friendship with pious people is contracted by only walking with them seven paces. O lord, in the name of that friendship I ask thee, 'Do thou without hesitation tell me the truth, and that which is good for me now. Having heard thee, I shall, according to thy words, ascertain the course I ought to follow.'"
SECTION CCLIX
"The messenger of the gods said, 'O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us. Those regions tower high, and are furnished with excellent paths, and are, O sage, always ranged by celestial cars. Atheists, and untruthful persons, those that have not practised ascetic austerities and those that have not performed great sacrifices, cannot repair thither. Only men of virtuous souls, and those of subdued spirits, and those that have their faculties in subjection, and those that have controlled their senses, and those that are free from malice, and persons intent on the practice of charity; and heroes, and men bearing marks of battle, after having, with subdued senses and faculties, performed the most meritorious rites, attain those regions, O Brahmana, capable of being obtained only by virtuous acts, and inhabited by pious men. There, O Mudgala, are established separately myriads of beautiful, shining, and resplendent worlds bestowing every object of desire, owned by those celestial beings, the gods, the Sadhyas, and the Vaiswas, the great sages, Yamas, and the Dharmas, and the Gandharvas and the Apsaras. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, with Nandana at their head, where sport the persons of meritorious acts. And neither hunger, nor thirst, nor lassitude, nor fear, nor anything that is disgusting or inauspicious is there. And all the odours of that place are delightful, and all the breezes delicious to the touch. And all the sounds there are captivating, O sage, to the ear and the heart. And neither grief, nor decrepitude, nor labour, nor repentance also is there. That world, O Muni, obtained as the fruit of one's own acts, is of this nature. Persons repair thither by virtue of their meritorious deeds. And the persons of those that dwell there look resplendent, and this, O Mudgala, solely by virtue of their own acts, and not owing to the merits of father or mothers. And there is neither sweat, nor stench, nor urine there. And, there, O Muni, dust doth not soils one's garments. And their excellent garlands, redolent of divine fragrance, never fade. And, O Brahmana, they yoke such cars as this (that I have brought). And, O mighty sage, devoid of envy and grief and fatigue and ignorance and malice, men who have attained heaven, dwell in those regions happily. And, O bull among Munis, higher and higher over such regions there are others endued with higher celestial virtues. Of these, the beautiful and resplendent regions of Brahma are the foremost. Thither, O Brahmana, repair Rishis that have been sanctified by meritorious acts. And there dwell certain beings named Ribhus. They are the gods of the gods themselves. Their regions are supremely blessed, and are adored even by the deities. These shine by their own light, and bestow every object of desire. They suffer no pangs that women might cause, do not possess worldly wealth, and are free from guile. The Ribhus do not subsist on oblations, nor yet on ambrosia. And they are endued with such celestial forms that they cannot be perceived by the senses. And these eternal gods of the celestials do not desire happiness for happiness' sake, nor do they change at the revolution of a Kalpa. Where, indeed, is their decrepitude or dissolution? For them there is neither ecstasy, nor joy, nor happiness. They have neither happiness nor misery. Wherefore should they have anger or aversion then, O Muni? O Mudgala, their supreme state is coveted even by the gods. And that crowning emancipation, hard to attain, can never be acquired by people subject to desire. The number of those deities is thirty-three. To their regions repair wise men, after having observed excellent vows, or bestowed gifts according to the ordinance. Thou also hast easily acquired that success by thy charities. Do thou, by effulgence displayed by virtue of thy ascetic austerities, enjoy that condition obtained by thy meritorious acts. Such, O Brahmana, is the bliss of heaven containing various worlds.
"Thus have I described unto thee the blessing of the celestial regions. Do thou now hear from me some of the disadvantages thereof. That in the celestial regions a person, while reaping the fruit of the acts he hath already performed, cannot be engaged in any others, and that he must enjoy the consequences of the former until they are completely exhausted, and, further, that he is subject to fall after he hath entirely exhausted his merit, form, in my opinion, the disadvantages of heaven. The fall of a person whose mind hath been steeped in happiness, must, O Mudgala, be pronounced as a fault. And the discontent and regret that must follow one's stay at an inferior seat after one hath enjoyed more auspicious and brighter regions, must be hard to bear. And the consciousness of those about to fall is stupefied, and also agitated by emotions. And as the garlands of those about to fall fade away, fear invadeth their hearts. These mighty drawbacks, O Mudgala, extend even to the regions of Brahma. In the celestial regions, the virtues of men who have performed righteous acts, are countless. And, O Muni, this is another of the attributes of the fallen that, by reason of their merits, they take birth among men. And then they attain to high fortune and happiness. If one, however, cannot acquire knowledge here, one cometh by an inferior birth. The fruits of acts done in this world are reaped in the next. This world, O Brahmana, hath been declared to be one of acts; the others, as one of fruit. Thus have I, O Mudgala, asked by thee, described all unto thee. Now, O pious one, with thy favour, we shall easily set out with speed.'
"Vyasa continued, 'Having heard this speech, Mudgala began to reflect in his mind. And having deliberated well, that best of Munis spake thus unto the celestial messenger, 'O messenger of the gods, I bow unto thee. Do thou, O sire, depart in peace. I have nothing to do with either happiness, or heaven having such prominent defects. Persons who enjoy heaven suffer, after all, huge misery and extreme regret in this world. Therefore, I do not desire heaven. I shall seek for that unfailing region repairing whither people have not to lament, or to be pained, or agitated. Thou hast described unto me these great defects belonging to the celestial regions. Do thou now describe unto me a region free from faults.' Thereupon the celestial messenger said, 'Above the abode of Brahma, there is the supreme seat of Vishnu, pure, and eternal, and luminous known by the name of Para Brahma. Thither, O Brahmana, cannot repair persons who are attached to the objects of the senses: nor can those subject to arrogance, covetousness, ignorance, anger, and envy, go to that place. It is only those that are free from affection, and those free from pride, and those free from conflicting emotions, and those that have restrained their senses, and those given to contemplation and Yoga, that can repair thither.' Having heard these words, the Muni bade farewell to the celestial messenger, and that virtuous one leading the Unchha mode of life, assumed perfect contentment. And then praise and dispraise became equal unto him; and a brickbat, stone, and gold assumed the same aspect in his eyes. And availing himself of the means of attaining Brahma, he became always engaged in meditation. And having obtained power by means of knowledge, and acquired excellent understanding, he attained that supreme state of emancipation which is regarded as Eternal. Therefore, thou also, O Kunti's son, ought not to grieve. Deprived thou hast truly been of a flourishing kingdom, but thou wilt regain it by thy ascetic austerities. Misery after happiness, and happiness after misery, revolve by turns round a man even like the point of a wheel's circumference round the axle. After the thirteenth year hath passed away, thou wilt, O thou of immeasurable might, get back the kingdom possessed before thee by thy father and grand-father. Therefore, let the fever of thy heart depart!'"
Vaisampayana continued "Having said this to Pandu's son, the worshipful Vyasa went back to his hermitage for the purpose of performing austerities."
SECTION CCLX
Janamejaya said, "While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worshipful Sir, enlighten me."
Vaisampayana said, "When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception. And the illustrious Muni stayed there for a few days, while king Duryodhana, watchful of his imprecations, attended on him diligently by day and night. And sometimes the Muni would say, 'I am hungry, O king, give me some food quickly.' And sometimes he would go out for a bath and, returning at a late hour, would say, 'I shall not eat anything today as I have no appetite,' and so saying would disappear from his sight. And sometimes, coming all on a sudden, he would say, 'Feed us quickly.' And at other times, bent on some mischief, he would awake at midnight and having caused his meals to be prepared as before, would carp at them and not partake of them at all. And trying the prince in this way for a while, when the Muni found that the king Duryodhana was neither angered, nor annoyed, he became graciously inclined towards him. And then, O Bharata, the intractable Durvasa said unto him, 'I have power to grant thee boons. Thou mayst ask of me whatever lies nearest to thy heart. May good fortune be thine. Pleased as I am with thee, thou mayst obtain from me anything that is not opposed to religion and morals.'
Vaisampayana continued, "Hearing these words of the great ascetic, Suyodhana felt himself to be inspired with new life. Indeed, it had been agreed upon between himself and Karna and Dussasana as to what the boon should be that he would ask of the Muni if the latter were pleased with his reception. And the evil-minded king, bethinking himself of what had previously been decided, joyfully solicited the following favour, saying, 'The great king Yudhishthira is the eldest and the best of our race. That pious man is now living in the forest with his brothers. Do thou, therefore, once become the guest of that illustrious one even as, O Brahmana, thou hast with thy disciples been mine for some time. If thou art minded to do me a favour, do thou go unto him at a time when that delicate and excellent lady, the celebrated princess of Panchala, after having regaled with food the Brahmanas, her husbands and herself, may lie down to rest.' The Rishi replied, 'Even so shall I act for thy satisfaction.' And having said this to Suyodhana, that great Brahmana, Durvasa, went away in the very same state in which he had come. And Suyodhana regarded himself to have attained all the objects of his desire. And holding Karna by the hand he expressed great satisfaction. And Karna, too, joyfully addressed the king in the company of his brothers, saying, 'By a piece of singular good luck, thou hast fared well and attained the objects of thy desire. And by good luck it is that thy enemies have been immersed in a sea of dangers that is difficult to cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath. Through their own fault they have fallen into an abyss of darkness.'"
Vaisampayana continued, "O king, expressing their satisfaction in this strain, Duryodhana and others, bent on evil machinations, returned merrily to their respective homes."
SECTION CCLXI
(Draupadi-harana Parva)
Vaisampayana said, "One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him. And joining the palms of his hands and pointing to a proper and excellent seat, he accorded the Rishis a fit and respectful welcome. And the king said unto him, 'Return quick, O adorable sir, after performing thy diurnal ablutions and observances.' And that sinless Muni, not knowing how the king would be able to provide a feast for him and his disciples, proceeded with the latter to perform his ablutions. And that host of the Muni, of subdued passions, went into the stream for performing their ablutions. Meanwhile, O king, the excellent princess Draupadi, devoted to her husbands, was in great anxiety about the food (to be provided for the Munis). And when after much anxious thought she came to the conclusion that means there were none for providing a feast, she inwardly prayed to Krishna, the slayer of Kansa. And the princess said, 'Krishna, O Krishna, of mighty arms, O son of Devaki, whose power is inexhaustible, O Vasudeva, O lord of the Universe, who dispellest the difficulties of those that bow down to thee, thou art the soul, the creator and the destroyer of the Universe. Thou, O lord, art inexhaustible and the saviour of the afflicted. Thou art the preserver of the Universe and of all created beings. Thou art the highest of the high, and the spring of the mental perceptions Akuli and Chiti![88] O Supreme and Infinite Being, O giver of all good, be thou the refuge of the helpless. O Primordial Being, incapable of being conceived by the soul or the mental faculties or otherwise, thou art the ruler of all and the lord of Brahma. I seek thy protection. O god, thou art ever kindly disposed towards those that take refuge in thee. Do thou cherish me with thy kindness. O thou with a complexion dark as the leaves of the blue lotus, and with eyes red as the corolla of the lily, and attired in yellow robes with, besides, the bright Kaustubha gem in thy bosom, thou art the beginning and the end of creation, and the great refuge of all. Thou art the supreme light and essence of the Universe! Thy face is directed towards every point. They call thee Supreme Germ and the depository of all treasures. Under thy protections, O lord of the gods, all evils lose their terror. As thou didst protect me before from Dussasana, do thou extricate me now from this difficulty."
Vaisampayana continued, "The great and sovereign God, and Lord of the earth, of mysterious movements, the lord Kesava who is ever kind to the dependents, thou adored by Krishna, and perceiving her difficulty, instantly repaired to that place leaving the bed of Rukmini who was sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in great joy and informed him of the arrival of the Munis and every other thing. And having heard everything Krishna said unto her, 'I am very much afflicted with hunger, do thou give me some food without delay, and then thou mayst go about thy work.' At these words of Kesava, Krishna became confused, and replied unto him, saying, 'The sun-given vessel remains full till I finish my meal. But as I have already taken my meal today, there is no food in it now. Then that lotus-eyed and adorable being said unto Krishna, 'This is no time for jest, O Krishna.--I am much distressed with hunger, go thou quickly to fetch the vessel and show it to me.' When Kesava, that ornament of the Yadu's race, had the vessel brought unto him,--with such persistence, he looked into it and saw a particle of rice and vegetable sticking at its rim. And swallowing it he said unto her, 'May it please the god Hari, the soul of the Universe, and may that god who partaketh at sacrifices, be satiated with this.' Then the long-armed Krishna, that soother of miseries, said unto Bhimasena, 'Do thou speedily invite the Munis to dinner. Then, O good king, the celebrated Bhimasena quickly went to invite all those Munis, Durvasa and others, who had gone to the nearest stream of transparent and cool water to perform their ablutions. Meanwhile, these ascetics, having plunged into the river, were rubbing their bodies and observing that they all felt their stomachs to be full. And coming out of the stream, they began to stare at one another. And turning towards Durvasa, all those ascetics observed, 'Having bade the king make our meals ready, we have come hither for a bath. But how, O regenerate Rishi, can we eat anything now, for our stomachs seem to be full to the throat. The repast hath been uselessly prepared for us. What is the best thing to be done now?' Durvasa replied, 'By spoiling the repast, we have done a great wrong to that royal sage, king Yudhishthira. Would not the Pandavas destroy us by looking down upon us with angry eyes? I know the royal sage Yudhishthira to be possessed of great ascetic power. Ye Brahmanas, I am afraid of men that are devoted to Hari. The high-souled Pandavas are all religious men, learned, war-like, diligent in ascetic austerities and religious observances, devoted to Vasudeva, and always observant of rules of good conduct. If provoked, they can consume us with their wrath as fire doth a bale of cotton. Therefore, ye disciples, do ye all run away quickly without seeing them (again)!"
Vaisampayana continued, "All those Brahmanas, thus advised by their ascetic preceptor, became greatly afraid of the Pandavas and fled away in all directions. Then Bhimasena not beholding those excellent Munis in the celestial river, made a search after them here and there at all the landing places. And learning from the ascetics of those places that they had run away, he came back and informed Yudhishthira of what had happened. Then all the Pandavas of subdued senses, expecting them to come, remained awaiting their arrival for some time. And Yudhishthira said, 'Coming dead of night the Rishis will deceive us. Oh how, can we escape from this difficulty created by the facts?' Seeing them absorbed in such reflections and breathing long deep sighs at frequent intervals, the illustrious Krishna suddenly appeared to them and addressed them these words: 'Knowing, ye sons of Pritha, your danger from that wrathful Rishi, I was implored by Draupadi to come, and (therefore) have I come here speedily. But now ye have not the least fear from the Rishi Durvasa. Afraid of your ascetic powers, he hath made himself scarce ere this. Virtuous men never suffer. I now ask your permission to let me return home. May you always be prosperous!'"
Vaisampayana continued, "Hearing Kesava's words, the sons of Pritha, with Draupadi, became easy in mind. And cured of their fever (of anxiety), they said unto him, 'As persons drowning in the wide ocean safely reach the shore by means of a boat, so have we, by thy aid, O lord Govinda, escaped from this inextricable difficulty. Do thou now depart in peace, and may prosperity be thine.' Thus dismissed, he repaired to his capital and the Pandavas too, O blessed lord, wandering from forest to forest passed their days merrily with Draupadi. Thus, O king, have I related to thee the story which thou askedest me to repeat. And it was thus that the machinations of the wicked sons of Dhritarashtra about the Pandavas in the forest, were frustrated."
SECTION CCLXII
Vaisampayana said, "These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. And she looked grand in the superb beauty of her form, and seemed to shed a lustre on the woodland around, like lightning illuminating masses of dark clouds. And they who saw her asked themselves, 'Is this an Apsara, or a daughter of the gods, or a celestial phantom?' And with this thought, their hands also joined together. They stood gazing on the perfect and faultless beauty of her form. And Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck with amazement at the sight of that lady of faultless beauty, was seized with an evil intention. And inflamed with desire, he said to the prince named Kotika, 'Whose is this lady of faultless form? Is she of the human kind? I have no need to marry if I can secure this exquisitely beautiful creature. Taking her with me, I shall go back to my abode, Oh sir, and enquire who she is and whence she has come and why also that delicate being hath come into this forest beset with thorns. Will this ornament of womankind, this slender-waisted lady of so much beauty, endued with handsome teeth and large eyes, accept me as her lord? I shall certainly regard myself successful, if I obtain the hand of this excellent lady. Go, Kotika, and enquire who her husband may be.' Thus asked, Kotika, wearing a kundala, jumped out of his chariot and came near her, as a jackal approacheth a tigress, and spake unto her these words.'"
SECTION CCLXIII
Kotika said, "Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests? Methinks thou art a goddess, or a Yakshi, or a Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of Soma, or of Kuvera, who, having assumed a human form, wanderest in these forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are, nor do we know who protects thee here! Respectfully do we ask thee, good lady, who is thy powerful father, and, O, do tell us truly the names of thy husband, thy relatives, and thy race, and tell us also what thou dost here. As for us, I am king Suratha's son whom people know by the name of Kotika, and that man with eyes large as the petals of the lotus, sitting on a chariot of gold, like the sacrificial fire on the altar, is the warrior known by the name of Kshemankara, king of Trigarta. And behind him is the famous son of the king of Pulinda, who is even now gazing on thee. Armed with a mighty bow and endued with large eyes, and decorated with floral wreaths, he always liveth on the breasts of mountains. The dark and handsome young man, the scourge of his enemies, standing at the edge of that tank, is the son of Suvala of the race of Ikshwaku. And if, O excellent lady, thou hast ever heard the name of Jayadratha, the king of Sauviras, even he is there at the head of six thousand chariots, with horses and elephants and infantry, and followed by twelve Sauvira princes as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya, Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and Kuhana, all mounted on chariots drawn by chestnut horses and every one of them looking like the fire on the sacrificial altar. The brothers also of the king, viz., the powerful Valahaka, Anika, Vidarana and others, are among his followers. These strong-limbed and noble youths are the flowers of the Sauvira chivalry. The king is journeying in the company of these his friends, like Indra surrounded by the Maruts. O fine-haired lady, do tell us that are unacquainted (with these matters), whose wife and whose daughter thou art."
SECTION CCLXIV
Vaisampayana continued, "The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. Those noble persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of Madri, leaving me here and having assigned unto themselves the four points of the horizon, have gone out on a hunting excursion. The king hath gone to the east, Bhimasena towards the south, Arjuna to the west, and the twin brothers towards the north! Therefore, do ye now alight and dismiss your carriages so that ye may depart after receiving a due welcome from them. The high-souled son of Dharma is fond of guests and will surely be delighted to see you!' Having addressed Saivya's son in this way, the daughter of Drupada, with face beautiful as the moon, remembering well her husband's character for hospitality, entered her spacious cottage."
SECTION CCLXV
Vaisampayana said, "O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind. Why therefore, hast thou returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!'"
Vaisampayana continued, 'Thus addressed, the evil-minded Jayadratha, the king of Sindhu, Sauvira and other countries, said, 'I must see Draupadi.' And with six other men he entered that solitary hermitage, like a wolf entering the den of a lion. And he said unto Krishna, 'Hail to thee, excellent lady! Are thy husbands well and those, besides, whose prosperity thou always wishest.' Draupadi replied, 'Kunti's son king Yudhishthira of the race of Kuru, his brothers, myself, and all those of whom thou hast enquired of, are well. Is everything right with thy kingdom, thy government, exchequer, and thy army? Art thou, as sole ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu and others that thou hast brought under thy sway? Do thou, O prince, accept this water for washing thy feet. Do thou also take this seat. I offer thee fifty animals for thy train's breakfast. Besides these, Yudhishthira himself, the son of Kunti, will give thee porcine deer and Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru deer, and bears, and Samvara deer and gayals and many other animals, besides wild boars and buffaloes and other animals of the quadruped tribe.' Hearing this Jayadratha replied, saying, 'All is well with me. By offering to provide our breakfast, thou hast in a manner actually done it. Come now and ride my chariot and be completely happy. For it becomes not thee to have any regard for the miserable sons of Pritha who are living in the woods, whose energies have been paralysed, whose kingdom hath been snatched and whose fortunes are at the lowest ebb. A woman of sense like thee doth not attach herself to a husband that is poor. She should follow her lord when he is in prosperity but abandon him when in adversity. The sons of Pandu have for ever fallen away from their high state, and have lost their kingdom for all time to come. Thou hast no need, therefore, to partake of their misery from any regard for them. Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be happy by becoming my wife, and share thou with me the kingdoms of Sindhu and Sauvira.'"
Vaisampayana continued, "Hearing these frightful words of the king of Sindhu, Krishna retired from that place, her face furrowed into a frown owing to the contraction of her eye-brows. But disregarding his words from supreme contempt, the slender-waisted Krishna reproving said unto the king of Sindhu, 'Speak not thus again! Art thou not ashamed? Be on thy guard!' And that lady of irreproachable character anxiously expecting the return of her husband, began, with long speeches, to beguile him completely."
SECTION CCLXVI
Vaisampayana said, "The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself, and who are all devoted to their duties and who never waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good men never speak ill of learned persons devoted to austerities and endued with learning, no matter whether they live in the wilderness or in houses. It is only wretches that are mean as thou who do so. Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. Out of childish folly thou art kicking up into wakefulness the powerful lion lying asleep, in order to pluck the hair from off his face! Thou shalt, however, have to run away when thou seest Bhimasena in wrath! Thy courting a combat with the furious Jishnu may be likened to thy kicking up a mighty, terrible, full-grown and furious lion asleep in a mountain cave. The encounter thou speakest of with those two excellent youths--the younger Pandavas--is like unto the act of a fool that wantonly trampleth on the tails of two venomous black cobras with bifurcated tongues. The bamboo, the reed, and the plantain bear fruit only to perish and not to grow in size any further. Like also the crab that conceiveth for her own destruction, thou wilt lay hands upon me who am protected by these mighty heroes!'
Jayadratha replied, 'I know all this, O Krishna, and I am well aware of the prowess of those princes. But thou canst not frighten us now with these threats. We, too, O Krishna, belong by birth to the seventeen high clans, and are endowed with the six royal qualities.[89] We, therefore, look down upon the Pandavas as inferior men! Therefore, do thou, O daughter of Drupada, ride this elephant or this chariot quickly, for thou canst not baffle us with thy words alone; or, speaking less boastfully, seek thou the mercy of the king of the Sauviras!'
Draupadi replied, "Though I am so powerful, why doth the king of Sauvira yet consider me so powerless. Well-known as I am, I cannot, from fear of violence, demean myself before that prince. Even Indra himself cannot abduct her for whose protection Krishna and Arjuna would together follow, riding in the same chariot. What shall I say, therefore, of a weak human being. When Kiriti, that slayer of foes, riding on his car, will, on my account, enter thy ranks, striking terror into every heart, he will consume everything around like fire consuming a stack of dry grass in summer. The warring princes of the Andhaka and the Vrishni races, with Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will all follow in my wake with great ardour. The terrible arrows of Dhananjaya, shot from the string of the Gandiva and propelled by his arms fly with great force through the air, roaring like the very clouds. And when thou wilt behold Arjuna shooting from the Gandiva a thick mass of mighty arrows like unto a flight of locusts, then wilt thou repent of thine own folly! Bethink thyself of what thou wilt feel when that warrior armed with the Gandiva, blowing his conch-shell and with gloves reverberating with the strokes of his bowstring will again and again pierce thy breast with his shafts. And when Bhima will advance towards thee, mace in hand and the two sons of Madri range in all directions, vomiting forth the venom of their wrath, thou wilt then experience pangs of keen regret that will last for ever. As I have never been false to my worthy lords even in thought, so by that merit shall I now have the pleasure of beholding thee vanquished and dragged by the sons of Pritha. Thou canst not, cruel as thou art, frighten me by seizing me with violence, for as soon as those Kuru warriors will espy me they will bring me back to the woods of Kamyaka.'"
Vaisampayana continued, "Then that lady of large eyes, beholding them ready to lay violent hands on her, rebuked them and said, 'Defile me not by your touch!' And in a great alarm she then called upon her spiritual adviser, Dhaumya. Jayadratha, however, seized her by her upper garment, but she pushed him with great vigour. And pushed by the lady, that sinful wretch fell upon the ground like a tree severed from its roots. Seized, however, once more by him with great violence, she began to pant for breath. And dragged by the wretch, Krishna at last ascended his chariot having worshipped Dhaumya's feet. And Dhaumya then addressed Jayadratha and said, 'Do thou, O Jayadratha, observe the ancient custom of the Kshatriyas. Thou canst not carry her off without having vanquished those great warriors. Without doubt, thou shalt reap the painful fruits of this thy despicable act, when thou encounterest the heroic sons of Pandu with Yudhishthira the just at their head!'"
Vaisampayana continued, "Having said these words Dhaumya, entering into the midst of Jayadratha's infantry, began to follow that renowned princess who was thus being carried away by the ravisher."
SECTION CCLXVII
Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds, and hearing the shrieks and yells of the denizens of the wilderness. Yudhishthira said unto his brothers. 'These birds and wild beasts, flying towards that direction which is illuminated by the sun, are uttering dissonant cries and displaying an intense excitement. All this only shows that this mighty forest hath been invaded by hostile intruders. Without a moment's delay let us give up the chase. We have no more need of game. My heart aches and seems to burn! The soul in my body, over-powering the intellect, seems ready to fly out. As a lake rid by Garuda of the mighty snake that dwells in it, as a pot drained of its contents by thirsty men, as a kingdom reft of king and prosperity, even so doth the forest of Kamyaka seem to me.' Thus addressed, those heroic warriors drove towards their abode, on great cars of handsome make and drawn by steeds of the Saindharva breed exceedingly fleet and possessed of the speed of the hurricane. And on their way back, they beheld a jackal yelling hideously on the wayside towards their left. And king Yudhishthira, regarding it attentively, said unto Bhima and Dhananjaya, 'This jackal that belongs to a very inferior species of animals, speaking to our left, speaketh a language which plainly indicates that the sinful Kurus, disregarding us, have commenced to oppress us by resorting to violence.' After the sons of Pandu had given up the chase and said these words, they entered the grove which contained their hermitage. And there they found their beloved one's maid, the girl Dhatreyika, sobbing and weeping. And Indrasena then quickly alighting from the chariot and advancing with hasty steps towards her, questioned her, O king, in great distress of mind, saying, 'What makes thee weep thus, lying on the ground, and why is thy face so woe-begone and colourless? I hope no cruel wretches have done any harm to the princess Draupadi possessed of incomparable beauty and large eyes and who is the second self of every one of those bulls of the Kuru race? So anxious hath been Dharma's son that if the princess hath entered the bowels of the earth or hath soared to heaven or dived into the bottom of the ocean, he and his brothers will go thither in pursuit of her. Who could that fool be that would carry away that priceless jewel belonging to the mighty and ever-victorious sons of Pandu, those grinders of foes, and which is dear unto them as their own lives? I don't know who the person could be that would think of carrying away that princess who hath such powerful protectors and who is even like a walking embodiment of the hearts of the sons of Pandu? Piercing whose breasts will terrible shafts stick to the ground to-day? Do not weep for her, O timid girl, for know thou that Krishna will come back this very day, and the sons of Pritha, having slain their foes, will again be united with Yagnaseni!' Thus addressed by him, Dhatreyika, wiping her beautiful face, replied unto Indrasena the charioteer, saying, 'Disregarding the five Indra-like sons of Pandu, Jayadratha hath carried away Krishna by force. The track pursued by him hath not yet disappeared, for the broken branches of trees have not yet faded. Therefore, turn your cars and follow her quickly, for the princess cannot have gone far by this time! Ye warriors possessed of the prowess of Indra, putting on your costly bows of handsome make, and taking up your costly bows and quivers, speed ye in pursuit of her, lest overpowered by threats or violence and losing her sense and the colour of her cheeks, she yields herself up to an undeserving wight, even as one poureth forth, from the sacrificial ladle, the sanctified oblation on a heap of ashes. O, see that the clarified butter is not poured into an unigniting fire of paddy chaff; that a garland of flowers is not thrown away in a cemetery. O, take care that the Soma juice of a sacrifice is not licked up by a dog through the carelessness of the officiating priests! O, let not the lily be rudely torn by a jackal roaming for its prey in the impenetrable forest. O, let no inferior wight touch with his lips the bright and beautiful face of your wife, fair as the beams of the moon and adorned with the finest nose and the handsomest eyes, like a dog licking clarified butter kept in the sacrificial pot! Do ye speed in this track and let not time steal a march on you.'
Yudhishthira said, 'Retire, good woman, and control thy tongue. Speak not this way before us. Kings or princes, whoever are infatuated with the possession of power, are sure to come to grief!'"
Vaisampayana continued, "With these words, they departed, following the track pointed out to them, and frequently breathing deep sighs like the hissing of snakes, and twanging the strings of their large bows. And then they observed a cloud of dust raised by the hoofs of the steeds belonging to Jayadratha's army. And they also saw Dhaumya in the midst of the ravisher's infantry, exhorting Bhima to quicken his steps. Then those princes (the sons of Pandu) with hearts undepressed, bade him be of good cheer and said unto him, 'Do thou return cheerfully!'--And then they rushed towards that host with great fury, like hawks swooping down on their prey. And possessed of the prowess of Indra, they had been filled with fury at the insult offered to Draupadi. But at sight of Jayadratha and of their beloved wife seated on his car, their fury knew no bounds. And those mighty bowmen, Bhima and Dhananjaya and the twin brothers and the king, called out Jayadratha to stop, upon which the enemy was so bewildered as to lose their knowledge of directions."
SECTION CCLXVIII
Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhishthira the just with his younger brothers, I have not the slighest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. That virtuous prince of men granteth life to even a foe that yields. Therefore, O fool, throwing down thy arms and joining thy hands, run to him for thy good, to seek his protection. And that other man whom thou seest with long arms and tall as the full-grown Sala tree, seated on his chariot, biting his lips, and contracting his forehead so as to bring the two eye-brows together, is he,--my husband Vrikodara! Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman. He is known, therefore, by the name of Bhima on earth. They that offend him are never suffered to live. He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance. And there, that foremost of bowmen, endued with intelligence and renown, with senses under complete control and reverence for the old--that brother and disciple of Yudhishthira--is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti. And that other youth, versed in every question of morality and profit, who ever dispelleth the fears of the affrighted, who is endued with high wisdom, who is considered as the handsomest person in the whole world and who is protected by all the sons of Pandu, being regarded by them as dearer to them than their own lives for his unflinching devotion to them, is my husband Nakula possessed of great prowess. Endued with high wisdom and having Sahadeva for his second, possessed of exceeding lightness of hand, he fighteth with the sword, making dexterous passes therewith. Thou, foolish man, shall witness today his performances on the field of battle, like unto those of Indra amid the ranks of Daityas! And that hero skilled in weapons and possessed of intelligence and wisdom, and intent on doing what is agreeable to the son of Dharma, that favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise. Dearer to Kunti than her own soul, he is always mindful of the duties of Kshatriyas, and would much sooner rush into fire or sacrifice his own life than say anything that is opposed to religion and morals. When the sons of Pandu will have killed thy warriors in battle, then wilt thou behold thy army in the miserable plight of a ship on the sea wrecked with its freight of jewels on the back of a whale. Thus have I described unto thee the prowess of the sons of Pandu, disregarding whom in thy foolishness, thou hast acted so. If thou escapest unscathed from them, then, indeed thou wilt have obtained a new lease of life.'"
Vaisampayana continued, "Then those five sons of Pritha, each like unto Indra, filled with wrath, leaving the panic-stricken infantry alone who were imploring them for mercy, rushed furiously upon the charioteers, attacking them on all sides and darkening the very air with the thick shower of arrows they shot."
SECTION CCLXIX
Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to those princes, saying, 'Halt, strike, march, quick', and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart. And Bhimasena, armed with a mace entirely of Saikya iron and embossed with gold, rushed towards the Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding Vrikodara with an array of mighty charioteers, interposed between and separated the combatants. And Bhima, though assailed with numberless spears and clubs and iron arrows hurled at him by the strong arms of hostile heroes, did not waver for one moment. On the other hand, he killed, with his mace, an elephant with its driver and fourteen foot-soldiers fighting in the front of Jayadratha's car. And Arjuna also, desirous of capturing the Sauvira king, slew five hundred brave mountaineers fighting in the van of the Sindhu army. And in that encounter, the king himself slew in the twinkling of an eye, a hundred of the best warriors of the Sauviras. And Nakula too, sword in hand, jumping out of his chariot, scattered in a moment, like a tiller sowing seeds, the heads of the combatants fighting in the rear. And Sahadeva from his chariot began to fell with his iron shafts, many warriors fighting on elephants, like birds dropped from the boughs of a tree. Then the king of Trigartas, bow in hand descending from his great chariot, killed the four steeds of the king with his mace. But Kunti's son, king Yudhishthira the just, seeing the foe approach so near, and fighting on foot, pierced his breast with a crescent-shaped arrow. And that hero, thus wounded in the breast began to vomit blood, and fell down upon the ground besides Pritha's son, like an uprooted tree. And king Yudhishthira the just, whose steeds had been slain taking this opportunity, descended with Indrasena from his chariot and mounted that of Sahadeva. And the two warriors, Kshemankara and Mahamuksha, singling out Nakula, began to pour on him from both sides a perfect shower of keen-edged arrows. The son of Madri, however, succeeded in slaying, with a couple of long shafts, both those warriors who had been pouring on him an arrowy shower--like clouds in the rainy season. Suratha, the king of Trigartas, well-versed in elephant-charges, approaching the front of Nakula's chariot, caused it to be dragged by the elephant he rode. But Nakula, little daunted at this, leaped out of his chariot, and securing a point of vantage, stood shield and sword in hand, immovable as a hill. Thereupon Suratha, wishing to slay Nakula at once, urged towards him his huge and infuriate elephant with trunk upraised. But when the beast came near, Nakula with his sword severed from his head both trunk and tusks. And that mail-clad elephant, uttering a frightful roar, fell headlong upon the ground, crushing its riders by the fall. And having achieved this daring feat, heroic son of Madri, getting up on Bhimasena's car, obtained a little rest. And Bhima too, seeing prince Kotikakhya rush to the encounter, cut off the head of his charioteer with a horse-shoe arrow. That prince did not even perceive that his driver was killed by his strong-armed adversary, and his horses, no longer restrained by a driver, ran about on the battle-field in all directions. And seeing that prince without a driver turn his back, that foremost of smiters, Bhima the son of Pandu, went up to him and slew him with a bearded dart. And Dhananjaya also cut off with his sharp crescent-shaped arrows, the heads, as well as the bows of all the twelve Sauvira heroes. And the great warrior killed in battle, with the arrow, the leaders of the Ikshwakus and the hosts of Sivis and Trigartas and Saindhavas. And a great many elephants with their colours, and chariots with standards, were seen to fall by the hand of Arjuna. And heads without trunks, and trunks without heads, lay covering the entire field of battle. And dogs, and herons and ravens, and crows, and falcons, and jackals, and vultures, feasted on the flesh and blood of warriors slain on that field. And when Jayadratha, the king of Sindhu, saw that his warriors were slain, he became terrified and anxious to run away leaving Krishna behind. And in that general confusion, the wretch, setting down Draupadi there, fled for his life, pursuing the same forest path by which he had come. And king Yudhishthira the just, seeing Draupadi with Dhaumya walking before, caused her to be taken up on a chariot by the heroic Sahadeva, the son of Madri. And when Jayadratha had fled away Bhima began to mow down with his iron-arrows such of his followers as were running away striking each trooper down after naming him. But Arjuna perceiving that Jayadratha had run away exhorted his brother to refrain from slaughtering the remnant of the Saindhava host. And Arjuna said, 'I do not find on the field of battle Jayadratha through whose fault alone we have experienced this bitter misfortune! Seek him out first and may success crown thy effort! What is the good of thy slaughtering these troopers? Why art thou bent upon this unprofitable business?'
Vaisampayana continued, "Bhimasena, thus exhorted by Arjuna of great wisdom, turning to Yudhishthira, replied, saying, 'As a great many of the enemy's warriors have been slain and as they are flying in all directions, do thou, O king, now return home, taking with thee Draupadi and the twin brothers and high-souled Dhaumya, and console the princess after getting back to our asylum! That foolish king of Sindhu I shall not let alone as long as he lives, even if he find a shelter in the internal regions or is backed by Indra himself! And Yudhishthira replied, saying, 'O thou of mighty arms remembering (our sister) Dussala and the celebrated Gandhari, thou shouldst not slay the king of Sindhu even though he is so wicked!'
Vaisampayana continued, "Hearing these words, Draupadi was greatly excited. And that highly intelligent lady in her excitement said to her two husbands, Bhima and Arjuna with indignation mixed with modesty, 'If you care to do what is agreeable to me, you must slay that mean and despicable wretch, that sinful, foolish, infamous and contemptible chief of the Saindhava clan! That foe who forcibly carries away a wife, and he that wrests a kingdom, should never be forgiven on the battle-field, even though he should supplicate for mercy!' Thus admonished, those two valiant warriors went in search of the Saindhava chief. And the king taking Krishna with him returned home, accompanied by his spiritual adviser. And on entering the hermitage, he found it was laid over with seats for the ascetics and crowded with their disciples and graced with the presence of Markandeya and other Brahmanas. And while those Brahmanas were gravely bewailing the lot of Draupadi, Yudhishthira endued with great wisdom joined their company, with his brothers. And beholding the king thus come back after having defeated the Saindhava and the Sauvira host and recovered Draupadi, they were all elated with joy! And the king took his seat in their midst. And the excellent princess Krishna entered the hermitage with the two brothers.
"Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead of them urged their horses to greater speed in pursuit of him. And the mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha although they were full two miles ahead of them. Armed with celestial weapons undaunted by difficulties he achieved this difficult feat with arrows inspired with Mantras. And then the two warriors, Bhima and Arjuna, rushed towards the terrified king of Sindhu whose horses had been slain and who was alone and perplexed in mind. And the latter was greatly grieved on seeing his steeds slain. And beholding Dhananjaya do such a daring deed, and intent on running away, he followed the same forest track by which he had come. And Falguna, seeing the Saindhava chief so active in his fright, overtook him and addressed him saying, 'Possessed of so little manliness, how couldst thou dare to take away a lady by force? Turn round, O prince; it is not meet that thou shouldst run away! How canst thou act so, leaving thy followers in the midst of thy foes?' Although addressed by the sons of Pritha thus, the monarch of Sindhu did not even once turn round. And then bidding him to what he chose the mighty Bhima overtook him in an instant, but the kind Arjuna entreated him not to kill that wretch."
SECTION CCLXX
Vaisampayana said, "Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head. And holding him high up in the air, Bhima thrust him on the ground with violence. And seizing the prince by the head, he knocked him about. And when the wretch recovered consciousness, he groaned aloud and wanted to get up on his legs. But that hero endued with mighty arms kicked him on the head. And Bhima pressed him on the breast with his knees as well as with his fists. And the prince thus belaboured, soon became insensible. Then Falguna dissuaded the wrathful Bhimasena from inflicting further chastisement on the prince, by reminding him of what Yudhishthira had said regarding (their sister) Dussala. But Bhima replied, saying, 'This sinful wretch hath done a cruel injury to Krishna, who never can bear such treatment. He, therefore, deserveth to die at hands! But what can I do? The king is always overflowing with mercy, and thou, too, art constantly putting obstacles in my way from a childish sense of virtue!' Having said these words, Vrikodara, with his crescent-shaped arrow, shaved the hair of the prince's head, heaving five tufts in as many places. Jayadratha uttered not a word at this. Then Vrikodara, addressing the foe said, 'If thou wishest to live, listen to me. O fool! I shall tell thee the means to attain that wish! In public assemblies and in open courts thou must say,--I am the slave of the Pandavas.--on this condition alone, I will pardon thee thy life! This is the customary rule of conquest on the field of battle.' Thus addressed and treated, king Jayadratha said to the mighty and fierce warrior who always looked awful, 'Be it so!' And he was trembling and senseless and begrimed with dust. Then Arjuna and Vrikodara, securing him with chains, thrust him into a chariot. And Bhima, himself mounting that chariot, and accompanied by Arjuna, drove towards the hermitage. And approaching Yudhishthira seated there, he placed Jayadratha in that condition before the king. And the king, smiling, told him to set the Sindhu prince at liberty. Then Bhima said unto the king, 'Do thou tell Draupadi that this wretch hath become the slave of the Pandavas.' Then his eldest brother said unto him affectionately, 'If thou hast any regard for us, do thou set this wretch at liberty!' And Draupadi too, reading the king's mind, said, 'Let him off! He hath become a slave of the king's and thou, too, hast disfigured him by leaving five tufts of hair on his head.' Then that crest-fallen prince, having obtained his liberty, approached king Yudhishthira and bowed down unto him. And seeing those Munis there, he saluted them also. Then the kind-hearted king Yudhishthira, the son of Dharma, beholding Jayadratha in that condition, almost supported by Arjuna, said unto him, 'Thou art a free man now; I emancipate thee! Now go away and be careful not to do such thing again; shame to thee! Thou hadst intended to take away a lady by violence, even though thou art so mean and powerless! What other wretch save thee would think of acting thus?" Then that foremost king of Bharata's race eyed with pity that perpetrator of wicked deeds, and believing that he had lost his senses, said, 'Mayst thy heart grow in virtue! Never set thy heart again on immoral deeds! Thou mayst depart in peace now with thy charioteers, cavalry and infantry.' Thus addressed by Yudhishthira, the prince, O Bharata, was overpowered with shame, and bending down his head, he silently and sorrowfully wended his way to the place where the Ganga debouches on the plains. And imploring the protection of the god of three eyes, the consort of Uma, he did severe penance at that place. And the three-eyed god, pleased with his austerities deigned to accept his offerings in person. And he also granted him a boon! Do thou listen, O monarch, how the prince received that boon! Jayadratha, addressing that god, asked the boon, 'May I be able to defeat in battle all the five sons of Pandu on their chariots!' The god, however, told him 'This cannot be.' And Maheswara said, 'None can slay or conquer them in battle. Save Arjuna, however, thou shall be able to only check them (once) on the field of battle! The heroic Arjuna, with mighty arms, is the god incarnate styled Nara. He practised austerities of old in the Vadari forest. The God Narayana is his friend. Therefore, he is unconquerable of the very gods. I myself have given him the celestial weapon called Pasupata. From the regents also of all the ten cardinal points, he has acquired the thunder-bolt and other mighty weapons. And the great god Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is the Supreme Being without attributes, and the Soul of the Universe, and existeth pervading the whole creation. At the termination of a cycle of ages, assuming the shape of the all-consuming fire, he consumed the whole Universe with mountains and seas and islands and hills and woods and forests. And after the destruction of the Naga world also in the subterranean regions in the same way, vast masses of many-coloured and loud-pealing clouds, with streaks of lightning, spreading along the entire welkin, had appeared on high. Then pouring down water in torrents thick as axles of cars, and filling the space everywhere, these extinguishing that all-consuming fire! When at the close of four thousand Yugas the Earth thus became flooded with water, like one vast sea, and all mobile creatures were hushed in death, and the sun and the moon and the winds were all destroyed, and the Universe was devoid of planets and stars, the Supreme Being called Narayana, unknowable by the senses, adorned with a thousand heads and as many eyes and legs, became desirous of rest. And the serpent Sesha, looking terrible with his thousand hoods, and shining with the splendour of ten thousand suns, and white as the Kunda flower or the moon or a string of pearls, or the white lotus, or milk, or the fibres of a lotus stalk, served for his conch. And that adorable and omnipotent God thus slept on the bosom of the deep, enveloping all space with nocturnal gloom. And when his creative faculty was excited, he awoke and found the Universe denuded of everything. In this connection, the following sloka is recited respecting the meaning of Narayana. "Water was created by (the Rishi) Nara, and it formed his corpus; therefore do we hear it styled as Nara. And because it formed his Ayana (resting-place) therefore is he known as Narayana." As soon as that everlasting Being was engaged in meditation for the re-creation of the Universe, a lotus flower instantaneously came into existence from his navel, and the four-faced Brahma came out of that navel-lotus. And then the Grandsire of all creatures, seating himself on that flower and finding that the whole Universe was a blank, created in his own likeness, and from his will, the (nine) great Rishis, Marichi and others. And these in their turn observing the same thing, completed the creation, by creating Yakshas, Rakshas, Pisachas, reptiles, men, and all mobile and immobile creatures. The Supreme Spirit hath three conditions. In the form of Brahma, he is the Creator, and in the form of Vishnu he is the Preserver, and in his form as Rudra, he is the Destroyer of the Universe! O king of Sindhu, hast thou not heard of the wonderful achievements of Vishnu, described to thee by the Munis and the Brahmanas learned in the Vedas? When the world was thus reduced to one vast sea of water, with only the heavens above, the Lord, like a fire-fly at night-time during the rainy season, moved about hither and thither in search of stable ground, with the view of rehabilitating his creation, and became desirous of raising the Earth submerged in water. What shape shall I take to rescue the Earth from this flood?--So thinking and contemplating with divine insight, he bethought himself of the shape of a wild boar fond of sporting in water. And assuming the shape of a sacrificial boar shining with effulgence and instinct with the Vedas and ten Yojanas in length, with pointed tusks and a complexion like dark clouds, and with a body huge as a mountain, and roaring like a conglomeration of clouds, the Lord plunged into the waters, and lifted up the Earth with one of his tusks, and replaced it in its proper sphere. At another time, the mighty Lord, assuming a wonderful form with a body half lion, half man, and squeezing his hands, repaired to the court of the ruler of the Daityas. That progenitor of the Daityas, the son of Diti, who was the enemy of the (gods), beholding the Lord's peculiar form, burst out into passion and his eyes became inflamed with rage. And Hiranya-Kasipu, the war-like son of Diti and the enemy of the gods, adorned with garlands and looking like a mass of dark clouds, taking up his trident in hand and roaring like the clouds, rushed on that being half lion, half man. Then that powerful king of wild beasts, half man, half lion, taking a leap in the air, instantly rent the Daitya in twain by means of his sharp claws. And the adorable lotus-eyed Lord of great effulgence, having thus slain the Daitya king for the well-being of all creatures, again took his birth in the womb of Aditi as son of Kasyapa. And at the expiration of a thousand years she was delivered of that superhuman conception. And then was born that Being, of the hue of rain-charged clouds with bright eyes and of dwarfish stature. He had the ascetic's staff and water-pot in hand, and was marked with the emblem of a curl of hair on the breast. And that adorable Being wore matted locks and the sacrificial thread, and he was stout and handsome and resplendent with lustre. And that Being, arriving at the sacrificial enclosure of Vali, king of the Danavas, entered the sacrificial assembly with the aid of Vrihaspati. And beholding that dwarf-bodied Being, Vali was well-pleased and said unto him, 'I am glad to see thee, O Brahmana! Say what is it that thou wantest from me!' Thus addressed by Vali, the dwarf-god replied with a smile, saying, 'So be it! Do thou, lord of the Danavas, give me three paces of ground!' And Vali contented to give what that Brahmana of infinite power had asked. And while measuring with his paces the space he sought. Hari assumed a wonderful and extraordinary form. And with only three paces he instantly covered this illimitable world. And then that everlasting God, Vishnu, gave it away unto Indra. This history which has just been related to thee, is celebrated as the 'Incarnation of the Dwarf', And from him, all the gods had their being, and after him the world is said to be Vaishnava, or pervaded by Vishnu. And for the destruction of the wicked and the preservation of religion, even He hath taken his birth among men in the race of the Yadus. And the adorable Vishnu is styled Krishna. These, O king of Sindhu, are the achievements of the Lord whom all the worlds worship and whom the learned describe as without beginning and without end, unborn and Divine! They call Him, the unconquerable Krishna with conchshell, discus and mace, and adorned with the emblem of a curl of hair, Divine, clad in silken robes of yellow hue, and the best of those versed in the art of war. Arjuna is protected by Krishna the possessor of these attributes. That glorious and lotus-eyed Being of infinite power, that slayer of hostile heroes, riding in the same chariot with Pritha's son, protecteth him! He is, therefore, invincible; the very gods cannot resist his power, still less can one with human attributes vanquish the son of Pritha in battle! Therefore, O king, thou must let him alone! Thou shalt, however, be able to vanquish for a single day only, the rest of Yudhishthira's forces along with thine enemies--the four sons of Pandu!"
Vaisampayana continued, "Having said these words unto that prince, the adorable Hara of three eyes, the destroyer of all sins, the consort of Uma, and lord of wild beasts, the destroyer of (Daksha's) sacrifice, the slayer of Tripura and He that had plucked out the eyes of Bhaga, surrounded by his dwarfish and hunch-backed and terrible followers having frightful eyes and ears and uplifted arms, vanished, O tiger among kings, from that place with his consort Uma! And the wicked Jayadratha also returned home, and the sons of Pandu continued to dwell in the forest of Kamyaka."
SECTION CCLXXI
Janamejaya said, "What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?"
Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as; the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu. I incline to think that Time, and human Destiny that dependeth on our acts, and the Inevitable, are irresistible in respect of creatures. (If it were not so), how could such a misfortune afflict this wife of ours so faithful and virtuous, like a false accusation of theft against an honest man? The daughter of Drupada hath never committed any sinful act, nor, hath she done anything that is not commendable: on the contrary, she hath assiduously practised the highest virtues towards Brahmanas. And yet the foolish king Jayadratha had carried her away by force. In consequence of this act of violence on her, that sinful wretch hath his hair shaved off his head and sustained also, with all his allies, defeat in battle. It is true we have rescued her after slaughtering the troops of Sindhu. But the disgrace of this ravishment of our wife during our hours of carelessness, hath stained us, to be sure. This life in the wilderness is full of miseries. We subsist by chase; and though dwelling in the woods, we are obliged to slay the denizens thereof that live with us! This exile also that we suffer is due to the act of deceitful kinsmen! Is there any one who is more unfortunate than I am? Hath thou ever seen or heard of such a one before?"
SECTION CCLXXII
"Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.'
"Yudhishthira said, 'In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!'
"Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. And Janaka was the king of Videha, and Sita was his daughter. And Tashtri himself created her, desiring to make her the beloved wife of Rama. I have now told thee the history of both Rama's and Sita's birth. And now, O king, I will relate unto thee birth of Ravana. That Lord of all creatures and the Creator of the Universe viz., the Self-create Prajapati himself--that god possessed of great ascetic merit--is the grandfather of Ravana. And Pulastya hath a mighty son called Vaisravana begotten of a cow. But his son, leaving his father, went to his grandfather. And, O king, angered at this, his father then created a second self of himself. And with half of his own self that regenerate one became born of Visrava for wrecking a vengeance on Vaisravana. But the Grandsire, pleased with Vaisravana, gave him immortality, and sovereignty of all the wealth of the Universe, the guardianship of one of the cardinal points, the friendship of Isana, and a son named Nalakuvera. And he also gave him for his capital Lanka, which was guarded by hosts of Rakshasas, and also a chariot called Pushpaka capable of going everywhere according to the will of the rider. And the kingship of the Yakshas and the sovereignty over sovereigns were also his.'"
SECTION CCLXXIII
Markandeya said, "The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. And the warriors, learned in the Vedas and diligent in ceremonial rites, all lived with their father in the Gandhamadana. And there they beheld Vaisravana seated with their father, possessed of riches and borne on the shoulders of men. And seized with jealousy, they resolved upon performing penances. And with ascetic penances of the most severe kind, they gratified Brahma. And the Ten-headed Ravana, supporting life by means of air alone and surrounded by the five sacred fires and absorbed in meditation, remained standing on one leg for a thousand years. And Kumvakarna with head downwards, and with restricted diet, was constant in austerities. And the wise and magnanimous Vibhishana, observing fasts and subsisting only on dry leaves and engaged in meditation, practised severe austerities for a long period. And Khara and Surpanakha, with cheerful hearts, protected and attended on them while they were performing those austerities. And at the close of a thousand years, the invincible Ten-headed One, cutting off his own heads, offered them as offering to the sacred fire. And at this act of his, the Lord of the Universe was pleased with him. And then Brahma, personally appearing to them, bade them desist from those austerities and promised to grant boons unto every one of them. And the adorable Brahma said, I am pleased with you, my sons! Cease now from these austerities and ask boons of me! Whatever your desires may be, they, with the single exception of that of immortality, will be fulfilled! As thou hast offered thy heads to the fire from great ambition, they will again adorn thy body as before, according to thy desire. And thy body will not be disfigured and thou shall be able to assume any form according to thy desire and become the conqueror of thy foes in battle. There is no doubt of this!' thereupon Ravana said, 'May I never experience defeat at the hands of Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma said, 'From those that hast named, thou shalt never have cause of fear; except from men (thou shalt have no occasion for fear). Good betide thee! So hath it been ordained by me!'
"Markandeya said, 'Thus addressed, the Ten-headed (Ravana) was highly gratified, for on account of his perverted understanding, the man-eating one slightened human beings. Then the great Grandsire addressed Kumbhakarna as before. His reason being clouded by darkness, he asked for long-lasting sleep. Saying, 'It shall be so' 'Brahma then addressed Vibhishana, 'O my son, I am much pleased with thee! Ask any boon thou pleasest!' Thereupon, Vibhishana replied, 'Even in great danger, may I never swerve from the path of righteousness, and though ignorant, may I, O adorable Sire, be illumined with the light of divine knowledge!' And Brahma replied, 'O scourge of thy enemies, as thy soul inclines not to unrighteousness although born in the Rakshasa race, I grant thee immortality!'
"Markandeya continued, 'Having obtained this boon, the Ten-headed Rakshasa defeated Kuvera in battle and obtained from him the sovereignty of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas, Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And Ravana forcibly took from him the celestial chariot Pushpaka. And upon this Vaisravana cursed him, saying, 'This chariot shall never carry thee; it shall bear him who will slay thee in battle! And as thou hast insulted me, thy elder brother, thou shalt soon die!'
"The pious Vibhishana, O King, treading in the path followed by the virtuous and possessed of great glory, followed Kuvera. That adorable Lord of wealth, highly pleased with his younger brothers, invested him with the command of the Yaksha and Raksha hosts. On the other hand, the powerful and man-eating Rakshasas and Pisachas, having assembled together, invested the Ten-headed Ravana with their sovereignty. And Ravana, capable of assuming any form at will and terrible in prowess, and capable also of passing through the air, attacked the gods and the Daityas and wrested from them all their valuable possessions. And as he had terrified all creatures, he was called Ravana. And Ravana, capable of mustering any measure of might inspired the very gods with terror."
SECTION CCLXXIV
"Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!'
"Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!'
"Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!' And at this, the gods, the Gandharvas and the Danavas quickly assembled to take counsel as to how they should be born on earth according to their respective parts. And in their presence the boon-giving god commanded a Gandharvi, by name Dundubhi saying, 'Go there for accomplishing this object!' And Dundubhi hearing these words of the Grandsire was born in the world of men as the hunchbacked Manthara. And all the principal celestials, with Sakra and others begot offspring upon the wives of the foremost of monkeys and bears. And those sons equalled their sires in strength and fame. And they were capable of splitting mountain peaks and their weapons were stones and trees of the Sala and the Tala species. And their bodies were hard as adamant, and they were possessed of very great strength. And they were all skilled in war and capable of mustering any measure of energy at will. And they were equal to a thousand elephants in might, and they resembled the wind in speed. And some of them lived wherever they liked, while others lived in forests. And the adorable Creator of the Universe, having ordained all this, instructed Manthara as to what she would have to do. And Manthara quick as thought, understood all his words, and went hither and thither ever engaged in fomenting quarrels."
SECTION CCLXXV
"Yudhishthira said, 'O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the brothers Rama and Lakshmana--went to the forest with famous princess of Mithila.'
"Markandeya said, 'The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born. And his sons gradually grew up in might and they became conversant with the Vedas together with all their mysteries, and with the science of arms. And when after having gone through the Brahmacharyya vows the princes were married, king Dasaratha became happy and highly pleased. And the intelligent Rama, the eldest of them all, became the favourite of his father, and greatly pleased the people with his charming ways. And then, O Bharata, the wise king, considering himself old in years took counsel with his virtuous ministers and spiritual adviser for installing Rama as regent of the kingdom. And all those great ministers were agreed that it was time to do so. And, O scion of Kuru's race, king Dasaratha was greatly pleased to behold his son,--that enhancer of Kausalya's delight--possessed of eyes that were red, and arms that were sinewy. And his steps were like those of a wild elephant. And he had long arms and high shoulders and black and curly hair. And he was valiant, and glowing with splendour, and not inferior to Indra himself in battle. And he was well-versed in holy writ and was equal to Vrihaspati in wisdom. An object of love with all the people, he was skilled in every science. And with senses under complete control, his very enemies were pleased to behold him. And he was terror of the wicked and the protector of the virtuous. And possessed of intelligence and incapable of being baffled, he was victorious over all and never vanquished by any. And, O descendant of Kurus, beholding his son--that enhancer of Kausalya's joy--king Dasaratha became highly pleased. And reflecting on Rama's virtues, the powerful and mighty king cheerfully addressed the family priest, saying, 'Blessed be thou, O Brahmana! This night of the Pushya constellation will bring in a very auspicious conjunction. Let, therefore, materials be collected and let Rama also be invited. This Pushya constellation will last till tomorrow. And Rama, therefore, should be invested by me and my ministers as prince-regent of all my subjects!'
"Meanwhile Manthara (the maid of Kaikeyi), hearing these words of the king, went to her mistress, and spoke unto her as was suited to the occasion. And she said, 'Thy great ill-luck, O Kaikeyi, hath this day been proclaimed by the king! O unlucky one, mayst thou be bitten by a fierce and enraged snake of virulent poison! Kausalya, indeed, is fortunate, as it is her son that is going to be installed on the throne. Where, indeed, is thy prosperity, when thy son obtaineth not the kingdom?'
"Hearing these words of her maid, the slender-waisted and beautiful Kaikeyi put on all her ornaments, and sought her husband in a secluded place. And with a joyous heart, and smiling pleasantly, she addressed these words to him with all the blandishments of love, 'O king, thou art always true to thy promises. Thou didst promise before to grant me an object of my desire. Do thou fulfil that promise now and save thyself from the sin of unredeemed pledge!' The king replied, saying, 'I will grant thee a boon. Ask thou whatever thou wishest! What man undeserving of death shall be slain today and who that deserves death is to be set at liberty? Upon whom shall I bestow wealth to-day, or whose wealth shall be confiscated? Whatever wealth there is in this world, save what belongeth to Brahmanas, is mine! I am the king of kings in this world, and the protector of all the four classes! Tell me quickly, O blessed lady, what that object is upon which thou hast set thy heart!' Hearing these words of the king, and tying him fast to his pledge, and conscious also of her power over him, she addressed him in these words, 'I desire that Bharata be the recipient of that investiture which thou hast designed for Rama, and let Rama go into exile living in the forest of Dandaka for fourteen years as an ascetic with matted locks on head and robed in rags and deer-skins!' Hearing these disagreeable words of cruel import, the king, O chief of the Bharata race, was sorely afflicted and became utterly speechless! But the mighty and virtuous Rama, learning that his father had been thus solicited, went into the forest so that the king's truth might remain inviolate. And, blessed be thou, he was followed by the auspicious Lakshmana--that foremost of bowmen and his wife Sita, the princess of Videha and daughter of Janaka. And after Rama had gone into the forest, king Dasaratha took leave of his body, agreeably to the eternal law of time. And knowing that Rama not near and that the king was dead, queen Kaikeyi, causing Bharata to be brought before her, addressed him in these words, 'Dasaratha hath gone to heaven and both Rama and Lakshmana are in the forest! Take thou this kingdom which is so extensive and whose peace there is no rival to disturb'. Thereupon the virtuous Bharata replied unto her saying, 'Thou hast done a wicked deed, having slain thy husband and exterminated this family from lust of wealth alone! Heaping infamy on my head, O accursed woman of our race, thou hast, O mother, attained this, thy object!' And having said these words, the prince wept aloud. And having proved his innocence before all the subjects of that realm he set out in the wake of Rama, desiring to bring him back. And placing Kausalya and Sumitra and Kaikeyi in the vehicles at the van of his train, he proceeded with a heavy heart, in company with Satrughna. And he was accompanied by Vasishtha and Vamadeva, and other Brahmanas by thousands and by the people of the cities and the provinces, desiring to bring back Rama. And he saw Rama with Lakshmana, living on the mountains of Chitrakuta with bow in hand and decked with the ornaments of ascetics. Bharata, however, was dismissed by Rama, who was determined to act according to the words, of his father. And returning, Bharata ruled at Nandigrama, keeping before him, his brother's wooden sandals. And Rama fearing a repetition of intrusion by the people of Ayodhya, entered into the great forest towards the asylum of Sarabhanga. And having paid his respects to Sarabhanga, he entered the forest of Dandaka and took up his abode on the banks of beautiful river Godavari. And while living there, Rama was inveigled into hostilities with Khara, then dwelling in Janasthana, on account of Surpanakha. And for the protection of the ascetics the virtuous scion of Raghu's race slew fourteen thousand Rakshasas on earth, and having slain those mighty Rakshasas, Khara and Dushana, the wise descendant of Raghu once more made that sacred forest free from danger.'
"And after these Rakshasas had been slain, Surpanakha with mutilated nose and lips, repaired to Lanka--the abode of her brother (Ravana). And when that Rakshasa woman, senseless with grief and with dry blood-stains on her face, appeared before Ravana, she fell down at his feet. And beholding her so horribly mutilated, Ravana became senseless with wrath and grinding his teeth sprung up from his seat. And dismissing his ministers, he enquired of her in private, saying, 'Blessed sister, who hath made thee so, forgetting and disregarding me? Who is he that having got a sharp-pointed spear hath rubbed his body with it? Who is he that sleepeth in happiness and security, after placing a fire close to his head? Who is he that hath trodden upon a revengeful snake of virulent poison? Who indeed, is that person who standeth with his hand thrust into the mouth of the maned lion!' Then flames of wrath burst forth from his body, like those that are emitted at night from the hollows of a tree on fire. His sister then related unto him the prowess of Rama and the defeat of the Rakshasas with Khara and Dushana at their head. Informed of the slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha for slaying Rama. And resolving upon the course he was to follow and having made arrangements for the government of his capital, he consoled his sister, and set out on an aerial voyage. And crossing the Trikuta and the Kala mountains, he beheld the vast receptacle of deep waters--the abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana reached Gokarna--the favourite resort of the illustrious god armed with the trident. And there Ravana met with his old friend Maricha who, from fear of Rama himself, had adopted an ascetic mode of life.'"
SECTION CCLXXVI
"Markandeya said, 'Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him who was himself as eloquent in speech, saying, 'Thy complexion hath assumed an unnatural hue; is it all right with thy kingdom, O king of the Rakshasas? What hath brought thee here? Do thy subjects continue to pay thee the same allegiance that they used to pay thee before? What business hath brought thee here? Know that it is already fulfilled, even if it be very difficult of fulfilment! Ravana, whose heart was agitated with wrath and humiliation informed him briefly of the acts of Rama and the measures that were to be taken.' And on hearing his story, Maricha briefly replied to him, saying, 'Thou must not provoke Rama, for I know his strength! Is there a person who is capable of withstanding the impetus of his arrows? That great man hath been the cause of my assuming my present ascetic life. What evil-minded creature hath put thee up to this course calculated to bring ruin and destruction on thee?' To this Ravana indignantly replied, reproaching him thus, 'If thou dost not obey my orders, thou shall surely die at my hands.' Maricha then thought within himself, 'When death is inevitable, I shall do his biddings; for it is better to die at the hands of one that is superior.' Then he replied to the lord of the Rakshasas saying, 'I shall surely render thee whatever help I can!' Then the Ten-headed Ravana said unto him, 'Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin! When Sita will observe thee thus, she will surely send away Rama to hunt thee. And then Sita will surely come within my power, and I shall forcibly carry her away. And then that wicked Rama will surely die of grief at the loss of his wife. Do thou help me in this way!'
"Thus addressed, Maricha performed his obsequies (in anticipation) and with a sorrowful heart, followed Ravana who was in advance of him. And having reached the hermitage of Rama of difficult achievements, they both did as arranged beforehand. And Ravana appeared in the guise of an ascetic with head shaven, and adorned with a Kamandala, and a treble staff. And Maricha appeared in the shape of a deer. And Maricha appeared before the princess of Videha in that guise. And impelled by Fate, she sent away Rama after that deer. And Rama, with the object of pleasing her, quickly took up his bow, and leaving Lakshmana behind to protect her, went in pursuit of that deer. And armed with his bow and quiver and scimitar, and his fingers encased in gloves of Guana skin, Rama went in pursuit of that deer, after the manner of Rudra following the stellar deer[90] in days of yore. And that Rakshasa enticed away Rama to a great distance by appearing before him at one time and disappearing from his view at another. And when Rama at last knew who and what that deer was, viz., that he was a Rakshasa, that illustrious descendant of Raghu's race took out an infallible arrow and slew that Rakshasa, in the disguise of a deer. And struck with Rama's arrow, the Rakshasa, imitating Rama's voice, cried out in great distress, calling upon Sita and Lakshmana. And when the princess of Videha heard that cry of distress, she urged Lakshmana to run towards the quarter from whence the cry came. Then Lakshmana said to her, "Timid lady, thou hast no cause of fear! Who is so powerful as to be able to smite Rama? O thou of sweet smiles, in a moment thou wilt behold thy husband Rama!' Thus addressed, the chaste Sita, from that timidity which is natural to women, became suspicious of even the pure Lakshmana, and began to weep aloud. And that chaste lady, devoted to her husband, harshly reproved Lakshmana, saying, 'The object which thou, O fool, cherishest in thy heart, shall never be fulfilled! I would rather kill myself with a weapon or throw myself from the top of a hill or enter into a blazing fire than live with a sorry wretch like thee, forsaking my husband Rama, like a tigress under the protection of a jackal!--
When the good natured Lakshmana, who was very fond of his brother, heard these words, he shut his ears (with his hands) and set out on the track that Rama had taken. And Lakshmana set out without casting a single glance on that lady with lips soft and red like the Bimba fruit. Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at heart, and like unto fire enveloped in a heap of ashes, showed himself there. And he appeared there in the disguise of a hermit, for forcibly carrying away that lady of blameless character. The virtuous daughter of Janaka, seeing him come, welcomed him with fruits and root and a seat. Disregarding these and assuming his own proper shape, that bull among Rakshasas began to re-assure the princess of Videha in these words, 'I am, O Sita, the king of the Rakshasas, known by the name of Ravana! My delightful city, known by the name of Lanka is on the other side of the great ocean! There among beautiful women, thou wilt shine with me! O lady of beautiful lips, forsaking the ascetic Rama do thou become my wife!' Janaka's daughter of beautiful lips, hearing these and other words in the same strain, shut her ears and replied unto him, saying, 'Do not say so! The vault of heaven with all its stars may fall down, the Earth itself may be broken into fragments, fire itself may change its nature by becoming cool, yet I cannot forsake the descendant of Raghu! How can a she-elephant, who hath lived with the mighty leader of a herd with rent temples forsake him and live with a hog? Having once tasted the sweet wine prepared from honey or flowers, how can a woman, I fancy, relish the wretched arrak from rice?' Having uttered those words, she entered the cottage, her lips trembling in wrath and her arms moving to and fro in emotion. Ravana, however, followed her thither and intercepted her further progress. And rudely scolded by the Rakshasa, she swooned away. But Ravana seized her by the hair of her head, and rose up into the air. Then a huge vulture of the name of Jatayu living on a mountain peak, beheld that helpless lady thus weeping and calling upon Rama in great distress while being carried away by Ravana."
SECTION CCLXXVII
"Markandeya said, 'That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when I am alive? If thou dost not release my daughter-in-law, thou shalt not escape from me with life!' And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Ravana's body as water from a mountain spring. And attacked thus by that vulture desirous of Rama's good, Ravana, taking up a sword, cut off the two wings of that bird. And having slain that king of the vultures, huge as a mountain-peak shooting forth above the clouds, the Rakshasa rose high in the air with Sita on his lap. And the princess of Videha, wherever she saw an asylum of ascetics, a lake, a river, or a tank, threw down an ornament of hers. And beholding on the top of a mountain five foremost of monkeys, that intelligent lady threw down amongst them a broad piece of her costly attire. And that beautiful and yellow piece of cloth fell, fluttering through the air, amongst those five foremost of monkeys like lightning from the clouds. And that Rakshasa soon passed a great way through the firmament like a bird through the air. And soon the Rakshasa beheld his delightful and charming city of many gates, surrounded on all sides by high walls and built by Viswakrit himself. And the king of the Rakshasa then entered his own city known by the name of Lanka, accompanied by Sita.'
"And while Sita was being carried away, the intelligent Rama, having slain the great deer, retraced his steps and saw his brother Lakshmana (on the way). And beholding his brother, Rama reproved him, saying, 'How couldst thou come hither, leaving the princess of Videha in a forest that is haunted by the Rakshasa?' And reflecting on his own enticement to a great distance by that Rakshasa in the guise of a deer and on the arrival of his brother (leaving Sita alone in the asylum), Rama was filled with agony. And quickly advancing towards Lakshmana while reproving him still, Rama asked him, 'O Lakshmana, is the princess of Videha still alive? I fear she is no more!' Then Lakshmana told him everything about what Sita had said, especially that unbecoming language of hers subsequently. With a burning heart Rama then ran towards the asylum. And on the way he beheld a vulture huge as a mountain, lying in agonies of death. And suspecting him to be a Rakshasa, the descendant of the Kakutstha race, along with Lakshmana rushed towards him, drawing with great force his bow to a circle. The mighty vulture, however, addressing them both, said, 'Blessed be ye, I am the king of the vultures, and friend of Dasaratha!' Hearing these words of his, both Rama and his brother put aside their excellent bow and said, 'Who is this one that speaketh the name of our father in these woods?' And then they saw that creature to be a bird destitute of two wings, and that bird then told them of his own overthrow at the hands of Ravana for the sake of Sita. Then Rama enquired of the vulture as to the way Ravana had taken. The vulture answered him by a nod of his head and then breathed his last. And having understood from the sign the vulture had made that Ravana had gone towards the south, Rama reverencing his father's friend, caused his funeral obsequies to be duly performed. Then those chastisers of foes, Rama and Lakshmana, filled with grief at the abduction of the princess of Videha, took a southern path through the Dandaka woods beholding along their way many uninhabited asylums of ascetics, scattered over with seats of Kusa grass and umbrellas of leaves and broken water-pots, and abounding with hundreds of jackals. And in that great forest, Rama along with Sumatra's son beheld many herds of deer running in all directions. And they heard a loud uproar of various creatures like what is heard during a fast spreading forest conflagration. And soon they beheld a headless Rakshasa of terrible mien. And that Rakshasa was dark as the clouds and huge as a mountain, with shoulders broad as those of a Sola tree, and with arms that were gigantic. And he had a pair of large eyes on his breast, and the opening of his mouth was placed on his capacious belly. And that Rakshasa seized Lakshmana by the hand, without any difficulty. And seized by the Rakshasa the son of Sumitra, O Bharata, became utterly confounded and helpless. And casting his glances on Rama, that headless Rakshasa began to draw Lakshmana towards that part of his body where his mouth was. And Lakshmana in grief addressed Rama, saying, 'Behold my plight! The loss of thy kingdom, and then the death of our father, and then the abduction of Sita, and finally this disaster that hath overwhelmed me! Alas, I shall not behold thee return with the princess of Videha to Kosala and seated on thy ancestral throne as the ruler of the entire Earth! They only that are fortunate will behold thy face, like unto the moon emerged from the clouds, after thy coronation bath in water sanctified with Kusa grass and fried paddy and black peas!' And the intelligent Lakshmana uttered those and other lamentations in the same strain. The illustrious descendant, however, of Kakutstha's race undaunted amid danger, replied unto Lakshmana, saying, 'Do not, O tiger among men, give way to grief! What is this thing when I am here? Cut thou off his right arm and I shall cut off his left.' And while Rama was still speaking so, the left arm of the monster was severed by him, cut off with a sharp scimitar, as if indeed, that arm were a stalk of the Tila corn. The mighty son of Sumitra then beholding his brother standing before him struck off with his sword the right arm also of that Rakshasa. And Lakshmana also began to repeatedly strike Rakshasa under the ribs, and then that huge headless monster fell upon the ground and expired quickly. And then there came out from the Rakshasa's body a person of celestial make. And he showed himself to the brothers, staying for a moment in the skies, like the Sun in his effulgence in the firmament. And Rama skilled in speech, asked him, saying, 'Who art thou? Answer me who enquire of thee? Whence could such a thing happen? All this seems to me to be exceedingly wonderful!' Thus addressed by Rama, that being replied unto him, saying, 'I am, O prince, a Gandharva of the name of Viswavasu! It was through the curse of a Brahmana that I had to assume the form and nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away with violence by king Ravana who dwelleth in Lanka. Repair thou unto Sugriva who will give thee his friendship. There, near enough to the peak of Rishyamuka is the lake known by the name of Pampa of sacred water and cranes. There dwelleth, with four of his counsellors, Sugriva, the brother of the monkey-king Vali decked with a garland of gold. Repairing unto him, inform of thy cause of sorrow. In plight very much like thy own, he will render thee assistance. This is all that we can say. Thou wilt, without doubt, see the daughter of Janaka! Without doubt Ravana and others are known to the king of the monkeys!' Having said these words, that celestial being of great effulgence made himself invisible, and those heroes, both Rama and Lakshmana, wondered much."
SECTION CCLXXVIII
"Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa--that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his, and afflicted at the thought of his separation from her, Rama gave way to lamentations. The son of Sumitra then addressed him saying, 'O thou that givest proper respect to those that deserve it, despondency such as this should not be suffered to approach thee, like illness that can never touch an old man leading a regular life! Thou hast obtained information of Ravana and of the princess of Videha! Liberate her now with exertion and intelligence! Let us now approach Sugriva, that foremost of monkeys, who is even now on the mountain top! Console thyself, when I, thy disciple and slave and ally, am near!' And addressed by Lakshmana in these and other words of the same import, Rama regained his own nature and attended to the business before him. And bathing in the waters of Pampa and offering oblations therewith unto their ancestors, both those heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). And arriving at Rishyamuka which abounded with fruits and roots and trees, those heroes beheld five monkeys on the top of the mountain-peak. And seeing them approach, Sugriva sent his counsellor the intelligent Hanuman, huge as the Himavat-mountains, to receive them. And the brothers, having first exchanged words with Hanuman, approached Sugriva. And then, O king, Rama made friends with Sugriva. And when Rama informed Sugriva of the object he had in view, Sugriva showed him the piece of cloth that Sita had dropped among the monkeys, while being carried away by Ravana. And having obtained from him those credentials, Rama himself installed Sugriva--that foremost of monkeys--in sovereignty of all the monkeys of Earth. And Rama also pledged himself to slay Vali in battle. And having come to that understanding and placing the fullest confidence in each other, they all repaired to Kiskindhya, desirous of battle (with Vali). And arriving at Kiskindhya, Sugriva sent forth a loud roar deep as that of a cataract. Unable to bear that challenge, Vali was for coming out (but his wife) Tara stood in way, saying, 'Himself endued with great strength, the way in which Sugriva is roaring, showeth, I ween, that he hath found assistance! It behoveth thee not, therefore, to go out! Thus addressed by her, that king of the monkeys, the eloquent Vali, decked in a golden garland replied unto Tara of face beautiful as the moon, saying, 'Thou understandest the voice of every creature. Tell me after reflection whose help it is that this brother in name only of mine hath obtained!' Thus addressed by him Tara endued with wisdom and possessed of the effulgence of the moon, answered her lord after a moment's reflection, saying, 'Listen, O monarch of the monkeys! That foremost of bowmen, endued with great might, Rama the son of Dasaratha, whose spouse hath been ravished, hath made an alliance offensive and defensive with Sugriva! And his brother the intelligent Lakshmana also of mighty arms, the unvanquished son of Sumitra, standeth beside him for the success of Sugriva's object. And Mainda and Dwivida, and Hanuman the son of Pavana, and Jamvuman, the king of the bears, are beside Sugriva as his counsellors. All these illustrious ones are endued with great strength and intelligence. And these all, depending upon the might and energy of Rama, are prepared for thy destruction!' Hearing these words of hers that were for his benefit, the king of the monkeys disregarded them altogether. And filled with jealousy, he also suspected her to have set her heart on Sugriva! And addressing Tara in harsh words, he went out of his cave and coming before Sugriva who was staying by the side of the mountains of Malyavat, he spoke unto him thus, 'Frequently vanquished before by me, fond as thou art of life, thou art allowed by me to escape with life owing to thy relationship with me! What hath made thee wish for death so soon?' Thus addressed by Vali, Sugriva, that slayer of foes, as if addressing Rama himself for informing him of what had happened, replied unto his brother in these words of grave import, 'O king, robbed by thee of my wife and my kingdom also, what need have I of life? Know that it is for this that I have come!' Then addressing each other in these and other words of the same import, Vali and Sugriva rushed to the encounter, fighting with Sala and Tala trees and stones. And they struck each other down on the earth. And leaping high into the air, they struck each other with their fists. And mangled by each other's nail and teeth, both of them were covered with blood. And the two heroes shone on that account like a pair of blossoming Kinshukas. And as they fought with each other, no difference (in aspect) could be observed so as to distinguish them. Then Hanuman placed on Sugriva's neck a garland of flowers. And that hero thereupon shone with that garland on his neck, like the beautiful and huge peak of Malya with its cloudy belt. And Rama, recognising Sugriva by that sign, then drew his foremost of huge bows, aiming at Vali as his mark. And the twang of Rama's bow resembled the roar of an engine. And Vali, pierced in the heart by that arrow, trembled in fear. And Vali, his heart having been pierced through, began to vomit forth blood. And he then beheld standing before him Rama with Sumatra's son by his side. And reproving that descendant of Kakutstha's race, Vali fell down on the ground and became senseless. And Tara then beheld that lord of hers possessed of the effulgence of the Moon, lying prostrate on the bare earth. And after Vali had been thus slain, Sugriva regained possession of Kishkindhya, and along with it, of the widowed Tara also of face beautiful as the moon. And the intelligent Rama also dwelt on the beautiful breast of the Malyavat hill for four months, duly worshipped by Sugriva all the while.
"Meanwhile Ravana excited by lust, having reached his city of Lanka, placed Sita in an abode, resembling Nandana itself, within a forest of Asokas, that looked like an asylum of ascetics. And the large-eyed Sita passed her days there in distress, living on fruits and roots, practising ascetic austerities with fasts, attired in ascetic garb, and waning thin day by day, thinking of her absent lord. And the king of the Rakshasas appointed many Rakshasa women armed with bearded darts and swords and lances and battle-axes and maces and flaming brands, for guarding her. And some of these had two eyes, and some three. And some had eyes on their foreheads. And some had long tongues and some had none. And some had three breasts and some had only one leg. And some had three matted braids on their heads, and some had only one eye. And these, and others of blazing eyes and hair stiff as the camel's, stood beside Sita surrounding her day and night most watchfully. And those Pisacha women of frightful voice and terrible aspect always addressed that large-eyed lady in the harshest tones. And they said, 'Let us eat her up, let us mangle her, let us tear her into pieces, her, that is, that dwelleth here disregarding our lord!' And filled with grief at the separation from her lord, Sita drew a deep sigh and answered those Rakshasa women, saying, 'Reverend ladies, eat me up without delay! I have no desire to live without that husband of mine, of eyes like lotus-leaves and locks wavy, and blue in hue! Truly I will, without food and without the least love of life, emaciate my limbs, like a she-snake (hibernating) within a Tala tree. Know this for certain that I will never seek the protection of any other person than the descendant of Raghu. And knowing this, do what ye think fit!' And hearing these words of hers, those Rakshasas with dissonant voice went to the king of the Rakshasas, for representing unto him all she had said. And when those Rakshasas had gone away, one of their number known by the name of Trijata, who was virtuous and agreeable in speech, began to console the princess of Videha. And she said, 'Listen, O Sita! I will tell thee something! O friend, believe in what I say! O thou of fair hips, cast off thy fears, and listen to what I say. There is an intelligent and old chief of the Rakshasas known by the name of Avindhya. He always seeketh Rama's good and hath told me these words for thy sake! 'Reassuring and cheering her, tell Sita in my name, saying: 'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva, the king of the monkeys, and is ready to act for thee! And, O timid lady, entertain thou no fear on account of Ravana, who is censured by the whole world, for, O daughter, thou art safe from him on account of Nalakuvera's curse. Indeed, this wretch had been cursed before for his having violated his daughter-in-law, Rambha. This lustful wretch is not able to violate any woman by force. Thy husband will soon come, protected by Sugriva and with the intelligent son of Sumitra in his train, and will soon take thee away hence! O lady, I have had a most terrible dream of evil omen, indicating the destruction of this wicked-minded wretch of Pulastya's race! This night wanderer of mean deeds is, indeed, most wicked and cruel. He inspireth terror in all by the defects of his nature and the wickedness of his conduct. And deprived of his senses by Fate, he challengeth the very gods. In my vision I have seen every indication of his downfall. I have seen the Ten-headed, with his crown shaven and body besmeared with oil, sunk in mire, and the next moment dancing on a chariot drawn by mules. I have seen Kumbhakarna and others, perfectly naked and with crowns shaven, decked with red wreaths and unguents, and running towards the southern direction. Vibhishana alone, with umbrella over his head, and graced with a turban, and with body decked with white wreaths and unguents, I beheld ascending the summit of the White hill. And I saw four of his counsellors also, decked with white wreaths and unguents, ascending the summit of that hill along with him. All this bodeth that these alone will be saved from the impending terror. The whole earth with its oceans and seas will be enveloped with Rama's arrows. O lady, thy husband will fill the whole earth with his fame. I also saw Lakshmana, consuming all directions (with his arrows) and ascending on a heap of bones and drinking thereon honey and rice boiled in milk. And thou, O lady, hast been beheld by me running towards a northernly direction, weeping and covered with blood and protected by a tiger! And, O princess of Videha, soon wilt thou find happiness, being united, O Sita, with thy lord, that descendant of Raghu accompanied by his brother!' Hearing these words of Trijata, that girl with eyes like those of a young gazelle, once more began to entertain hopes of a union with her lord. And when at last those fierce and cruel Pisacha guards came back, they saw her sitting with Trijata as before."
SECTION CCLXXIX
"Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conquerer in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household. Many are the daughters of the celestials and also the Gandharvas that I possess! I am lord also of many Danava and Daitya ladies! One hundred and forty millions of Pisachas, twice as many man-eating Rakshasa of terrible deed, and thrice as many Yaksha do my bidding! Some of these are under the sway of my brother who is the lord of all treasures. In my drinking hall, O excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as they do on my brother! I am, again, the son of that regenerate Rishi Visravas himself of high ascetic merit. I am renowned, again, as the fifth Regent of the Universe! And, O beautiful lady, of food and edibles and drinks of the very best kind, I have as much as the Lord himself of the celestials! Let all thy troubles consequent on a life in the woods cease! O thou of fair hips, be my Queen, as Mandodari herself!' Thus addressed by him, the beautiful princess of Videha, turning away and regarding him as something less than a straw, replied unto that wanderer of the night. And at that time the princess of Videha, that girl of beautiful hips, had her deep and compact bosom copiously drenched by her inauspicious tears shed ceaselessly. And she who regarded her husband as her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee! Blessed be thou, O Rakshasa fond of sensual pleasures, let thy heart be withdrawn from me! I am the wife of another, ever devoted to my husband, and, therefore, incapable of being possessed by thee! A helpless human being that I am, I cannot be a fit wife for thee! What joy can be thine by using violence towards an unwilling woman? Thy father is a wise Brahmana, born of Brahma and equal unto that Lord himself of the creation! Why dost thou not, therefore, thyself being equal to a Regent of the Universe, observe virtue? Disgracing thy brother, that king of the Yakshas, that adorable one who is the friend of Maheswara himself, that lord of treasures, how is it that thou feelest no shame?' Having said these words, Sita began to weep, her bosom shivering in agitation, and covering her neck and face with her garments. And the long and well-knit braid, black and glossy, falling from the head of the weeping lady, looked like a black snake. And hearing these cruel words uttered by Sita, the foolish Ravana, although thus rejected, addressed Sita once more, saying, 'O lady, let the god having the Makara for his emblem burn me sorely. I will, however, on no account, O thou of sweet smiles and beautiful hips, approach thee, as thou art unwilling! What can I do to thee that still feelest a regard for Rama who is only a human being and, therefore, our food?' Having said those words unto that lady of faultless features, the king of the Rakshasa made himself invisible then and there and went away to the place he liked. And Sita, surrounded by those Rakshasa women, and treated with tenderness by Trijata, continued to dwell there in grief."
SECTION CCLXXX
"Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along with his brother, hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky surrounded by planets and stars and stellar bodies, that slayer of foes was suddenly awakened (to a remembrance of Sita) by the cold breezes fragrant with the perfumes of the lily, lotus and other flowers of the same species. And virtuous Rama, dejected in spirits at the thought of Sita's captivity in the abode of the Rakshasa, addressed the heroic Lakshmana in the morning saying, 'Go, Lakshmana and seek in Kishkindhya that ungrateful king off the monkeys, who understand well his own interest and is even now indulging in dissipations, that foolish wretch of his race whom I have installed on a throne and to whom all apes and monkeys and bears owe allegiance, that fellow for whose sake, O mighty-armed perpetuator of Raghu's race, Vali was slain by me with thy help in the wood of Kishkindhya! I regard that worst of monkeys on earth to be highly ungrateful, for, O Lakshmana, that wretch hath now forgotten me who am sunk in such distress! I think he is unwilling to fulfil his pledge, disregarding, from dullness of understanding, one who hath done him such services! If thou findest him lukewarm and rolling in sensual joys, thou must then send him, by the path Vali hath been made to follow, to the common goal of all creatures! If, on the other hand, thou seest that foremost of monkeys delight in our cause, then, O descendant of Kakutstha, shouldst thou bring him hither with thee! Be quick, and delay not!' Thus addressed by his brother, Lakshmana ever attentive to the behests and welfare of his superiors, set out taking with him his handsome bow with string and arrows. And reaching the gates of Kishkindhya he entered the city unchallenged. And knowing him to be angry, the monkey-king advanced to receive him. And with his wife, Sugriva the king of the monkeys, with a humble heart, joyfully received him with due honours. And the dauntless son of Sumitra then told him what Rama had said. And having heard everything in detail, O mighty monarch, Sugriva, the king of the monkeys with his wife and servants, joined his hands, and cheerfully said unto Lakshmana, that elephant among men, these words: 'I am, O Lakshmana, neither wicked, nor ungrateful, nor destitute of virtue! Hear what efforts I have made for finding out Sita's place of captivity! I have despatched diligent monkeys in all directions. All of them have stipulated to return within a month. They will, O hero, search the whole earth with her forests and hills and seas, her villages and towns and cities and mines. Only five nights are wanting to complete that month, and then thou wilt, with Rama, hear tidings of great joy!'
"Thus addressed by that intelligent king of the monkeys, the high-souled Lakshmana became appeased, and he in his turn worshipped Sugriva. And accompanied by Sugriva, he returned to Rama on the breast of the Malyavat hill. And approaching him, Lakshmana informed him of the beginning already made in respect of his undertaking. And soon thousands of monkey-chiefs began to return, after having carefully searched the three quarters of the earth, viz., the North, the East and the West. But they that had gone towards the South did not make their appearance And they that came back represented to Rama, saying that although they had searched the whole earth with her belt of seas, yet they could not find either the princess of Videha or Ravana. But that descendant of Kakutstha's race, afflicted at heart, managed to live yet, resting his hopes (of hearing Sita's tidings) on the great monkeys that had gone towards the South.
"After the lapse of two months, several monkeys seeking with haste the presence of Sugriva, addressed him, saying, 'O king, that foremost of monkeys, the son of Pavana, as also Angada, the son of Vali, and the other great monkeys whom thou hadst despatched to search the southern region, have come back and are pillaging that great and excellent orchard called Madhuvana, which was always guarded by Vali and which hath been well-guarded by thee also after him!' Hearing of this act of liberty on their part, Sugriva inferred the success of their mission, for it is only servants that have been crowned with success that can act in this way. And that intelligent and foremost of monkeys communicated his suspicions to Rama. And Rama also, from this, guessed that the princess of Mithila had been seen. Then Hanuman and the other monkeys, having refreshed themselves thus, came towards their king, who was then staying with Rama and Lakshmana. And, O Bharata, observing the gait of Hanuman and the colour of his face, Rama was confirmed in the belief that Hanuman had really seen Sita. Then those successful monkeys with Hanuman at their head, duly bowed unto Rama and Lakshmana and Sugriva. And Rama then taking up his bow and quiver, addressed those monkeys, saying, 'Have you been successful? Will ye impart life unto me? Will ye once more enable me to reign in Ayodhya after having slain my enemy in battle and rescued the daughter of Janaka? With the princess of Videha unrescued, and the foe unslain in battle, I dare not live, robbed of wife and honour!' Thus addressed by Rama, the son of Pavana, replied unto him, saying, 'I bring thee good news, O Rama; for Janaka's daughter hath been seen by me. Having searched the southern region with all its hills, forests, and mines for some time, we became very weary. At length we beheld a great cavern. And having beheld it, we entered that cavern which extended over many Yojanas. It was dark and deep and overgrown with trees and infested by worms. And having gone a great way through it, we came upon sun-shine and beheld a beautiful palace. It was, O Raghava, the abode of the Daitya Maya. And there we beheld a female ascetic named Prabhavati engaged in ascetic austerities. And she gave us food and drink of various kinds. And having refreshed ourselves therewith and regained our strength, we proceeded along the way shown by her. At last we came out of the cavern and beheld the briny sea, and on its shores, the Sahya, the Malaya and the great Dardura mountains. And ascending the mountains of Malaya, we beheld before us the vast ocean.[91] And beholding it we felt sorely grieved in mind. And dejected in spirits and afflicted with pain and famishing with hunger, we despaired of returning with our lives. Casting our eyes on the great ocean extending over many hundreds of Yojanas and abounding in whales and alligators and other aquatic animals, we became anxious and filled with grief. We then sat together, resolved to die there of starvation. And in course of conversation we happened to talk of the vulture Jatayu. Just then we saw a bird huge as a mountain, of frightful form, and inspiring terror into every heart, like a second son of Vinata.[92] And coming upon us unawares for devouring us, he said, 'Who are ye that are speaking thus of my brother Jatayu? I am his elder brother, by name Sampati, and am the king of birds. Once upon a time, we two, with the desire of outstripping each other, flew towards the sun. My wings got burnt, but those of Jatayu were not. That was the last time I saw my beloved brother Jatayu, the king of vultures! My wings burnt, I fell down upon the top of this great mountain where I still am!' When he finished speaking, we informed him of the death of his brother in a few words and also of this calamity that hath befallen thee! And, O king, the powerful Sampati heating this unpleasant news from us, was greatly afflicted and again enquired of us, saying, 'Who is this Rama and why was Sita carried off and how was Jatayu slain? Ye foremost of monkeys I wish to hear everything in detail!' We then informed him of everything about this calamity of thine and of the reason also of our vow of starvation. That king of birds then urged us (to give up our vow) by these words of his: 'Ravana is, indeed, known to me. Lanka is his capital. I beheld it on the other side of the sea in a valley of the Trikuta hills! Sita must be there. I have little doubt of this!' Hearing these words of his, we rose up quickly and began, O chastiser of foes, to take counsel of one another for crossing the ocean! And when none dared to cross it, I, having recourse to my father, crossed the great ocean which is a hundred Yojanas in width. And having slain the Rakshasis on the waters, I saw the chaste Sita within Ravana's harem, observing ascetic austerities, eager to behold her lord, with matted locks on head, and body besmeared with filth, and lean, and melancholy and helpless. Recognising her as Sita by those unusual signs, and approaching that worshipful lady while alone, I said, 'I am, O Sita, an emissary of Rama and monkey begotten by Pavana![93] Desirous of having a sight of thee, hither have I come travelling through the skies! Protected by Sugriva, that monarch of all the monkeys, the royal brothers Rama and Lakshmana are in peace! And Rama, O lady, with Sumitra's son, hath enquired of thy welfare! And Sugriva also, on account of his friendship (with Rama and Lakshmana) enquireth of thy welfare. Followed by all the monkeys, thy husband will soon be here. Confide in me, O adorable lady, I am a monkey and not a Rakshasa!' Thus addressed by me, Sita seemed to meditate for a moment and then replied to me, saying, 'From the words of Avindhya I know that thou art Hanuman! O mighty-armed one, Avindhya is an old and respected Rakshasa! He told me that Sugriva is surrounded by counsellors like thee. Thou mayst depart now!' And with these words she gave me this jewel as a credential. And, indeed, it was by means of this jewel that the faultless Sita had been able to support her existence. And the daughter of Janaka further told me as a token from her, that by thee, O tiger among men, a blade of grass (inspired with Mantras and thus converted into a fatal weapon) had once been shot at a crow while ye were on the breast of the mighty hill known by the name of Chitrakuta! And this she said as evidence of my having met her and hers being really the princess of Videha. I then caused myself to be seized by Ravana's soldiers, and then set fire to the city of Lanka!'"
SECTION CCLXXXI
"Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys.[94] And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess. And Jamvuvan showed himself there with a hundred thousand crores of black bears of terrible deeds and faces having the Tilaka mark.[95] And these and many other chiefs of monkey-chiefs, countless in number, O king, came there for aiding Rama's cause. And endued with bodies huge as mountain-peaks and roaring like lions, loud was the uproar that was heard there made by those monkeys running restlessly from place to place. And some of them looked like mountain-peaks, and some looked like buffaloes. And some were of the hue of autumnal clouds and the faces of some were red as vermillion. And some rose high, and some fell down, and some cut capers, and some scattered the dust, as they mustered together from various directions. And that monkey army, vast as the sea at full tide, encamped there at Sugriva's bidding. And after those foremost of monkeys had mustered from every direction, the illustrious descendant of Raghu, with Sugriva by his side, set out in an auspicious moment of a very fair day under a lucky constellation, accompanied by that host arrayed in order of battle, as if for the purpose of destroying all the worlds. And Hanuman, the son of the Wind-god, was in the van of that host, while the rear was protected by the fearless son of Sumitra. And surrounded by the monkey-chiefs, those princes of Raghu's house with fingers cased in guana skin, shone, as they went, like the Sun and the Moon in the midst of the planets. And that monkey host armed with stones and Sala and Tala trees, looked very much like a far-extending field of corn under the morning sun. And that mighty army, protected by Nala and Nila and Angada and Kratha and Mainda and Dwivida, marched forth for achieving the purpose of Raghava. And encamping successively, without interruption of any kind, on wide and healthy tracts and valleys abounding with fruits and roots and water and honey and meat, the monkey host at last reached the shores of the briny sea. And like unto a second ocean, that mighty army with its countless colours, having reached the shores of sea, took up its abode there. Then the illustrious son of Dasaratha, addressing Sugriva amongst all those foremost monkeys, spoke unto him these words that were suited to the occasion, 'This army is large. The ocean also is difficult to cross. What contrivance, therefore, commends itself to thee for crossing the ocean?' At these words, many vain-glorious monkeys answered, 'We are fully able to cross the sea.' This answer, however, was not of much use, as all could not avail of that means. Some of the monkeys proposed to cross the sea in boats, and some in rafts of various kinds. Rama, however, conciliating them all, said, 'This cannot be. 'The sea here is a full hundred Yojanas in width. All the monkeys, ye heroes, will not be able to cross it. This proposal, therefore, that ye have made, is not consonant to reason. Besides we have not the number of boats necessary for carrying all our troops. How, again, can one like us raise such obstacles in the way of the merchants? Our army is very large. The foe wilt make a great havoc if a hole is detected. Therefore, to cross the sea in boats and rafts doth not recommend itself to me. I will, however, pray to the Ocean for the necessary means. Foregoing food, I will lie down on the shore. He will certainly show himself to me. If, however, he doth not show himself, I will chastise him then by means of my great weapons that are more blazing than fire itself and are incapable of being baffled!' Having said these words, both Rama and Lakshmana touched water[96] and duly laid themselves down on a bed of kusa grass on the seashore. The divine and illustrious Ocean then that lord of male and female rivers, surrounded by aquatic animals, appeared unto Rama in a vision. And addressing Rama in sweet accents, the genius of the Ocean, surrounded by countless mines of gems, said, 'O son of Kausalya, tell me what aid, O bull among men, I am to render thee! I also have sprung from the race of Ikshwaku[97] and am, therefore, a relative of thine!' Rama replied unto him, saying, 'O lord of rivers, male and female, I desire thee to grant me a way for my troops, passing along which I may slay the Ten-headed (Ravana), that wretch of Pulastya's race! If thou dost not grant the way I beg of thee, I will then dry thee up by means of my celestial arrows inspired with mantras!' And hearing these words of Rama, the genius of Varuna's abode, joining his hands, answered in great affliction, 'I do not desire to put any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these words, and having listened, do what is proper! If, at thy command, I get a way for the passage of thy army, others then, from strength of their bows, will command me to do the same! In thy army there is a monkey of the name of Nala, who is a skilful mechanic. And endued with great strength, Nala is the son of Tashtri, the divine artificer of the Universe. And whether it is wood, or grass or stone, that he will throw into my waters, I will support the same on my surface, and thus wilt thou have a bridge (over which to pass)!' And having said these words, the genius of the Ocean disappeared. And Rama awaking, called Nala unto him and said, 'Build thou a bridge over the sea! Thou alone, I am sure, art able to do it!' And it was by this means that the descendant of Kakutstha's race caused a bridge to be built that was ten Yojanas in width and a hundred Yojanas in length. And to this day that bridge is celebrated over all the world by the name of Nala's bridge. And having completed that bridge, Nala, of body huge as a hill, came away at the command of Rama.
"And while Rama was on this side of the ocean, the virtuous Vibhishana, the brother of the king of the Rakshasas accompanied by four of his counsellors, came unto Rama. And the high-souled Rama received him with due welcome. Sugriva, however, feared, thinking he might be a spy. The son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in consequence of the sincerity of his exertions and the many indications of his good conduct, worshipped him with respect. And he also installed Vibhishana in the sovereignty of all the Rakshasas and made him his own junior counsellor, and a friend of Lakshmana's. And it was under Vibhishana's guidance, O king, that Rama with all his troops crossed the great ocean by means of that bridge in course of a month. And having crossed the ocean and arrived at Lanka, Rama caused its extensive and numerous gardens to be devastated by his monkeys. And while Rama's troops were there, two of Ravana's counsellors and officers, named Suka and Sarana, who had come as spies, having assumed the shape of monkeys, were seized by Vibhishana. And when those wanderers of the night assumed their real Rakshasa forms, Rama showed them his troop and dismissed them quietly. And having quartered his troops in those woods that skirted the city, Rama then sent the monkey Angada with great wisdom as his envoy to Ravana."
SECTION CCLXXXII
"Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis[98] and stout maces steeped in wax.[99] And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas. And he entered the town without suspicion or fear. And surrounded by countless Rakshasas, that hero in his beauty looked like the Sun himself in the midst of masses of clouds. And having approached the hero of Pulastya's race in the midst of his counsellors, the eloquent Angada saluted the king and began to deliver Rama's message in these words, 'That descendant of Raghu, O king, who ruleth at Kosala and whose renown hath spread over the whole world, sayeth unto thee these words suited to the occasion. Accept thou that message and act according to it! Provinces and towns, in consequence of their connection with sinful kings incapable of controlling their souls, are themselves polluted and destroyed. By the violent abduction of Sita, thou alone hast injured me! Thou, however, wilt become the cause of death to many unoffending persons. Possessed of power and filled with pride, thou hast, before this, slain many Rishis living in the woods, and insulted the very gods. Thou hast slain also many great kings and many weeping women. For those transgressions of thine, retribution is about to overtake thee! I will slay thee with thy counsellors. Fight and show thy courage![100] O wanderer of the night, behold the power of my bow, although I am but a man! Release Sita, the daughter of Janaka! If thou dost not release her, I shall make the Earth divested of all Rakshasas with my keen-edged arrows!' Hearing these defiant words of the enemy, king Ravana bore them ill, becoming senseless with wrath. And thereupon four Rakshasas skilled in reading every sign of their master, seized Angada like four hawks seizing a tiger. With those Rakshasas, however, holding him fast by his limbs, Angada leaped upwards and alighted on the palace terrace. And as he leaped up with a great force, those wanderers of the night fell down the earth, and bruised by the violence of the fall, had their ribs broken. And from the golden terrace on which he had alighted, he took a downward leap. And overleaping the walls of Lanka, he alighted to where his comrades were. And approaching the presence of the lord of Kosala and informing him of everything, the monkey Angada endued with great energy retired to refresh himself, dismissed with due respect by Rama.
The descendant of Raghu then caused the ramparts of Lanka to be broken down by a united attack of all those monkeys endued with the speed of the wind. Then Lakshmana, with Vibhishana and the king of the bears marching in the van, blew up the southern gate of the city that was almost impregnable. Rama then attacked Lanka with a hundred thousand crores of monkeys, all possessed of great skill in battle, and endued with reddish complexions like those of young camels. And those crores of greyish bears with long arms, and legs and huge paws, and generally supporting themselves on their broad haunches, were also urged on to support the attack. And in consequence of those monkeys leaping up and leaping down and leaping in transverse directions, the Sun himself, his bright disc completely shaded, became invisible for the dust they raised. And the citizens of Lanka beheld the wall of their town assume all over a tawny hue, covered by monkeys of complexions yellow as the ears of paddy, and grey as Shirisha flowers, and red as the rising Sun, and white as flax or hemp. And the Rakshasas, O king, with their wives and elders, were struck with wonders at that sight. And the monkey warriors began to pull down pillars made of precious stones and the terraces and tops of palatial mansions. And breaking into fragments the propellers of catapults and other engines, they began to cast them about in all directions. And taking up the Sataghnis along with the discs, the clubs, and stones, they threw them down into the city with great force and loud noise. And attacked thus by the monkeys, those Rakshasas that had been placed on the walls to guard them, fled precipitately by hundreds and thousands.
"Then hundreds of thousands of Rakshasas, of terrible mien, and capable of assuming any form at will, came out at the command of the king. And pouring a perfect shower of arrows and driving the denizens of the forest, those warriors, displaying great prowess, adorned the ramparts. And soon those wanderers of the night, looking like masses of flesh, and of terrible mien, forced the monkeys to leave the walls. And mangled by the enemies' lances, numerous monkey-chiefs fell down from the ramparts, and crushed by the falling columns and gate-ways, numerous Rakshasas also fell down to rise no more. And the monkeys and the brave Rakshasas that commenced to eat up the foe, struggled, seizing one another by the hair, and mangling and tearing one another with their nails and teeth. And the monkeys and the Rakshasas roared and yelled frightfully, and while many of both parties were slain and fell down to rise no more, neither side gave up the contest. And Rama continued all the while to shower a thick downpour of arrows like the very clouds. And the arrows he shot, enveloping Lanka, killed large numbers of Rakshasas. And the son of Sumitra, too, that mighty bowman incapable of being fatigued in battle, naming particular Rakshasas stationed on the ramparts, slew them with his clothyard shafts. And then the monkey host, having achieved success was withdrawn at the command of Rama, after it had thus pulled down the fortifications of Lanka and made all objects within the city capable of being aimed at by the besieging force."
SECTION CCLXXXIII
"Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior, advancing up to him whom he regarded as his match, began to fight with him on that field of battle, relying on the strength of his own arms, and that encounter, so frightful to timid persons, soon became terrible and fierce like that between the gods and the Asuras in the days of old. And Ravana covered Rama with a shower of darts and lances and swords, and Rama also afflicted Ravana with his whetted arrows of iron furnished with the sharpest points, and in the same way Lakshmana smote the contending Indrajit with arrows capable of penetrating into the most vital parts and Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana showered upon Prahasta and Prahasta showered upon Vibhishana, without any regard for each other a thick downpour of winged arrows furnished with the sharpest points. And thus between those mighty warriors there came about an encounter of celestial weapons of great force, at which the three worlds with their mobile and immobile creatures were sorely distressed."
SECTION CCLXXXIV
"Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. And beholding the son of Pavana staying still on the field of battle, the retreating monkeys, O king, one and all quickly rallied. Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly the field soon became miry with blood. And Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that advancing leader of the Rakshasa. And the encounter that took place between that monkey and the Rakshasa hero, is desirous of defeating the other, was fierce and terrible, like that of Indra and Prahlada (in days of yore). And the Rakshasa struck the monkey with his maces and spiked clubs while the monkey struck the Rakshasa with trunks of trees unshorn of their branches. Then Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces. And beholding Dhumraksha, that foremost of Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Prahasta and that mighty archer Dhumraksha, had both, with their armies, been slain by the powerful monkeys, Ravana drew a deep sigh and springing up from his excellent seat, said,--the time is come for Kumbhakarna to act.--And having said this, he awake, by means of various loud-sounding instruments, his brother Kumbhakarna from his deep and prolonged slumbers. And having awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, 'Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us! Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka. and it is to recover her that he hath come hither, after having made a bridge over the great Ocean. Our great kinsmen also, Prahasta and others, have already been slain by him. And, O scourge of thy enemies, there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers! The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!' And having said this unto the mighty Kumbhakarna. the Rakshasa king gave instructions to Vajravega and Promathin as to what they should do. And accepting his advice, those two warlike brothers of Dushana quickly marched out of the city, preceded by Kumbhakarna."
SECTION CCLXXXV
"Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa. And then, as if roused from his torpor by that blow, Kumbhakarna stretching forth his arms seized Sugriva by main force. And beholding Sugriva dragged away by the Rakshasa, the heroic son of Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana, advancing towards Kumbhakarna, discharged at him an impetuous and mighty arrow furnished with golden wings. And that arrow, cutting through his coat of mail and penetrating into his body, passed through it outright and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna then, having his breast thus bored through, released the king of monkeys. And taking up a huge mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms by means of a couple of keen-edged shafts furnished with heads resembling razors. But as soon as the two arms of the Rakshasa were thus cut off, double that number of arms soon appeared on his person. Sumitra's son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven's thunderbolt. And beholding Kumbhakarna endued with great activity and resembling the Asura Vritra himself, deprived of life and prostrated on the field of battle, the Rakshasa warriors fled in fear. And beholding the Rakshasa warriors running away from the field of battle, the younger brother of Dushana, rallying them, rushed in great wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar, received with his winged shafts both those wrathful warriors, Vajravega and Promathin, rushing towards him. The battle then, O son of Pritha, that took place between those two younger brothers of Dushana on the one hand and the intelligent Lakshmana on the other, was exceedingly furious and made the bristles of the spectators stand on end. And Lakshmana overwhelmed the two Rakshasas with a perfect shower of arrows. And those two Rakshasa heroes, on the other hand, both of them excited with fury, covered Lakshmana with an arrowy hail. And that terrible encounter between Vajravega and Promathin and the mighty-armed Lakshmana lasted for a short while. And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys.
SECTION CCLXXXVI
"Markandeya said, 'Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit said--So be it,--and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle. And then that bull amongst Rakshasas loudly announcing his own name, challenged Lakshmana endued with auspicious marks, to a single combat. And Lakshmana, thus challenged, rushed towards that Rakshasa, with his bow and arrows, and striking terror into his adversary's heart by means of the flapping of his bow-string on the leathern case of his left hand. And the encounter that took place between those warriors that defied each other's prowess and each of whom was desirous of vanquishing the other, and both of whom were conversant with celestial weapons, was terrible in the extreme. But when the son of Ravana found that he could not by his arrows gain any advantage over his adversary, that foremost of mighty warriors mustered all his energy. And Indrajit then began to hurl at Lakshmana with great force numberless javelins. The son of Sumitra, however, cut them into fragments by means of his own keen-edged arrows. And those javelins, thus cut into pieces by the keen-edged arrows of Lakshmana, dropped down upon the ground. Then the handsome Angada, the son of Vali, taking up a large tree, rushed impetuously at Indrajit and struck him with it on the head. Undaunted at this, Indrajit of mighty energy sought to smite Angada with a lance. Just at that juncture, however, Lakshmana cut into pieces the lance taken up by Ravana's son. The son of Ravana then took up a mace and struck on the left flank that foremost of monkeys, the heroic Angada who was then staying close beside him. Angada, the powerful son of Vali, little recking that stroke, hurled at Indrajit a mighty Sal stem. And hurled in wrath by Angada for the destruction of Indrajit, that tree, O son of Pritha, destroyed Indrajit's chariot along with his horses and charioteer. And thereupon jumping from his horseless and driverless car, the son of Ravana disappeared from sight, O king, by aid of his powers of illusion. And beholding that Rakshasa, abundantly endued with powers of illusion, disappear so suddenly, Rama proceeded towards that spot and began to protect his troops with care. Indrajit, however, with arrows, obtained as boons from the gods, began to pierce both Rama and mighty Lakshmana in every part of their bodies. Then the heroic Rama and Lakshmana both continued to contend with their arrows against Ravana's son who had made himself invisible by his powers of illusion. But Indrajit continued to shower in wrath all over those lions among men his keen-edged shafts by hundreds and thousands. And seeking that invisible warrior who was ceaselessly showering his arrows, the monkeys penetrated into every part of the firmament, armed with huge masses of stone. Them as well as the two brothers, however, the invisible Rakshasa began to afflict with his shafts. Indeed, the son of Ravana, concealing himself by his powers of illusion, furiously attacked the monkey host. And the heroic brothers Rama and Lakshmana, pierced all over with arrows, dropped down on the ground like the Sun and the Moon fallen down from the firmament.'"
SECTION CCLXXXVII
"Markandeya said, 'Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna.[101] Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya[102], applied with celestial mantras, those human heroes regained their consciousness. And the arrow having been extracted from their bodies, those mighty warriors in a moment rose from their recumbent posture, their pains and fatigue thoroughly alleviated. And beholding Rama the descendant of Ikshwaku's race, quite at his ease, Vibhishana, O son of Pritha, joining his hands; told him these words, 'O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains, bringing with him his water![103] O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!'--Saying--So be it,--Rama took that sacred water, and sanctified his own eyes therewith. And the high-minded Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila and many other foremost of the monkeys, laved their eyes with that water. And thereupon it exactly happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes of all these became capable of beholding things that could not be seen by the unassisted eye!
"Meanwhile, Indrajit, after the success he had won, went to his father. And having informed him of the feats he had achieved, he speedily returned to the field of battle and placed himself at the van of his army. The son of Sumitra then, under Vibhishana's guidance, rushed towards that wrathful son of Ravana coming back, from desire of battle, to lead the attack. And Lakshmana, excited to fury and receiving a hint from Vibhishana, and desiring to slay Indrajit who had not completed his daily sacrifice, smote with his arrows that warrior burning to achieve success. And desirous of vanquishing each other, the encounter that took place between them was exceedingly wonderful like that (in days of yore) between the Lord of celestials and Prahrada. And Indrajit pierced the son of Sumitra with arrows penetrating into his very vitals. And the son of Sumitra also pierced Ravana's son with arrows of fiery energy. And pierced with Lakshmana's arrows, the son of Ravana became senseless with wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes. Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary's life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit's body that arm of his enemy which had grasped the bow. With the second he caused that other arm which had held the arrows, to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings. And shorn of arms and head, the trunk became fearful to behold. And having slain the foe thus, that foremost of mighty men then slew with his arrows the charioteer of his adversary. And the horses then dragged away the empty chariot into the city. And Ravana then beheld that car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady staying within the Asoka wood longing to behold her lord. Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it behoveth thee not to slay a woman! Besides, this woman is already slain, considering that she is a captive in thy power! I think, she would not be slain if only her body were destroyed. Slay thou her husband! He being slain, she will be slain too! Indeed, not even he of an hundred sacrifices (Indra) is thy equal in prowess! The gods with Indra at their head, had repeatedly been affrighted by thee in battle!' With these and many other words of the same import, Avindhya succeeded in appeasing Ravana. And the latter did, indeed, listen to his counsellor's speech. And that wanderer of the night, then, resolved to give battle himself sheathed his sword, and issued orders for preparing his chariot.'"
SECTION CCLXXXVIII
"Markandeya said, The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama, and beholding that power of illusion put forth by the king of Rakshasas, that descendant of Ikshwaku's race, the son of Sumitra, addressed Rama in these heroic words, 'Slay those Rakshasas, those wretches with forms like thy own!' And Rama, thereupon slew those and other Rakshasas of forms resembling his own. And that time Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue. And Matali said, 'O son of Kakutstha's race, this excellent and victorious car, unto which have been yoked this pair of tawny horses, belonging to the Lord of celestials! It is on this excellent car, O tiger among men, that Indra hath slain in battle hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou, riding on the car driven by me, quickly slay Ravana in battle! Do not delay in achieving this!' Thus addressed by him, the descendant of Raghu's race, however, doubted the truthful words of Matali, thinking this is another illusion produced by the Rakshasas--Vibhishana then addressed him saying, 'This, O tiger among men, is no illusion of the wicked Ravana! Ascend thou this chariot quickly, for this, O thou of great effulgence, belongeth to Indra!' The descendant of Kakutstha then cheerfully said unto Vibhishana, 'So be it', and riding on that car, rushed wrathfully upon Ravana. And when Ravana, too, rushed against his antagonist, a loud wail of woe was set up by the creatures of the Earth, while the celestials in heaven sent forth a leonine roar accompanied by beating of large drums. The encounter then that took place between the Ten-necked Rakshasa and that prince of Raghu's race, was fierce in the extreme. Indeed, that combat between them hath no parallel elsewhere. And Rakshasa hurled at Rama a terrible javelin looking like Indra's thunderbolt and resembling a Brahmana's curse on the point of utterance.[104] Rama, however, quickly cut into fragments that javelin by means of his sharp arrows. And beholding that most difficult feat, Ravana was struck with fear. But soon his wrath was excited and the Ten-necked hero began to shower on Rama whetted arrows by thousands and tens of thousands and countless weapons of various kinds, such as rockets and javelins and maces and battle-axes and darts of various kinds and Shataghnis and whetted shafts. And beholding that terrible form of illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear in all directions. Then the descendant of Kakutstha, taking out of his quiver an excellent arrow furnished with handsome wings and golden feathers and a bright and beautiful head, fixed it on the bow with Brahmastra mantra. And beholding that excellent arrow transformed by Rama, with proper mantras into a Brahma weapon, the celestials and the Gandharvas with Indra at their head, began to rejoice. And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed. Then Rama shot that terrible weapon of unrivalled energy, destined to compass Ravana's death, and resembling the curse of a Brahmana on the point of utterance. And as soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And beholding Ravana slain by Rama of famous achievements, the celestials, with the Gandharvas and the Charanas, rejoiced exceedingly. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana's body. His flesh and blood were all reduced to nothingness,--so that the ashes even could not be seen.'"
SECTION CCLXXXIX
"Markandeya said, 'Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly. And all the celestials and the Gandharvas and the denizens of the celestial regions gratified Rama of eyes like lotus leaves, with hymns and flowery showers. And having duly worshipped Rama, they all went away to those regions whence they had come. And, O thou of unfading glory, the firmament at that time looked as if a great festival was being celebrated.
"And having slain the Ten-necked Rakshasa, the lord Rama of worldwide fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana. Then that old and wise counsellor (of Ravana) known by the name of Avindhya, with Sita walking before him but behind Vibhishana who was at the front, came out of the city. And with great humility Avindhya said unto the illustrious descendant of Kakutstha, 'O illustrious one, accept thou this goddess, Janaka's daughter of excellent conduct!' Hearing these words, the descendant of Ikshwaku's race alighted from his excellent chariot and beheld Sita bathed in tears. And beholding that beautiful lady seated within her vehicle, afflicted with grief, besmeared with filth, with matted locks on head, and attired in dirty robes, Rama, afraid of the loss of his honour, said unto her, 'Daughter of Videha, go withersover thou likest! Thou art now free! What should have been done by me, hath been done! O blessed lady, owning me for thy husband, it is not meet that thou shouldst grow old in the abode of the Rakshasa! It is for this I have slain that wanderer of the night! But how can one like us, acquainted with every truth of morality embrace even for a moment a woman that had fallen into other's hands? O princess of Mithila whether thou art chaste or unchaste, I dare not enjoy thee, now that thou art like sacrificial butter lapped by a dog!' Hearing these cruel words, that adorable girl suddenly fell down in great affliction of heart, like a plantain tree severed from its roots. And the colour that was suffusing her face in consequence of the joy she had felt, quickly disappeared, like watery particles on a mirror blown thereon by the breath of the mouth. And hearing these words of Rama, all the monkeys also with Lakshmana became still as dead. Then the divine and pure-souled Brahma of four faces, that Creator of the Universe himself sprung from a lotus, showed himself on his car to Raghu's son. And Sakra and Agni and Vayu, and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy Rishis, and king Dasaratha also in a celestial and effulgent form and on car drawn by swans, showed themselves. And then the firmament crowded with celestials and Gandharvas became as beautiful as the autumnal welkin spangled with stars. And rising up from the ground, the blessed and famous princess of Videha, in the midst of those present spoke unto Rama of wide chest, these words, 'O prince, I impute no fault to thee, for thou art well acquainted with the behaviour that one should adopt towards both men and women. But hear thou these words of mine! The ever-moving Air is always present within every creature. If I have sinned, let him forsake my vital forces! If I have sinned, Oh, then let Fire, and Water, and Space, and Earth, like Air (whom I have already invoked), also forsake my vital forces! And as, O hero, I have never, even in my dreams, cherished the image of any other person, so be thou my lord as appointed by the gods.' After Sita had spoken, a sacred voice, resounding through the whole of that region, was heard in the skies, gladdening the hearts of the high-souled monkeys. And the Wind-god was heard to say, O son of Raghu, what Sita hath said is true! I am the god of Wind. The princess of Mithila is sinless! Therefore, O king, be united with thy wife!' And the god of Fire said, 'O son of Raghu, I dwell within the bodies of all creatures! O descendant of Kakutstha, the princess of Mithila is not guilty of even the minutest fault!' And Varuna then said, 'O son of Raghu, the humours in every creature's body derive their existence from me! I tell thee, let the princess of Mithila be accepted by thee!' And Brahma himself then said, 'O descendant of Kakutstha, O son, in thee that art honest and pure and conversant with the duties of royal sages, this conduct is not strange. Listen, however, to these words of mine! Thou hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas, the Yakshas, the Danavas, and the great Rishis! It was through my grace that he had hitherto been unslayable of all creatures. And indeed, it was for some reason that I had tolerated him for some time! The wretch, however, abducted Sita for his own destruction. And as regards Sita, I protected her through Nalakuvera's curse. For that person had cursed Ravana of old, saying, that if he ever approached an unwilling woman, his head should certainly be split into a hundred fragments. Let no suspicion, therefore, be thine! O thou of great glory, accept thy wife! Thou hast indeed, achieved a mighty feat for the benefit of the gods, O thou that art of divine effulgence!' And last of all Dasaratha said, 'I have been gratified with thee, O child! Blessed be thou, I am thy father Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O thou foremost of men!' Rama then replied, 'If thou art my father, I salute thee with reverence, O king of kings! I shall indeed, return, at thy command, to the delightful city of Ayodhya!'
"Markandeya continued, 'Thus addressed, his father, O bull of the Bharata race, gladly answered Rama, the corners of whose eyes were of a reddish hue, saying, 'Return to Ayodhya and rule thou that kingdom! O thou of great glory, thy fourteen years (of exile) have been completed.' Thus addressed by Dasaratha, Rama bowed to the gods, and saluted by his friends he was united with his wife, like the Lord of the celestials with the daughter of Puloman. And that chastiser of foes then gave a boon to Avindhya. And he also bestowed both riches and honours on the Rakshasa woman named Trijata. And when Brahma with all the celestials having India at their head, said unto Rama, 'O thou that ownest Kausalya for thy mother, what boons after thy heart shall we grant thee?' Rama, thereupon, prayed them to grant him firm adherence to virtues and invincibility in respect of all foes. And he also asked for the restoration to life of all those monkeys that had been slain by the Rakshasas, and after Brahma had said--So be it, those monkeys, O king, restored to life, rose up from the field of battle, and Sita too, of great good fortune, granted unto Hanuman a boon, saying, 'Let thy life, O son, last as long as (the fame of) Rama's achievements! And, O Hanuman of yellow eyes, let celestial viands and drinks be ever available to thee through my grace!'
"Then the celestials with Indra at their head all disappeared in the very sight of those warriors of spotless achievements. And beholding Rama united with the daughter of Janaka, the charioteer of Sakra, highly pleased, addressed him in the midst of friends, and said these words, 'O thou of prowess that can never be baffled thou hast dispelled the sorrow of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas, and human beings! As long, therefore, as the Earth will hold together, so long will all creatures with the celestials, the Asuras, the Gandharvas, the Yakshas, the Rakshasas, and the Pannagas, speak of thee.' And having said these words unto Rama, Matali worshipped that son of Raghu, and having obtained the leave of that foremost of wielders of weapons, he went away, on that same chariot of solar effulgence. And Rama also, with Sumatra's son and Vibhishana, and accompanied by all the monkeys with Sugriva at their head, placing Sita in the van and having made arrangements for the protection of Lanka, recrossed the ocean by the same bridge. And he rode on that beautiful and sky-ranging chariot called the Pushpaka that was capable of going everywhere at the will of the rider. And that subduer of passions was surrounded by his principal counsellors in order of precedence. And arriving at that part of the sea-shore where he had formerly laid himself down, the virtuous king, with all the monkeys, pitched his temporary abode. And the son of Raghu then, bringing the monkeys before him in due time, worshipped them all, and gratifying them with presents of jewels and gems, dismissed them one after another. And after all the monkey-chiefs, and the apes with bovine tails, and the bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya riding on the Pushpaka car and showing the princess of Videha the woods along the way. And having arrived at Kishkindhya, Rama, that foremost of all smiters, installed the successful Angada as prince-regent of the kingdom. And accompanied by the same friends as also by Sumitra's son, Rama proceeded towards his city along the same path by which he had come. And having reached the city of Ayodhya, the king despatched Hanuman thence as envoy to Bharata. And Hanuman, having ascertained Bharata's intentions from external indications, gave him the good news (of Rama's arrival). And after the son of Pavana had come back, Rama entered Nandigrama. And having entered that town, Rama beheld Bharata besmeared with filth and attired in rags and seated with his elder brother's sandals placed before him. And being united, O bull of Bharata race, with both Bharata and Shatrughna, the mighty son of Raghu, along with Sumitra's son, began to rejoice exceedingly. And Bharata and Shatrughna also, united with their eldest brother, and beholding Sita, both derived great pleasure. And Bharata then, after having worshipped his returned brother, made over to him with great pleasure, the kingdom that had been in his hands as a sacred trust. And Vasishtha and Vamadeva then together installed that hero in the sovereignty (of Ayodhya) at the eighth Muhurta[105] of the day under the asterism called Sravana. And after his installation was over, Rama gave leave to well-pleased Sugriva the king of the monkeys, along with all his followers, as also to rejoicing Vibhishana of Pulastya's race, to return to their respective abodes. And having worshipped them with various articles of enjoyment, and done everything that was suitable to the occasion, Rama dismissed those friends of his with a sorrowful heart. And the son of Raghu then, having worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana. And then assisted by the celestial Rishi (Vasishtha), Rama performed on the banks of the Gomati ten horse-sacrifices without obstruction of any kind and with treble presents unto Brahmanas.'"
SECTION CCLXL
"Markandeya said, 'It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! Behold, this Krishna, the daughter of Drupada, forcibly abducted by the wicked-minded Saindhava from pride of strength and energy, hath been brought back by these mighty warriors after achieving terrible feats! Behold, king Jayadratha was vanquished and lay powerless before thee! The princess of Videha was rescued with almost no allies by Rama after the slaughter in battle of the Ten-necked Rakshasa of terrible prowess! Indeed, the allies of Rama (in that contest) were monkeys and black-faced bears, creatures that were not even human! Think of all this, O king in thy mind! Therefore, O foremost of Kurus, grieve not for all (that hath occurred), O bull of the Bharata race! Illustrious persons like thee never indulge in sorrow, O smiter of foes!'
Vaisampayana continued, "It was thus that the king was comforted by Markandeya. And then that high-souled one, casting off his sorrows, once more spoke unto Markandeya."
SECTION CCLXLI
(Pativrata-mahatmya Parva)
"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?'"
"Markandeya said, 'Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati. And he was intent on the welfare of all beings. And that forgiving (monarch) of truthful speech and subdued senses was without issue. And when he got old, he was stricken with grief at this. And with the object of raising offspring, he observed rigid vows and began to live upon frugal fare, having recourse to the Brahmacharya mode of life, and restraining his senses. And that best of kings, (daily) offering ten thousand oblations to the fire, recited Mantras in honour of Savitri[106] and ate temperately at the sixth hour. And he passed eighteen years, practising such vows. Then when the eighteen years were full, Savitri was pleased (with him). And O king, issuing with great delight, in embodied form, from the Agnihotra fire, the goddess showed herself to that king. And intent on conferring boons, she spoke these words unto the monarch, 'I have been gratified, O king, with thy Brahmacharya practices, thy purity and self-restraint and observance of vows, and all thy endeavours and veneration! Do thou, O mighty king. O Aswapati, ask for the boon that thou desirest! Thou ought, however, by no means show any disregard for virtue.' Thereat Aswapati said, 'It is with the desire of attaining virtue that I have been engaged in this task. O goddess, may many sons be born unto me worthy of my race! If thou art pleased with me, O goddess, I ask for this boon. The twice-born ones have assured me that great merit lieth in having offspring!' Savitri replied, 'O king, having already learnt this thy intention, I had spoken unto that lord, the Grandsire, about thy sons. Through the favour granted by the Self-create, there shall speedily be born unto thee on earth a daughter of great energy. It behoveth thee not to make any reply. Well-pleased, I tell thee this at the command of the Grandsire.'
"Markandeya said, 'Having accepted Savitri's words and saying, 'So be it!' the king again gratified her and said, 'May this happen soon!' On Savitri vanishing away, the monarch entered his own city. And that hero began to live in his kingdom, ruling his subjects righteously. And when some time had elapsed, that king, observant of vows, begat offspring on his eldest queen engaged in the practice of virtue. And then, O bull of the Bharata race, the embryo in the womb of the princess of Malava increased like the lord of stars in the heavens during the lighted fortnight. And when the time came, she brought forth a daughter furnished with lotus-like eyes. And that best of monarchs, joyfully performed the usual ceremonies on her behalf. And as she had been bestowed with delight by the goddess Savitri by virtue of the oblations offered in honour of that goddess, both her father, and the Brahmanas named her Savitri. And the king's daughter grew like unto Sree herself in an embodied form. And in due time, that damsel attained her puberty. And beholding that graceful maiden of slender waist and ample hips, and resembling a golden image, people thought, 'We have received a goddess.' And overpowered by her energy, none could wed that girl of eyes like lotus-leaves, and possessed of a burning splendour.'
'And it came to pass that once on the occasion of a parva, having fasted and bathed her head, she presented herself before the (family) deity and caused the Brahmanas to offer oblations with due rites to the sacrificial fire. And taking the flowers that had been offered to the god, that lady, beautiful as Sree herself, went to her high-souled sire. And having reverenced the feet of her father and offering him the flowers she had brought, that maiden of exceeding grace, with joined hands, stood at the side of the king. And seeing his own daughter resembling a celestial damsel arrived at puberty, and unsought by people, the king became sad. And the king said, 'Daughter, the time for bestowing thee is come! Yet none asketh thee. Do thou (therefore) thyself seek for a husband equal to thee in qualities! That person who may be desired by thee should be notified to me. Do thou choose for thy husband as thou listest. I shall bestow thee with deliberation. Do thou, O auspicious one, listen to me as I tell thee the words which I heard recited by the twice-born ones. The father that doth not bestow his daughter cometh by disgrace. And the husband that knoweth not his wife in her season meeteth with disgrace. And the son that doth not protect his mother when her husband is dead, also suffereth disgrace. Hearing these words of mine, do thou engage thyself in search of a husband. Do thou act in such a way that we may not be censured by the gods!'
"Markandeya said, 'Having said these words to his daughter and his old counsellors, he instructed the attendants to follow her, saying,--Go! Thereat, bashfully bowing down unto her father's feet, the meek maid went out without hesitation, in compliance with the words of her sire. And ascending a golden car, she went to the delightful asylum of the royal sages, accompanied by her father's aged counsellors. There, O son, worshipping the feet of the aged ones, she gradually began to roam over all the woods. Thus the king's daughter distributing wealth in all sacred regions, ranged the various places belonging to the foremost of the twice-born ones.'"
SECTION CCLXLII
"Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!'
"Markandeya continued, 'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. And thereupon the monarch, accompanied by his wife bearing a child on her breast, went into the woods. And having retired into the forests, he adopted great vows and began to practise ascetic austerities. And his son, born in the city, began to grow in the hermitage. That youth, fit to be my husband, I have accepted in my heart for my lord!' At these words of hers, Narada said, 'Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.' The king then asked, 'And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?' Narada replied, saying, 'In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgiving like unto the Earth herself!' Aswapati then said, 'And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.' Hearing this, Aswapati said, 'O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!' Narada then said, 'He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!' Hearing these words of the sage, the king said, 'Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!' At these words of her father, Savitri said, 'The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!' Narada then said, 'O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!' The king said, 'What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!'
"Markandeya continued, 'Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter's wedding!'"
SECTION CCLXLIII
"Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,--Wherefore is this visit?--Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, 'O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!' Hearing these words, Dyumatsena said, 'Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?' Aswapati said, 'When my daughter knoweth, as well as myself, that happiness and misery come and go (without either being stationary), such words as these are not fit to be used towards one like me! O king, I have come hither, having made up my mind! I have bowed to thee from friendship; it behoveth thee not, therefore, to destroy my hope! It behoveth thee not, also, to disregard me who, moved by love, have come to thee! Thou art my equal and fit for an alliance with me, as indeed, I am thy equal and fit for alliance with thee! Do thou, therefore, accept my daughter for thy daughter-in-law and the wife of the good Satyavan!' Hearing these words Dyumatsena said, 'Formerly I had desired an alliance with thee. But I hesitated, being subsequently deprived of my kingdom. Let this wish, therefore, that I had formerly entertained, be accomplished this very day. Thou art, indeed, a welcome guest to me!'
"Then summoning all the twice-born ones residing in the hermitages of that forest, the two kings caused the union to take place with due rites. And having bestowed his daughter with suitable robes and ornaments, Aswapati went back to his abode in great joy. And Satyavan, having obtained a wife possessed of every accomplishment, became highly glad, while she also rejoiced exceedingly upon having gained the husband after her own heart. And when her father had departed, she put off all her ornaments, and clad herself in barks and cloths dyed in red. And by her services and virtues, her tenderness and self-denial, and by her agreeable offices unto all, she pleased everybody. And she gratified her mother-in-law by attending to her person and by covering her with robes and ornaments. And she gratified her father-in-law by worshipping him as a god and controlling her speech. And she pleased her husband by her honeyed speeches, her skill in every kind of work, the evenness of her temper, and by the indications of her love in private. And thus, O Bharata, living in the asylum of those pious dwellers of the forest, they continued for some time to practise ascetic austerities. But the words spoken by Narada were present night and day in the mind of the sorrowful Savitri.'"
SECTION CCLXLIV
"Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself--To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,--So be it!--And the king's daughter, reflecting on those words of Narada, remained, expecting the hour and the moment.
Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!'
"Markandeya continued, 'And when Savitri had spoken thus about her meal, Satyavan, taking his axe upon his shoulders, set out for the woods. And at this, Savitri said unto her husband, 'It behoveth thee not to go alone! I will accompany thee. I cannot bear to be separated from thee!' Hearing these words of hers, Satyavan said, 'Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?' Thus addressed, Savitri said, 'I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to go. It behoveth thee not, therefore, to prevent me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that desire of thine. Do thou, however, take the permission of my parents, so that I may be guilty of no fault!'
"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, 'This my husband goeth to the forest for procuring fruits. Permitted by my revered lady-mother and father-in-law, I will accompany him. For to-day I cannot bear to be separated from him. Thy son goeth out for the sake of the sacrificial fire and for his reverend superiors. He ought not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went into the forest on any other errand. Do ye not prevent me! I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. Indeed, I am extremely desirous of beholding the blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan's work may not be neglected!'
"Markandeya continued, 'Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of sacred currents and these excellent trees decked with flowers!' But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.'"
SECTION CCLXLV
"Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama. This thy lord Satyavan, the son of a king, hath his days run out. I shall, therefore, take him away binding him in this noose. Know this to be my errand!' At these words Savitri said, 'I had heard that thy emissaries come to take away mortals, O worshipful one! Why then, O lord, hast thou come in person?'
"Markandeya continued, 'Thus addressed by her, the illustrious lord of Pitris, with a view to oblige her, began to unfold to her truly all about his intentions. And Yama said, 'This prince is endued with virtues and beauty of person, and is a sea of accomplishments. He deserveth not to be borne away by my emissaries. Therefore is it that I have come personally.' Saying this, Yama by main force pulled out of the body of Satyavan, a person of the measure of the thumb, bound in noose and completely under subjection. And when Satyavan's life had thus been taken out, the body, deprived of breath, and shorn of lustre, and destitute of motion, became unsightly to behold. And binding Satyavan's vital essence, Yama proceeded in a southerly direction. Thereupon, with heart overwhelmed in grief, the exalted Savitri, ever devoted to her lord and crowned with success in respect of her vows, began to follow Yama. And at this, Yama said, 'Desist, O Savitri! Go back, and perform the funeral obsequies of thy lord! Thou art freed from all thy obligations to thy lord. Thou hast come as far as it is possible to come'. Savitri replied, 'Whither my husband is being carried, or whither he goeth of his own accord, I will follow him thither. This is the eternal custom. By virtue of my asceticism, of my regard for my superiors, of my affection for my lord, of my observance of vows, as well as of thy favour, my course is unimpeded. It hath been declared by wise men endued with true knowledge that by walking only seven paces with another, one contracteth a friendship with one's companion. Keeping that friendship (which I have contracted with thee) in view, I shall speak to thee something. Do thou listen to it. They that have not their souls under control, acquire not merit by leading the four successive modes of life, viz.,--celibacy with study, domesticity, retirement into the woods, and renunciation of the world. That which is called religious merit is said to consist of true knowledge. The wise, therefore, have declared religious merit to be the foremost of all things and not the passage through the four successive modes. By practising the duties of even one of these four modes agreeable to the directions of the wise, we have attained to true merit, and, therefore, we do not desire the second or the third mode, viz., celibacy with study or renunciation. It is for this again that the wise have declared religious merit to be the foremost of all things!' Hearing these words of hers, Yama said, 'Do thou desist! I have been pleased with these words of thine couched in proper letters and accents, and based on reason. Do thou ask for a boon! Except the life of thy husband, O thou of faultless features, I will bestow on thee any boon that thou mayst solicit!' Hearing these words, Savitri said, 'Deprived of his kingdom and bereft also of sight, my father-in-law leadeth a life of retirement in our sylvan asylum. Let that king through thy favour attain his eye-sight, and become strong 'like either fire or the Sun!' Yama said, 'O thou of faultless features, I grant thee this boon! It will even be as thou hast said! It seems that thou art fatigued with thy journey. Do thou desist, therefore, and return! Suffer not thyself to be weary any longer!' Savitri said, 'What weariness can I feel in the presence of my husband? The lot that is my husband's is certainly mine also. Whither thou carriest my husband, thither will I also repair! O chief of the celestials, do thou again listen to me! Even a single interview with the pious is highly desirable; friendship with them is still more so. And intercourse with the virtuous can never be fruitless. Therefore, one should live in the company of the righteous!' Yama said, 'These words that thou hast spoken, so fraught with useful instruction, delight the heart and enhance the wisdom of even the learned. Therefore, O lady, solicit thou a second boon, except the life of Satyavan!' Savitri said, 'Sometime before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom. And may that superior of mine never renounce his duties! Even this is the second boon that I solicit!' Then Yama said,--'The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king have I fulfilled thy desire. Do thou now desist! Return! Do not take any future trouble!' Savitri said, 'Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama! Do thou listen to the words that I say! The eternal duty of the good towards all creatures is never to injure them in thought, word, and deed, but to bear them love and give them their due. As regards this world, everything here is like this (husband of mine). Men are destitute of both devotion and skill. The good, however, show mercy to even their foes when these seek their protection. Yama said, 'As water to the thirsty soul, so are these words uttered by thee to me! Therefore, do thou, O fair lady, if thou will, once again ask for any boon except Salyavana's life!' At these words Savitri replied, That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee!' Yama said, Thy sire, O auspicious lady, shall obtain a hundred illustrious sons, who will perpetuate and increase their father's race! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist! Thou hast come far enough.' Savitri said, 'Staying by the side of my husband, I am not conscious of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou goest on, listen to the words that I will presently utter! Thou art the powerful son of Vivaswat. It is for this that thou art called Vaivaswata by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been designated the lord of justice! One reposeth not, even in one's own self, the confidence that one doth in the righteous. Therefore, every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous.' And hearing these words, Yama said, 'The words that thou utterest, O fair lady, I have not heard from any one save thee; I am highly pleased with this speech of thine. Except the life of Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!' Savitri then said, 'Both of me and Satyavan's loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race! Even this is the fourth boon that I would beg of thee!' Hearing these words of hers, Yama replied, 'Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess, and causing thee great delight, O daughter of a king, let no more weariness be thine! Do thou desist! Thou hast already come too far!' Thus addressed, Savitri said, 'They that are righteous always practise eternal morality! And the communion of the pious with the pious is never fruitless! Nor is there any danger to the pious from those that are pious. And verily it is the righteous who by their truth make the Sun move in the heaven. And it is the righteous that support the earth by their austerities! And, O king, it is the righteous upon whom both the past and the future depend! Therefore, they that are righteous, are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return. A good office is never thrown away on the good and virtuous. Neither interest nor dignity suffereth any injury by such an act. And since such conduct ever adheres to the righteous, the righteous often become the protectors of all.' Hearing these words of hers, Yama replied, 'The more thou utterest such speeches that are pregnant with great import, full of honeyed phrases, instinct with morality, and agreeable to mind, the more is the respect that I feel for thee! O thou that art so devoted to thy lord, ask for some incomparable boon!' Thus addressed, Savitri said, 'O bestower of honours, the boon thou hast already given me is incapable of accomplishment without union with my husband. Therefore, among other boons, I ask for this, may this Satyavan be restored to life! Deprived of my husband, I am as one dead! Without my husband, I do not wish for happiness. Without my husband, I do not wish for heaven itself. Without my husband, I do not wish for prosperity. Without my husband, I cannot make up my mind to live! Thou thyself hast bestowed on me the boon, namely, of a century of sons; yet thou takest away my husband! I ask for this boon, 'May Satyavan be restored to life, for by that thy words will be made true.'"
"Markandeya continued, 'Thereupon saying,--So be it,--Vivaswat's son, Yama, the dispenser of justice, untied his noose, and with cheerful heart said these words to Savitri, 'Thus, O auspicious and chaste lady, is thy husband freed by me! Thou wilt be able to take him back free from disease. And he will attain to success! And along with thee, he will attain a life of four hundred years. And celebrating sacrifices with due rites, he will achieve great fame in this world. And upon thee Satyavan will also beget a century of sons. And these Kshatriyas with their sons and grandsons will all be kings, and will always be famous in connection with thy name. And thy father also will beget a hundred sons on thy mother Malavi. And under the name of the Malavas, thy Kshatriya brothers, resembling the celestials, will be widely known along with their sons and daughters!' And having bestowed these boons on Savitri and having thus made her desist, Yama departed for his abode. Savitri, after Yama had gone away, went back to the spot where her husband's ash-coloured corpse lay, and seeing her lord on the ground, she approached him, and taking hold of him, she placed his head on her lap and herself sat down on the ground. Then Satyavan regained his consciousness, and affectionately eyeing Savitri again and again, like one come home after a sojourn in a strange land, he addressed her thus, 'Alas, I have slept long! Wherefore didst thou not awake me? And where is that same sable person that was dragging me away?' At these words of his, Savitri said, 'Thou hast, O bull among men, slept long on my lap! That restrainer of creatures, the worshipful Yama, had gone away. Thou art refreshed, O blessed one, and sleep hath forsaken thee, O son of a king! If thou art able, rise thou up! Behold, the night is deep!'"
"Markandeya continued, 'Having regained consciousness, Satyavan rose up like one who had enjoyed a sweet sleep, and seeing every side covered with woods, said, 'O girl of slender waist, I came with thee for procuring fruits. Then while I was cutting wood I felt a pain in my head. And on account of that intense pain about my head I was unable to stand for any length of time, and, therefore, I lay on thy lap and slept. All this, O auspicious lady, I remember. Then, as thou didst embrace me, sleep stole away my senses. I then saw that it was dark all around. In the midst of it I saw a person of exceeding effulgence. If thou knowest everything, do thou then, O girl of slender waist, tell me whether what I saw was only a dream or a reality!' Thereupon, Savitri addressed him, saying, The night deepens. I shall, O prince, relate everything unto thee on the morrow. Arise, arise, may good betide thee! And, O thou of excellent vows, come and behold thy parents! The sun hath set a long while ago and the night deepens. Those rangers of the night, having frightful voices, are walking about in glee. And sounds are heard, proceeding from the denizens of the forest treading through the woods. These terrible shrieks of jackals that are issuing from the south and the east make my heart tremble (in fear)!' Satyavan then said, 'Covered with deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt, therefore, not be able to discern the tract, and consequently wilt not be able to go!' Then Savitri replied, 'In consequence of a conflagration having taken place in the forest today a withered tree standeth aflame, and the flames being stirred by the wind are discerned now and then. I shall fetch some fire and light these faggots around. Do thou dispel all anxiety. I will do all (this) if thou darest not go, for I find thee unwell. Nor wilt thou be able to discover the way through this forest enveloped in darkness. Tomorrow when the woods become visible, we will go hence, if thou please! If, O sinless one, it is thy wish, we shall pass this night even here!' At these words of hers, Satyavan replied, 'The pain in my head is off; and I feel well in my limbs. With thy favour I wish to behold my father and mother. Never before did I return to the hermitage after the proper time had passed away. Even before it is twilight my mother confineth me within the asylum. Even when I come out during the day, my parents become anxious on my account, and my father searcheth for me, together with all the inhabitants of the sylvan asylums. Before this, moved by deep grief, my father and mother had rebuked me many times and often, saying,--Thou comest having tarried long! I am thinking of the pass they have today come to on my account, for, surely, great grief will be theirs when they miss me. One night before this, the old couple, who love me dearly, wept from deep sorrow and said into me, 'Deprived of thee, O son, we cannot live for even a moment. As long as thou livest, so long, surely, we also will live. Thou art the crutch of these blind ones; on thee doth perpetuity of our race depend. On thee also depend our funeral cake, our fame and our descendants! My mother is old, and my father also is so. I am surely their crutch. If they see me not in the night, what, oh, will be their plight! I hate that slumber of mine for the sake of which my unoffending mother and my father have both been in trouble, and I myself also, am placed in such rending distress! Without my father and mother, I cannot bear to live. It is certain that by this time my blind father, his mind disconsolate with grief, is asking everyone of the inhabitants of the hermitage about me! I do not, O fair girl, grieve so much for myself as I do for my sire, and for my weak mother ever obedient to her lord! Surely, they will be afflicted with extreme anguish on account of me. I hold my life so long as they live. And I know that they should be maintained by me and that I should do only what is agreeable to them!'
"Markandeya continued, 'Having said this, that virtuous youth who loved and revered his parents, afflicted with grief held up his arms and began to lament in accents of woe. And seeing her lord overwhelmed with sorrow the virtuous Savitri wiped away the tears from his eyes and said, 'If I have observed austerities, and have given away in charity, and have performed sacrifice, may this night be for the good of my father-in-law, mother-in-law and husband! I do not remember having told a single falsehood, even in jest. Let my father-in-law and mother-in-law hold their lives by virtue of the truth!' Satyavan said, 'I long for the sight of my father and mother! Therefore, O Savitri, proceed without delay. O beautiful damsel, I swear by my own self that if I find any evil to have befallen my father and mother, I will not live. If thou hast any regard for virtue, if thou wishest me to live, if it is thy duty to do what is agreeable to me, proceed thou to the hermitage!' The beautiful Savitri then rose and tying up her hair, raised her husband in her arms. And Satyavan having risen, rubbed his limbs with his hands. And as he surveyed all around, his eyes fell upon his wallet. Then Savitri said unto him, 'Tomorrow thou mayst gather fruits. And I shall carry thy axe for thy ease.' Then hanging up the wallet upon the bough of a tree, and taking up the axe, she re-approached her husband. And that lady of beautiful thighs, placing her husband's left arm upon her left shoulder, and embracing him with her right arms, proceeded with elephantic gait. Then Satyavan said, 'O timid one, by virtue of habit, the (forest) paths are known to me. And further, by the light of the moon between the trees, I can see them. We have now reached the same path that we took in the morning for gathering fruits. Do thou, O auspicious one, proceed by the way that we had come: thou needst not any longer feel dubious about our path. Near that tract overgrown with Palasa tree, the way diverges into two. Do thou proceed along the path that lies to the north of it. I am now well and have got back my strength. I long to see my father and mother!' Saying this Satyavan hastily proceeded towards the hermitage.'"
SECTION CCLXLVI
"Markandeya said, 'Meanwhile the mighty Dyumatsena, having regained his sight, could see everything. And when his vision grew clear he saw everything around him. And, O bull of the Bharata race, proceeding with his wife Saivya to all the (neighbouring) asylums in search of his son, he became extremely distressed on his account. And that night the old couple went about searching in asylums, and rivers, and woods, and floods. And whenever they heard any sound, they stood rising their heads, anxiously thinking that their son was coming, and said, 'O yonder cometh Satyavan with Savitri!' And they rushed hither and thither like maniacs, their feet torn, cracked, wounded, and bleeding, pierced with thorns and Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto them, and surrounding them on all sides, comforted them, and brought them back to their own asylum. And there Dyumatsena with his wife surrounded by aged ascetics, was entertained with stories of monarchs of former times. And although that old couple desirous of seeing their son, was comforted, yet recollecting the youthful days of their son, they became exceedingly sorry. And afflicted with grief, they began to lament in piteous accents, saying, 'Alas, O son, alas, O chaste daughter-in-law, where are you?' Then a truthful Brahmana of the name of Suvarchas spake unto them, saying, 'Considering the austerities, self-restraint, and behaviour of his wife Savitri, there can be no doubt that Satyavan liveth!' And Gautama said, 'I have studied all the Vedas with their branches, and I have acquired great ascetic merit. And I have led a celibate existence, practising also the Brahmacharya mode of life. I have gratified Agni and my superiors. With rapt soul I have also observed all the vows: and I have according to the ordinance, frequently lived upon air alone. By virtue of this ascetic merit, I am cognisant of all the doings of others. Therefore, do thou take it for certain that Satyavan liveth.' Thereupon his disciple said, 'The words that have fallen from the lips of my preceptor can never be false. Therefore, Satyavan surely liveth.' And the Rishi said, 'Considering the auspicious marks that his wife Savitri beareth and all of which indicate immunity from widowhood, there can be no doubt that Satyavan liveth!' And Varadwaja said, 'Having regard to the ascetic merit, self-restraint, and conduct of his wife Savitri, there can be no doubt that Satyavan liveth.' And Dalbhya said, 'Since thou hast regained thy sight, and since Savitri hath gone away after completion of the vow, without taking any food, there can be no doubt that Satyavan liveth.' And Apastamba said, 'From the manner in which the voices of birds and wild animals are being heard through the stillness of the atmosphere on all sides, and from the fact also of thy having regained the use of thy eyes, indicating thy usefulness for earthly purposes once more, there can be no doubt that Satyavan liveth.' And Dhauma said, 'As thy son is graced with every virtue, and as he is the beloved of all, and as he is possessed of marks betokening a long life, there can be no doubt that Satyavan liveth.'
"Markandeya continued, 'Thus cheered by those ascetics of truthful speech, Dyumatsena pondering over those points, attained a little ease. A little while after, Savitri with her husband Satyavan reached the hermitage during the night and entered it with a glad heart. The Brahmanas then said, 'Beholding this meeting with thy son, and thy restoration to eye-sight, we all wish thee well, O lord of earth. Thy meeting with thy son, the sight of thy daughter-in-law, and thy restoration to sight--constitute a threefold prosperity which thou hast gained. What we all have said must come to pass: there can be no doubt of this. Henceforth thou shalt rapidly grow in prosperity.' Then, O Pritha's son, the twice-born ones lighted a fire and sat themselves down before king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart, their hearts free from grief, sat down with the permission of them all. Then, O Partha, seated with the monarch those dwellers of the woods, actuated by curiosity, asked the king's son, saying, 'Why didst thou not, O illustrious one, come back earlier with thy wife? Why hast thou come so late in the night? What obstacle prevented thee! We do not know, O son of a king, why thou hast caused such alarm to us, and to thy father and mother. It behoveth thee to tell us all about this,' Thereupon, Satyavan said, 'With the permission of my father, I went to the woods with Savitri. There, as I was hewing wood in the forest, I felt a pain in my head. And in consequence of the pain, I fell into a deep sleep.--This is all that I remember. I had never slept so long before I have come so late at night, in order that ye might not grieve (on my account). There is no other reason for this.' Gautama then said, 'Thou knowest not then the cause of thy father's sudden restoration to sight. It, therefore, behoveth Savitri to relate it. I wish to hear it (from thee), for surely thou art conversant with the mysteries of good and evil. And, O Savitri, I know thee to be like the goddess Savitri herself in splendour. Thou must know the cause of this. Therefore, do thou relate it truly! If it should not be kept a secret, do thou unfold it unto us!' At these words of Gautama Savitri said, 'It is as ye surmise. Your desire shall surely not be unfulfilled. I have no secret to keep. Listen to the truth then! The high-souled Narada had predicted the death of my husband. To-day was the appointed time. I could not, therefore, bear to be separated from my husband's company. And after he had fallen asleep, Yama, accompanied by his messengers, presented himself before him, and tying him, began to take him away towards the region inhabited by the Pitris. Thereupon I began to praise that august god, with truthful words. And he granted me five boons, of which do ye hear from me! For my father-in-law I have obtained these two boons, viz., his restoration to sight as also to his kingdom. My father also hath obtained a hundred sons. And I myself have obtained a hundred sons. And my husband Satyavan hath obtained a life of four hundred years. It was for the sake of my husband's life that I had observed that vow. Thus have I narrated unto you in detail the cause by which this mighty misfortune of mine was afterwards turned into happiness. The Rishis said, 'O chaste lady of excellent disposition, observant of vows and endued with virtue, and sprung from an illustrious line, by thee hath the race of this foremost of kings, which was overwhelmed with calamities, and was sinking in an ocean of darkness, been rescued.'
"Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes.'"
SECTION CCLXLVII
"Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, 'Whether possessed of sight or not, even he shall be our king!' And they said, 'We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy lather and grand-father!' And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city. And surrounded by the soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished with shining sheets and borne on the shoulders of men. Then the priests with joyful hearts installed Dyumatsena on the throne with his high-souled son as prince-regent. And after the lapse of a long time, Savitri gave birth to a century of sons, all warlike and unretreating from battle, and enhancing the fame of Salwa's race. And she also had a century of highly powerful uterine brothers born unto Aswapati, the lord of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from pitiable plight to high fortune, herself, and her father and mother, her father-in-law and mother-in-law, as also the race of her husband. And like that gentle lady Savitri, the auspicious daughter of Drupada, endued with excellent character, will rescue you all."
Vaisampayana said, "Thus exhorted by that high-souled sage, the son of Pandu, O king, with his mind free from anxiety, continued to live in the forest of Kamyaka. The man that listeneth with reverence to the excellent story of Savitri, attaineth to happiness, and success in everything, and never meeteth with misery!"
SECTION CCLXLVIII
Janamejaya said,--"What, O Brahmana, was that great fear entertained by Yudhishthira in respect of Karna, for which Lomasa had conveyed to the son of Pandu a message of deep import from Indra in these words, That intense fear of thine which thou dost never express to any one, I will remove after Dhananjaya goeth from hence? And, O best of ascetics, why was it that the virtuous Yudhishthira never expressed it to any one?"
Vaisampayana said, "As thou askest me, O tiger among kings, I will relate that history unto thee! Do thou listen to my words, O best of the Bharatas! After twelve years (of their exile) had passed away and the thirteenth year had set in, Sakra, ever friendly to the sons of Pandu, resolved to beg of Karna (his ear-rings). And, O mighty monarch, ascertaining this intention of the great chief of the celestials about (Karna's) ear-rings, Surya, having effulgence for his wealth, went unto Karna. And, O foremost of kings, while that hero devoted to the Brahmanas and truthful in speech was lying down at night at his ease on a rich bed overlaid with a costly sheet, the effulgent deity, filled with kindness and affection for his son, showed himself, O Bharata, unto him in his dreams. And assuming from ascetic power the form of a handsome Brahmana versed in the Vedas, Surya sweetly said unto Karna these words for his benefit, 'O son, do thou O Karna, listen to these words of mine, O thou foremost of truthful persons! O mighty-armed one, I tell thee to-day from affection, what is for thy great good! With the object, O Karna, of obtaining thy ear-rings, Sakra, moved by the desire of benefiting the sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well as all the world, knoweth thy character, viz., that when solicited by pious people, thou givest away but never takest in gift! Thou, O son, givest unto Brahmanas wealth or any other thing that is asked of thee and never refusest anything to anybody. Knowing thee to be such, the subduer himself of Paka will come to beg of thee thy ear-rings and coat of mail. When he beggeth the ear-rings of thee, it behoveth thee not to give them away, but to gratify him with sweet speeches to the best of thy power. Even this, is for thy supreme good! While asking thee for the ear-rings, thou shalt, with various reasons, repeatedly refuse Purandara who is desirous of obtaining them, offering him, instead, various other kinds of wealth, such as gems and women and kine, and citing various precedents. If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy life being shortened, thou wilt meet with death! Arrayed in thy mail and ear-rings, thou wilt, O bestower of honours, be incapable of being slain by foes in battle! Do thou lay to heart these words of mine! Both these jewelled ornaments have sprung from Amrita. Therefore, they should be preserved by thee, if thy life is at all dear to thee."
"Hearing these words, Kama said, 'Who art thou that tellest me so, showing me such kindness? If it pleaseth thee, tell me, O illustrious one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon said, 'O son, I am he of a thousand rays! Out of affection, I point out to thee the path! Act thou according to my words, as it is for thy great good to do so!' Kama replied, 'Surely, this itself is highly fortunate for me that the god himself of splendour addresses me today, seeking my welfare. Listen, however, to these words of mine! May it please thee, O bestower of boons, it is only from affection that I tell thee this! If I am dear to thee, I should not be dissuaded from the observance of my vow! O thou that are possessed of the wealth of effulgence, the whole world knoweth this to be my vow that, of a verity, I am prepared to give away life itself unto superior Brahmanas! If, O best of all rangers of the sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit of the sons of Pandu, I will, O chief of the celestials, give him the ear-rings and the excellent mail, so that my fame which hath spread over the three worlds may not suffer any diminution! For persons like us, it is not fit to save life by a blame-worthy act. On the contrary, it is even proper for us to meet death with the approbation of the world and under circumstances bringing fame. Therefore, will I bestow upon Indra the ear-rings with my coat of mail! If the slayer himself of Vala and Vritra cometh to ask for the ear-rings for the benefit of the sons of Pandu, that will conduce to my fame, leading at the same time to his infamy! O thou possessed of splendour, I wish for fame in this world, even if it is to be purchased with life itself, for they that have fame enjoy the celestial regions, while they that are destitute of it are lost. Fame keepeth people alive in this world even like a mother, while infamy killeth men even though they may move about with bodies undestroyed. O lord of the worlds, O thou possessed of the wealth of effulgence, that fame is the life of men is evidenced by an ancient sloka sung by the Creator himself,--In the next world it is fame that is the chief support of a person, while in this world pure fame lengthens life. Therefore, by giving away my ear-rings and mail with both of which I was born I will win eternal fame! And by duly giving away the same to Brahmanas according to the ordinance, by offering up my body (as a gift to the gods) in the sacrifice of war, by achieving feats difficult of performance, and by conquering my foes in fight, I will acquire nothing but renown. And by dispelling on the field of battle the fears of the affrighted that may beg for their lives, and relieving old men and boys and Brahmanas from terror and anxiety, I will win excellent fame and the highest heaven. My fame is to be protected with the sacrifice of even my life. Even this, know thou, is my vow! By giving away such a valuable gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this world the most exalted state.'"
SECTION CCLXLIX
"Surya said, 'Never do, O Karna, anything that is harmful to thy self and thy friends; thy sons, thy wives, thy father, and thy mother; O thou best of those that bear life, people desire renown (in this world) and lasting fame in heaven, without wishing to sacrifice their bodies. But as thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life! O bull among men, in this world, the father, the mother, the son, and other relatives are of use only to him that is alive. O tiger among men, as regard kings, it is only when they are alive that prowess can be of any use to them. Do thou understand this? O thou of exceeding splendour, fame is for the good of these only that are alive! Of what use is fame to the dead whose bodies have been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. As thou reverest me, I tell thee this for thy benefit, because thou art a worshipper of mine! They that worship me are always protected by me. That also is another reason for my addressing thee thus! Thinking again, O mighty-armed one, that this one revereth me with great reverence, I have been inspired with love for thee! Do thou, therefore, act according to my words! There is, besides some profound mystery in all this, ordained by fate. It is for this, that I tell thee so. Do thou act without mistrust of any kind! O bull among men, it is not fit for thee to know this which is a secret to the very gods. Therefore, I do not reveal that secret unto thee. Thou wilt, however, understand it in time. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! O thou of exceeding splendour, with thy handsome ear-rings, thou lookest beautiful, even like the Moon himself in the clear firmament, between the Visakha constellation! Dost thou know that fame availeth only the person that is living. Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons, thou wilt, O sinless one, be able to remove the eagerness of the lord of the celestial for the possession of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging answers fraught with reason and grave import and adorned with sweetness and suavity. Thou dost always, O tiger among men, challenge him that can draw the bow with his left hand, and heroic Arjuna also will surely encounter thee in fight. But when furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.'"
SECTION CCC
"Karna said, 'As thou, O lord of splendour, knowest me for thy worshipper, so also thou knowest that there is nothing which I cannot give away in charity, O thou of fiery rays! Neither my wives, nor my sons, nor my own self, nor my friends, are so dear to me as thou, on account of the veneration I feel for thee, O lord of splendour! Thou knowest, O maker of light, that high-souled persons bear a loving regard for their dear worshippers. Karna revereth me and is dear to me. He knoweth no other deity in heaven,--thinking this thou hast, O lord, said unto me what is for my benefit. Yet, O thou of bright rays, again do I beseech thee with bended head, again do I place myself in thy hands. I will repeat the answer I have already given. It behoveth thee to forgive me! Death itself is not fraught with such terrors for me as untruth! As regards especially the Brahmanas, again, I do not hesitate to yield up my life even for them! And, O divine one, respecting what thou hast said unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety of heart, O lord of splendour, be dispelled touching him and myself; for I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I have great strength of weapons obtained from Jamadagnya and the high-souled Drona. Permit me now, O foremost of celestials, to observe my vow, so that unto him of the thunderbolt coming to beg of me, I may give away even my life!'
"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of the thunder-bolt, O thou of mighty strength, thou shouldst also, for the purpose of securing victory, speak unto him, saying,--O thou of a hundred sacrifices, I shall give thee ear-rings under a condition.--Furnished with the ear-rings, thou art certainly incapable of being slain by any being. Therefore, it is, O son, that desirous of beholding thee slain in battle by Arjuna, the destroyer of the Danavas desireth to deprive thee of thy ear-rings. Repeatedly adoring with truthful words that lord of the celestials, viz., Purandara armed with weapons incapable of being frustrated, do thou also beseech him, saying, 'Give me an infallible dart capable of slaying all foes, and I will, O thousand-eyed deity, give the ear-rings with the excellent coat of mail!' On this condition shouldst thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt slay foes in battle: for, O mighty-armed one, that dart of the chief of the celestials doth not return to the hand that hurleth it, without slaying enemies by hundreds and by thousands!'"
Vaisampayana continued, "Having said this, the thousand-rayed deity suddenly vanished away. The next day, after having told his prayers, Karna related his dream unto the Sun. And Vrisha related unto him the vision he had seen, and all that had passed between them in the night. Thereupon, having heard everything, that enemy of Swarbhanu, that lord, the resplendent and divine Surya, said unto him with a smile, 'It is even so!' Then Radha's son, that slayer of hostile heroes, knowing all about the matter, and desirous of obtaining the dart, remained in expectation of Vasava."
SECTION CCCI
Janamejaya said, "What was that secret which was not revealed to Karna by the deity of warm rays? Of what kind also were those ear-rings and of what sort was that coat of mail? Whence, too, was that mail and those ear-rings? All this, O best of men. I wish to hear! O thou possessed of the wealth of asceticism, do tell me all this!"
Vaisampayana said, "I will, O monarch, tell thee that secret which was not revealed by the deity possessed of the wealth of effulgence. I will also describe unto thee those ear-rings and that coat of mail. Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature, bearing a beard and matted locks, and carrying a staff in his hand. And, he was agreeable to the eye and of faultless limbs, and seemed to blaze forth in splendour. And he was possessed of a yellow-blue complexion like that of honey. And his speech was mellifluous, and he was adorned with ascetic merit and a knowledge of the Vedas. And that person of great ascetic merit, addressing king Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a guest in thy house feeding on the food obtained as alms from thee! Neither thy followers, nor thou thyself, shall ever act in such a way as to produce my displeasure! If, O sinless one, it liketh thee, I would then live in thy house thus! I shall leave thy abode when I wish, and come back when I please. And, O king, no one shall offend me in respect of my food or bed.'--Then Kuntibhoja spake unto him these words cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of great wisdom, I have an illustrious daughter named Pritha. And she beareth an excellent character, is observant of vow, chaste, and of subdued senses. And she shall attend on thee and minister unto thee with reverence. And thou wilt be pleased with her disposition!' And having said this to that Brahmana and duly paid him homage, the king went to his daughter Pritha of large eyes, and spake thus unto her, 'O child, this eminently pious Brahmana is desirous of dwelling in my house! I have accepted his proposal, saying,--So be it, relying, O child, on thy aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth thee to act in such a manner that my words may not be untrue. Do thou give him with alacrity whatever this reverend Brahmana possessed of ascetic merit and engaged in the study of the Vedas, may want. Let everything that this Brahmana asketh for be giver to him cheerfully. A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit. It is in consequence of the virtuous practices of Brahmanas that the sun shineth in the heavens. It was for their disregard of Brahmanas that were deserving of honour that the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse of the Brahmanas. For the present, O child, it is a highly virtuous one of that order that is entrusted to thy keep. Thou shouldst always tend this Brahmana with concentrated mind. O daughter, I know that, from childhood upwards, thou hast ever been attentive to Brahmanas, and superiors, and relatives, and servants, and friends, to thy mothers and myself. I know thou bearest thyself well, bestowing proper regard upon everyone. And, O thou of faultless limbs, in the city of the interior of my palace, on account of thy gentle behaviour, there is not one, even among the servants, that is dissatisfied with thee. I have, therefore, thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art, O Pritha, a girl and has been adopted as my daughter. Thou art born in the race of the Vrishnis, and art the favourite daughter of Sura. Thou wert, O girl, given to me gladly by thy father himself. The sister of Vasudeva by birth, thou art (by adoption) the foremost of my children. Having promised me in these words,--I will give my first born,--thy father gladly gave thee to me while thou wert yet in thy infancy. It is for this reason that thou art my daughter. Born in such a race and reared in such a race, thou hast come from one happy state to another like a lotus transferred from one lake to another. O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race, and thy beauty also is extraordinary. And then, O girl, thou art endued with every accomplishment. Do thou, therefore, O damsel, renouncing pride and haughtiness and a sense of self-importance, wait upon and worship the boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious state! By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirest up the anger of this best of the twice-born ones, my entire race will be consumed by him!'"
SECTION CCCII
"Kunti said, 'According to thy promise, I will, O king, with concentrated mind, serve that Brahmana. O foremost of kings, I do not say this falsely. It is my nature to worship Brahmanas. And, as in the present case, my doing so would be agreeable to thee, even this would be highly conducive to my welfare. Whether that worshipful one cometh in the evening, or in morning, or at night or even at midnight, he will have no reason to be angry with me! O foremost of kings, to do good by serving the twice-born ones, observing all thy commands, is what I consider to be highly profitable to me, O best of men! Do thou, therefore, O foremost of monarchs rely on me! That best of Brahmanas, while residing in thy house, shall never have cause for dissatisfaction. I tell thee truly. I shall, O king, be always attentive to that which is agreeable to this Brahmana, and what is fraught also with good to thee. O sinless one! I know full well that Brahmanas that are eminently virtuous, when propitiated bestow salvation, and when displeased, are capable of bringing about destruction upon the offender. Therefore, I shall please this foremost of Brahmanas. Thou wilt not, O monarch, come to any grief from that best of regenerate persons, owing to any act of mine. In consequence of the transgressions of monarchs, Brahmanas, O foremost of kings, became the cause of evil to them, as Chyavana had become, in consequence of the act of Sukanya. I will, therefore, O king, with great regularity, wait upon that best of Brahmanas according to thy instructions in that respect!' And when she had thus spoken at length, the king embraced and cheered her, and instructed her in detail as to what should be done by her. And the king said, 'Thou shall, O gentle maid, act even thus, without fear, for my good as also thy own, and for the good of thy race also, O thou of faultless limbs!' And having said this the illustrious Kuntibhoja, who was devoted to the Brahmanas, made over the girl Pritha to that Brahmana, saying, 'This my daughter, O Brahmana, is of tender age and brought up in luxury. If, therefore, she transgresses at any time, do thou not take that to heart! Illustrious Brahmanas are never angry with old men, children, and ascetics, even if these transgress frequently. In respect of even a great wrong forgiveness is due from the regenerate. The worship, therefore, O best of Brahmanas, that is offered to the best of one's power and exertion, should be acceptable!' Hearing these words of the monarch, the Brahmana said, 'So be it!' Thereupon, the king became highly pleased and assigned unto him apartments that were white as swans or the beams of the moon. And in the room intended for the sacrificial fire, the king placed a brilliant seat especially constructed for him. And the food and other things that were offered unto the Brahmana were of the same excellent kind. And casting aside idleness and all sense of self-importance, the princess addressed herself with right good will to wait upon the Brahmana. And the chaste Kunti, endued with purity of conduct, went thither for serving the Brahmana. And duly waiting upon that Brahmana as if he were a very god, she gratified him highly."
SECTION CCCIII
Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by serving with a pure heart, that Brahmana of rigid vows, succeeded in gratifying him. And, O foremost of kings, saying, 'I will come back in the morning,' that best of Brahmanas sometimes came in the evening or in night. Him, however, the maiden worshipped at all hours with sumptuous food and drink and bed. And as day after day passed away, her attentions to him, in respect of food and seat and bed, increased instead of undergoing any diminution. And, O king, even when the Brahmana reproved her, finding fault with any of her arrangements, or addressed her in harsh words, Pritha did not do anything that was disagreeable to him. And on many occasions the Brahmana came back after the appointed hour had long passed away. And on many occasions (such as the depth of night) when food was hard to procure, he said, 'Give me food!' But on all those occasions saying, 'All is ready,'--Pritha held before him the fare. And even like a disciple, daughter, or a sister, that blameless gem of a girl with a devoted heart, O king, gratified that foremost of Brahmanas. And that best of Brahmanas became well-pleased with her conduct and ministrations. And he received those attentions of hers, valuing them rightly. And, O Bharata, her father asked her every morning and evening saying, "O daughter, is the Brahmana satisfied with thy ministrations? And that illustrious maiden used to reply, 'Exceedingly well!' And thereupon, the high-souled Kuntibhoja experienced the greatest delight. And when after a full year that best of ascetics was unable to find any fault whatever in Pritha, who was engaged in ministering unto him, well-pleased he said unto her, 'O gentle maid, I have been well-pleased with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even for such boons as are difficult of being obtained by men in this world, and obtaining which, thou mayst surpass in fame all the women in this world'. At these words of his, Kunti said, 'Everything hath already been done in my behalf since thou, O chief of those that are versed in the Vedas, and my father also, have been pleased with me! As regards the boons, I consider them as already obtained by me, O Brahmana!' The Brahmana thereupon said, 'If, O gentle maid, thou dost not, O thou of sweet smiles, wish to obtain boons from me, do thou then take this mantra from me for invoking the celestials! Any one amongst the celestials whom thou mayst invoke by uttering this mantra, will appear before thee and be under thy power. Willing or not, by virtue of this mantra, that deity in gentle guise, and assuming the obedient attitude of slave, will become subject to thy power!'"
Vaisampayana continued, "Thus addressed, that faultless maiden could-not, O king, from fear of a curse, refuse tor the second time compliance with the wishes of that best of the twice-born ones. Then, O king, that Brahmana imparted unto that girl of faultless limbs those mantras which are recited in the beginning of the Atharvan Veda. And, O king, having imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O monarch, dwelt happily in thy house, always worshipped with due regard and gratified by thy daughter. I shall now depart.' And saying this, he vanished there and then. And beholding that Brahmana vanish there and then, the king was struck with amazement. And the monarch then treated his daughter Pritha with proper regard."
SECTION CCCIV
Vaisampayana said, "When that foremost of Brahmanas had gone away on some other errand, the maiden began to ponder over the virtue of those mantras. And she said to herself, 'Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power'. And as she was thinking in this way, she suddenly perceived indications of the approach of her season. And her season having arrived, while she was yet unmarried, she blushed in shame. And it came to pass that as she was seated in her chamber on a rich bed, she beheld the solar orb rising in the east. And both the mind and the eyes of that maiden of excellent waist became rivetted fast upon the solar orb. And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him. And having recourse to Pranayama, she invoked the Maker of day. And thus invoked by her, O king, the Maker of day speedily presented himself. And he was of a yellowish hue like honey, and was possessed of mighty arms, and his neck was marked with lines like those of a conchshell. And furnished with armlets, and decked with a diadem, he came smiling, and illumining all the directions. And it was by Yoga power that he divided himself in twain, one of which continued to give heat, and the other appeared before Kunti. And he addressed Kunti in words that were exceedingly sweet, saying, 'O gentle maiden, over-powered by the mantras, I come hither obedient to thee. Subject as I am to thy power, what shall I do, O queen? Tell me, for I shall do whatever thou mayst command? Hearing these words of the deity, Kunti said, 'O worshipful one, go thou back to the place thou hast come from! I invoked thee from curiosity alone. Pardon me, O worshipful one!' Surya then said, 'O damsel of slender waist, I will, even as thou hast said, return to the place I have come from! Having called a celestial, it is not, however, proper to send him away in vain. Thy intention, O blessed one, it is to have from Surya a son furnished with a coat of mail and ear-rings, and who in point of prowess would be beyond compare in this world! Do thou, therefore, O damsel of elephantine gait, surrender thy person to me! Thou shall then have, O lady, a son after thy wish! O gentle girl, O thou of sweet smiles, I will go back after having known thee! If thou do not gratify me to-day by obeying my word, I shall in anger curse thee, thy father and that Brahmana also. For thy fault, I will surely consume them all, and I shall inflict condign punishment on that foolish father of thine that knoweth not this transgression of thine and on that Brahmana who hath bestowed the mantras on thee without knowing thy disposition and character! Yonder are all the celestials in heaven, with Purandara at their head, who are looking at me with derisive smiles at my being deceived by thee, O lady! Look at those celestials, for thou art now possessed of celestial sight! Before this I have endued thee with celestial vision, in consequence of which thou couldst see me!'"
Vaisampayana continued, "Thereupon the princess beheld the celestials standing in the firmament, each in his proper sphere[107], even as she saw before her that highly resplendent deity furnished with rays, viz., Surya himself. And beholding them all, the girl became frightened and her face was suffused with blushes of shame. And then she addressed Surya, saying, 'O lord of rays, go thou back to thy own region. On account of my maidenhood, this outrage of thine is fraught with woe to me! It is only one's father, mother, and other superiors, that are capable of giving away their daughter's body. Virtue I shall never sacrifice, seeing that in this world the keeping of their persons inviolate is deemed as the highest duty of women, and is held in high regard! O thou possessed of wealth of splendour, it is only to test the power of my mantras that I have, from mere childishness, summoned thee. Considering that this hath been done by a girl of tender years, it behoveth thee, O lord, to forgive her!' Then Surya said, 'It is because I consider thee a girl that, O Kunti, I am speaking to thee so mildly. To one that is not so I would not concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained, for, if I do so I shall then. O thou of faultless limbs, be the object of laughter in the world, and, O beauteous damsel, a bye-word with all the celestials. Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.'"
SECTION CCCV
Vaisampayana said, "Although that noble girl addressed him in various sweet words, yet she was unable to dissuade that deity of a thousand rays. And when she failed to dissuade the dispeller of darkness, at last from fear of a curse, she reflected, O king, for a long time!--'How may my innocent father, and that Brahmana also, escape the angry Surya's curse for my sake? Although energy and asceticism are capable of destroying sins, yet even honest persons, if they be of unripe age, should not foolishly court them. By foolishly acting in that way I have today been placed in a frightful situation. Indeed, I have been placed entirely within the grasp of this deity. Ye how can I do what is sinful by taking it on myself to surrender my person to him?'
Vaisampayana continued, afflicted with fear of a curse, and thinking much within herself, an utter stupefaction of the senses came upon her. And she was so confounded that she could not settle what to do. Afraid, on the one hand, O king, of the reproach of friends if she obeyed the deity, and, on the other, of his curse if she disobeyed him, the damsel at last, O foremost of kings, said these words unto that god, in accents tremulous with bashfulness, 'O god, as my father and mother and friends are still living, this violation of duty on my part should not take place. If; O god, I commit this unlawful act with thee, the reputation of this race shall be sacrificed in this world on my account. If thou, however, O thou foremost of those that impart heat, deem this to be a meritorious act, I shall then fulfil thy desire even though my relatives may not have bestowed me on thee! May I remain chaste after having surrendered my person to thee! Surely, the virtue, the reputation, the fame, and the life of every creature are established in thee!' Hearing these words of hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy mother, nor any other superior of thine, is competent to give thee away! May good betide thee, O beauteous damsel! Do thou listen to my words! It is because a virgin desireth the company of every one, that she hath received the appellation of Kanya, from the root kama meaning to desire. Therefore, O thou of excellent hips and the fairest complexion, a virgin is, by nature, free in this world. Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request. And how can I, who am desirous of the welfare of all creatures, commit an unrighteous act? That all men and women should be bound by no restraints, is the law of nature. The opposite condition is the perversion of the natural state. Thou shalt remain a virgin after having gratified me. And thy son shall also be mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!' Hearing these words of hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!' Surya then said, 'O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!'"
Vaisampayana continued, "Hearing these words of hers Surya said, 'So be it!' And that ranger of the skies, that enemy of Swarbhanu, with soul absorbed in Yoga, entered into Kunti, and touched her on the navel. At this, that damsel, on account of Surya's energy, became stupefied. And that reverend lady then fell down on her bed, deprived of her senses. Surya then addressed her, saying, 'I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time thou shalt remain a virgin.'"
Vaisampayana continued, "Then, O foremost of kings, as the highly effulgent Surya was about to depart, that girl bashfully said unto him, 'So be it!' And it was thus that the daughter of king Kuntibhoja, importuned by Surya, had after soliciting a son from him, fallen down stupefied on that excellent bed, like a broken creeper. And it was thus that deity of fierce rays, stupefying her, entered into her by virtue of Yoga power, and placed his own self within her womb. The deity, however, did not sully her by deflowering her in the flesh. And after Surya had gone away, that girl regained her consciousness."
SECTION CCCVI
Vaisampayana said, "It was, O lord of earth, on the first day of the lighted fortnight during the tenth month of the year that Pritha conceived a son like the lord himself of the stars in the firmament. And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition. And as the damsel lived entirely in the apartments assigned to the maidens and carefully concealed her condition, no one except her nurse knew the truth. And in due time that beauteous maiden, by the grace of deity, brought forth a son resembling a very god. And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings. And he was possessed of leonine eyes and shoulders like those of a bull. And no sooner was the beauteous girl delivered of a child, then she consulted with her nurse and placed the infant in a commodious and smooth box made of wicker work and spread over with soft sheets and furnished with a costly pillow. And its surface was laid over with wax, and it was encased in a rich cover. And with tears in her eyes, she carried the infant to the river Aswa, and consigned the basket to its waters. And although she knew it to be improper for an unmarried girl to bear offspring, yet from parental affection, O foremost of kings, she wept piteously. Do thou listen to the words Kunti weepingly uttered, while consigning the box to the waters of the river Aswa, 'O child, may good betide thee at the hands of all that inhabit the land, the water, the sky, and the celestial regions. May all thy paths be auspicious! May no one obstruct thy way! And, O son, may all that come across thee have their hearts divested of hostility towards thee: And may that lord of waters, Varuna. protect thee in water! And may the deity that rangeth the skies completely protect thee in the sky. And may, O son, that best of those that impart heat, viz., Surya, thy father, and from whom I have obtained thee as ordained by Destiny, protect thee everywhere! And may the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the cardinal points with the great Indra and the regents presiding over them, and, indeed, all the celestials, protect thee in every place! Even in foreign lands I shall be able to recognise thee by this mail of thine! Surely, thy sire, O son, the divine Surya possessed of the wealth of splendour, is blessed, for he will with his celestial sight behold thee going down the current! Blessed also is that lady who will, O thou that are begotten by a god, take thee for her son, and who will give thee suck when thou art thirsty! And what a lucky dream hath been dreamt by her that will adopt thee for her son, thee that is endued with solar splendour, and furnished with celestial mail, and adorned with celestial ear-rings, thee that hast expansive eyes resembling lotuses, a complexion bright as burnished copper or lotus leaves, a fair forehead, and hair ending in beautiful curls! O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed! And she also, O son, that will behold thee arrive at thy youthful prime like maned lion born in Himalayan forests, is surely blessed!'"
"O king, having thus bewailed long and piteously, Pritha laid the basket on the waters of the river Aswa. And the lotus-eyed damsel, afflicted with grief on account of her son and weeping bitterly, with her nurse cast the basket at dead of night, and though desirous of beholding her son often and again, returned, O monarch, to the palate, fearing lest her father should come to know of what had happened. Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe. Indeed, the excellent coat of mail and those ear-rings made of Amrita that were born with his body, as also the ordinance of Destiny, kept the child alive."
SECTION CCCVII
Vaisampayana said, "And it came to pass that at this time a Suta named Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga, accompanied by his wife. And, O king, his wife named Radha was unparalleled on earth for beauty. And although that highly blessed dame had made great endeavours to obtain a son, yet she had failed, O represser of foes, to obtain one. And on coming to the river Ganga, she beheld a box drifting along the current. And containing articles capable of protecting from dangers and decked with unguents, that box was brought before her by the waves of the Janhavi. And attracted by curiosity, the lady caused it to be seized. And she then related all unto Adhiratha of the charioteer caste. And hearing this Adhiratha took away the box from the water-side, and opened it by means of instruments. And then he beheld a boy resembling the morning Sun. And the infant was furnished with golden mail, and looked exceedingly beautiful with a face decked in ear-rings. And thereupon the charioteer, together with his wife, was struck with such astonishment that their eyes expanded in wonder. And taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I was born, O timid lady, I had never seen such a wonder. This child that hath come to us must be of celestial birth. Surely, sonless as I am, it is the gods that have sent him unto me!' Saying this, O lord of earth, he gave the infant to Radha. And thereat, Radha adopted, according to the ordinance, that child of celestial form and divine origin, and possessed of the splendour of the filaments of the lotus and furnished with excellent grace. And duly reared by her, that child endued with great prowess began to grow up. And after Karna's adoption, Adhiratha had other sons begotten by himself. And seeing the child furnished with bright mail and golden ear-rings, the twice-born ones named him Vasusena. And thus did that child endued with great splendour and immeasurable prowess became the son of the charioteer, and came to be known as Vasusena and Vrisha. And Pritha learnt through spies that her own son clad in celestial mail was growing up amongst the Angas as the eldest son of a charioteer (Adhiratha). And seeing that in process of time his son had grown up, Adhiratha sent him to the city named after the elephant. And there Karna put up with Drona, for the purpose of learning arms. And that powerful youth contracted a friendship with Duryodhana. And having acquired all the four kinds of weapons from Drona, Kripa, and Rama, he became famous in the world as a mighty bowman. And after having contracted a friendship with Dhritarashtra's son, he became intent on injuring the sons of Pritha. And he was always desirous of fighting with the high-souled Falguna. And, O king, ever since they first saw each other, Karna always used to challenge Arjuna, and Arjuna, on his part, used to challenge him. This, O foremost of kings, was without doubt, the secret known to the Sun, viz., begot by himself on Kunti, Karna was being reared in the race of the Sutas. And beholding him decked with his ear-rings and mail, Yudhishthira thought him to be unslayable in fight, and was exceedingly pained at it. And when, O foremost of monarchs, Karna after rising from the water, used at mid-day to worship the effulgent Surya with joined hands, the Brahmanas used to solicit him for wealth. And at that time there was nothing that he would not give away to the twice-born ones. And Indra, assuming the guise of a Brahmana, appeared before him (at such a time) and said, 'Give me!' And thereupon Radha's son replied unto him, 'Thou art welcome!'"
SECTION CCCVIII
Vaisampayana said, "And when the king of the celestials presented himself in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not knowing his intention, Adhiratha's son addressed the Brahmana, saying, 'Of a necklace of gold, and beauteous damsels, and villages with plenty of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask thee not to give me either a necklace of gold, or fair damsels, or any other agreeable object. To those do thou give them that ask for them. If, O sinless one, thou art sincere in thy vow, then wilt thou, cutting off (from thy person) this coat of mail born with thy body, and these ear-rings also, bestow them on me! I desire, O chastiser of foes, that thou mayst speedily give me these; for, this one gain of mine will be considered as superior to every other gain!' Hearing these words, Kama, said, 'O Brahmana, I will give thee homestead land, and fair damsels, and kine, and fields; but my mail and ear-rings I am unable to give thee!'"
Vaisampayana continued, "Although thus urged with various words by Karna, still, O chief of the Bharata race, that Brahmana did not ask for any other boon. And although Karna sought to pacify him to the best of his power, and worshipped him duly, yet that best of Brahmanas did not ask for any other boon. And when that foremost of Brahmanas did not ask for any other boon, Radha's son again spake unto him with a smile, 'My mail, O regenerate one, hath been born with my body, and this pair of ear-rings hath arisen from Amrita. It is for these that I am unslayable in the worlds. Therefore, I cannot part with them. Do thou, O bull among Brahmanas, accept from me the entire kingdom of the earth, rid of enemies and full of prosperity! O foremost of regenerate ones, if I am deprived of my ear-rings, and the mail born with my body, I shall be liable to be vanquished by the foes!'
Vaisampayana continued, "When the illustrious slayer of Paka refused to ask for any other boon, Kama with a smile again addressed him, saying, 'O god of gods, even before this, I had recognised thee, O Lord! O Sakra, it is not proper for me to confer on thee any unprofitable boon, for thou art the very lord of the celestials! On the contrary, being as thou art the Creator and lord of all beings, it is thou that shouldst confer boons on me! If, O god, I give thee this coat of mail and ear-rings, then I am sure to meet with destruction, and thou shalt also undergo ridicule! Therefore, O Sakra, take my earrings and excellent mail in exchange for something conferred by thee on me! Otherwise, I will not bestow them on thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya had known of my purpose and without doubt, it is he that hath unfolded everything unto thee! O Karna, be it as thou wishest! O son, except the thunder-bolt alone, tell me what it is that thou desirest to have!'"
Vaisampayana continued, "Hearing these words of Indra, Karna was filled with delight and seeing that his purpose was about to be accomplished he approached Vasava, and intent upon obtaining a dart incapable of being baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for my coat of mail and ear-rings, give me a dart incapable of being baffled, and competent to destroy hosts of enemies when arrayed in order of battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou give me thy ear-rings, and the coat of mail born with thy body, and in return take this dart on these terms! When I encounter the Daitya in battle, this dart that is incapable of being baffled, hurled by my hand, destroyeth enemies by hundreds, and cometh back to my hand after achieving its purpose. In thy hand, however, this dart, O son of Suta, will slay only one powerful enemy of thine. And having achieved that feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I desire to slay in fierce fight even one enemy of mine, who roareth fiercely and is hot as fire, and of whom I am in fear!' At this, Indra said, 'Thou shall slay such a roaring and powerful foe in battle. But that one whom thou seekest to slay, is protected by an illustrious personage. Even He whom persons versed in the Vedas call 'the invincible Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O illustrious one give me the weapon that will destroy only one powerful foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting them off my person. Do thou, however, grant that my body, thus wounded, may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art bent upon observing the truth, thy person shall not be unsightly, or shall any scar remain on it. And, O thou best of those that are graced with speech, O Karna, thou shall be possessed of complexion and energy of thy father him self. And if, maddened by wrath, thou hurlest this dart, while there are still other weapons with thee, and when thy life also is not in imminent peril, it will fall even on thyself.' Karna answered, 'As thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am in imminent peril! Truly I tell thee this!'"
Vaisampayana continued, "Thereupon, O king, taking the blazing dart, Karna began to peel off his natural mail. And beholding Karna cutting his own body, the entire host of celestials and men and Danavas set up a leonine roar. And Karna betrayed no contortions of face while peeling his mail. And beholding that hero among men thus cutting his body with an weapon, smiling ever and anon, celestial kettle-drums began to be played upon and celestial flowers began to be showered on him. And Karna cutting off the excellent mail from his person, gave it to Vasava, still dripping. And cutting off his ear-rings also from off his ears, he made them over to Indra. And it is for this fact that he came to be called Karna. And Sakra, having thus beguiled Karna that made him famous in the world, thought with a smile that the business of the sons of Pandu had already been completed. And having done all this, he ascended to heaven. And hearing that Karna had been beguiled, all the sons of Dhritarashtra became distressed and shorn of pride. And the sons of Pritha, on the other hand, learning that such plight had befallen the son of the charioteer, were filled with joy."
Janamejaya said, "When were those heroes, the sons of Pandu, at that time? And from whom did they hear this welcome news? And what also did they do, when the twelfth year of their exile passed away? Do thou, O illustrious one, tell me all this!"
Vaisampayana said, "Having defeated the chief of the Saindhavas, and rescued Krishna, and having outlived the entire term of their painful exile in the woods, and having listened to the ancient stories about gods and Rishis recited by Markandeya, those heroes among men returned from their asylum in Kamyaka to the sacred Dwaitavana, with all their cars, and followers, and accompanied by their charioteers, their kine, and the citizens who had followed them."
SECTION CCCIX
(Aranya Parva)
Janamejaya said, "Having felt great affliction on account of the abduction of their wife and having rescued Krishna thereafter, what did the Pandavas next do?"
Vaisampayana said, "Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. And the sons of Pandu with their wife Krishna began to reside there, living frugally on fruits and practising rigid vows. And while those repressers of foes, the virtuous king Yudhishthira, the son of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of Madri, were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness. I will tell thee all about the trouble which those foremost of Kurus underwent while living in those woods, and which in the end brought about their happiness. Do thou listen to it! Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. And, thereupon, O king, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. And, O foremost of Kurus, seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. And approaching without loss of time Ajatasatru seated in that forest with his brothers, the Brahmana, in great distress, spake these words, 'As a deer was butting about, it happened, O king, that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers. O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped!' Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible. And losing sight of the deer, the noble-minded sons of Pandu, fatigued and disappointed and afflicted with hunger and thirst, approached a banian tree in that deep forest, and sat down in its cool shade. And when they had sat down, Nakula stricken with sorrow and urged by impatience, addressed his eldest brother of the Kuru race, saying, 'In our race, O king, virtue hath never been sacrificed, nor hath there been loss of wealth from insolence. And being asked, we have never said to any creature, Nay! Why then in the present case have we met with this disaster?"
SECTION CCCX
Yudhishthira said, "There is no limit to calamities. Nor is it possible to ascertain either their final or efficient cause. It is the Lord of justice alone who distributeth the fruits of both virtue and vice.' Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I did not slay the Pratikamin on the very spot, when he dragged Krishna as a slave into the assembly. And Arjuna said, 'Surely, this calamity hath befallen us because I resented not those biting words piercing the very bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata, this calamity hath befallen us because I did not slay Sakuni when he defeated thee at dice!'"
Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying, 'Do thou, O son of Madri, climb this tree and look around the ten points of the horizon. Do thou see whether there is water near us or such trees as grow on watery grounds! O child, these thy brothers are all fatigued and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a tree, and having looked around, said unto his eldest brother, 'O king, I see many a tree that groweth by the water-side, and I hear also the cries of cranes. Therefore, without doubt, water must be somewhere here.' Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O amiable one, go thou and fetch water in these quivers!' Saying, 'So be it,' at the command of his eldest brother Nakula quickly proceeded towards the place where there was water and soon came upon it. And beholding a crystal lake inhabited by cranes he desired to drink of it, when he heard these words from the sky, 'O child, do not commit this rash act! This lake hath already been in my possession. Do thou, O son of Madri, first answer my questions and then drink of this water and take away (as much as thou requirest). Nakula, however, who was exceedingly thirsty, disregarding these words, drank of the cool water, and having drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic brother of Nakula, 'O Sahadeva, it is long since our brother, he who was born immediately before thee, hath gone from hence! Do thou, therefore, go and bring back thy uterine brother, together with water.' At this, Sahadeva, saying, 'So be it,' set out in that direction; and coming to the spot, beheld his brother lying dead on the ground. And afflicted at the death of his brother, and suffering severely from thirst, he advanced towards the water, when these words were heard by him, 'O child, do not commit this rash act! This lake hath already been in my possession. First answer my question, and then drink of the water and take away as much as thou mayst require.' Sahadeva, however, who was extremely thirsty, disregarding these words, drank of the water, and having drunk of it, dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya, 'It is long since, O Vibhatsu, that thy two brothers have gone, O represser of foes! Blessed be thou! Do thou bring them back, together with water. Thou art, O child, the refuge of us all when plunged in distress!' Thus addressed, the intelligent Gudakesa, taking his bow and arrows and also his naked sword, set out tor that lake of waters. And reaching that spot, he whose car was drawn by white steeds beheld those tigers among men, his two younger brothers who had come to fetch water, lying dead there. And seeing them as if asleep, that lion among men, exceedingly aggrieved, raised his bow and began to look around that wood. But he found none in that mighty forest. And, being fatigued, he who was capable of drawing the bow by his left hand as well, rushed in the direction of the water. And as he was rushing (towards the water), he heard these words from the sky, 'Why dost thou approach this water? Thou shalt not be able to drink of it by force. If thou, O Kaunteya, can answer the question I will put to thee, then only shalt thou drink of the water and take away as much as thou requirest, O Bharata!' Thus forbidden, the son of Pritha said, 'Do thou forbid me by appearing before me! And when thou shalt be sorely pierced with my arrows, thou wilt not then again speak in this way!' Having said this, Partha covered all sides with arrows inspired by mantras. And he also displayed his skill in shooting at an invisible mark by sound alone. And, O bull of the Bharata race, sorely afflicted with thirst, he discharged barbed darts and javelins and iron arrows, and showered on the sky innumerable shafts incapable of being baffled. Thereupon, the invisible Yaksha said, 'What need of all this trouble, O son of Pritha? Do thou drink only after answering my questions! If thou drink, however, without answering my questions, thou shalt die immediately after.' Thus addressed, Pritha's son Dhananjaya capable of drawing the bow with his left hand as well, disregarding those words, drank of the water, and immediately after dropped down dead. And (seeing Dhananjaya's delay) Kunti's son Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a long while that Nakula and Sahadeva and Vibhatsu have gone to fetch water, and they have not come yet, O Bharata! Good betide thee! Do thou bring them back, together with water!' Thereupon saying, 'So be it,' Bhimasena set out for that place where those tigers among men, his brothers, lay dead. And beholding them, Bhima afflicted though he was with thirst, was exceedingly distressed. And that mighty armed hero thought all that to have been the act of some Yaksha or Rakshasa. And Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let me, therefore, first appease my thirst.' Then that bull of the Bharata race rushed forward with the intention of drinking. Thereupon the Yaksha said, 'O child, do not commit this rash act! This lake hath already been in my possession. Do thou first answer my questions, and then drink and take away as much water as thou requirest!'"
Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable energy, Bhima, without answering his questions, drank of the water. And as soon as he drank, he fell down dead on the spot. Then thinking that his brothers had left him long since, Yudhishthira waited for some time. And the king said unto himself again and again, 'Why is it that the two sons of Madri are delaying? And why doth the wielder also of the Gandiva delay? And why doth Bhima too, endued with great strength, delay? I shall go to search for them!' And resolved to do this, the mighty-armed Yudhishthira then rose up, his heart burning in grief. And that bull among men, the royal son of Kunti thought within himself. 'Is this forest under some malign influence? Or, is it infested by some wicked beasts? Or, have they all fallen, in consequence of having disregarded some mighty being? Or, not finding water in the spot whither those heroes had first repaired, they have spent all this time in search through the forest? What is that reason for which those bulls among men do not come back?' And speaking in this strain, that foremost of monarchs, the illustrious Yudhishthira, entered into that mighty forest where no human sound was heard and which was inhabited by deer and bears and birds, and which was adorned with trees that were bright and green, and which echoed with the hum of the black-bee and the notes of winged warblers. As he was proceeding along, he beheld that beautiful lake which looked as if it had been made by the celestial artificer himself. And it was adorned with flowers of a golden hue and with lotuses and Sindhuvars. And it abounded with canes and Ketakas and Karaviras and Pippalas, and fatigued with toil, Yudhishthira saw that tank and was struck with wonder."
SECTION CCCXI
Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the glory of Indra himself, lying dead like the Regents of the world dropped from their spheres at the end of the Yuga. And beholding Arjuna lying dead, with his bow and arrows dropped on the ground, and also Bhimasena and the twins motionless and deprived of life, the king breathed a hot and long sigh, and was bathed in tears of grief. And beholding his brothers lying dead, the mighty armed son of Dharma with heart racked in anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed Vrikodara, vowed, saying,--I shall with mace smash the thighs of Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death, O mighty-armed and high-souled one, all that hath become fruitless now! The promises of men may be ineffectual; but why have the words of the gods uttered in respect of thee been thus fruitless? O Dhananjaya, while thou wert in thy mother's lying-in-room, the gods had said,--O Kunti, this thy son shall not be inferior to him of a thousand eyes! And in the northern Paripatra mountains, all beings had sung, saying,--The prosperity (of this race), robbed by foes will be recovered by this one without delay. No one will be able to vanquish him in battle, while there will be none whom he will not be able to vanquish. Why then hath that Jishnu endued with great strength been subject to death? Oh, why doth that Dhananjaya, relying on whom we had hitherto endured all this misery, lie on the ground blighting[108] all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the power of the enemy,--those who themselves always slew their foes, and whom no weapons could resist! Surely, this vile heart of mine must be made of adamant, since, beholding these twins lying today on the ground it doth not split! Ye bulls among men, versed in holy writ and acquainted with the properties of time and place, and endued with ascetic merit, ye who duly performed all sacred rites, why lie ye down, without performing acts deserving of you? Alas, why lie ye insensible on the earth, with your bodies unwounded, ye unvanquished ones, and with your vows untouched?' And beholding his brothers sweetly sleeping there as (they usually did) on mountain slopes, the high souled king, overwhelmed with grief and bathed in sweat, came to a distressful condition. And saying,--It is even so--that virtuous lord of men, immersed in an ocean of grief anxiously proceeded to ascertain the cause (of that catastrophe). And that mighty-armed and high-souled one, acquainted with the divisions of time and place, could not settle his course of action. Having thus bewailed much in this strain, the virtuous Yudhishthira, the son of Dharma or Tapu, restrained his soul and began to reflect in his mind as to who had slain those heroes. 'There are no strokes of weapons upon these, nor is any one's foot-print here. The being must be mighty I ween, by whom my brothers have been slain. Earnestly shall I ponder over this, or, let me first drink of the water, and then know all. It may be that the habitually crooked-minded Duryodhana hath caused this water to be secretly placed here by the king of the Gandharvas. What man of sense can trust wicked wight of evil passions with whom good and evil are alike? Or, perhaps, this may be an act of that wicked-souled one through secret messengers of his.' And it was thus that that highly intelligent one gave way to diverse reflections. He did not believe that water to have been tainted with poison, for though dead no corpse-like pallor was on them. 'The colour on the faces of these my brothers hath not faded!' And it was thus that Yudhishthira thought. And the king continued, 'Each of these foremost of men was like unto a mighty cataract. Who, therefore, save Yama himself who in due time bringeth about the end of all things, could have baffled them thus.' And having concluded this for certain, he began to perform his ablutions in that lake. And while he descended into it, he heard these words from the sky, uttered by the Yaksha,--'I am a crane, living on tiny fish. It is by me that thy younger brothers have been brought under the sway of the lord of departed spirits. If, thou, O prince, answer not the questions put by me, even thou shalt number the fifth corpse. Do not, O child, act rashly! This lake hath already been in my possession. Having answered my questions first, do thou, O Kunti's son, drink and carry away (as much as thou requirest)!' Hearing these words, Yudhishthira said, 'Art thou the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask, what god art thou? This could not have been done by a bird! Who is it that hath overthrown the four mighty mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya? Great is the feat done by thee, thou foremost of strong persons! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by thee! Therefore, exceedingly wonderful is the deed done by thee! I do not know what thy business may be, nor do I know thy purpose. Therefore, great is the curiosity and fear also that have taken possession of me? My mind is greatly agitated, and as my head also is aching, I ask thee, therefore, O worshipful one, who art thou that stayest here?' Hearing these words the Yaksha said, 'I am, good betide thee, a Yaksha, and not an amphibious bird. It is by me that all these brothers of thine, endued with mighty prowess, have been slain!'
Vaisampayana continued, 'Hearing these accursed words couched in harsh syllabus,[109] Yudhishthira, O king, approaching the Yaksha who had spoken then, stood there. And that bull among the Bharatas then beheld that Yaksha of unusual eyes and huge body tall like a palmyra-palm and looking like fire or the Sun, and irresistible and gigantic like a mountain, staying on a tree, and uttering a loud roar deep as that of the clouds. And the Yaksha said, 'These thy brothers, O king, repeatedly forbidden by me, would forcibly take away water. It is for this that they have been slain by me! He that wisheth to live, should not, O king, drink this water! O son of Pritha, act not rashly! This lake hath already been in my possession. Do thou, O son of Kunti, first answer my questions, and then take away as much as thou likest!' Yudhishthira said, 'I do not, O Yaksha, covet, what is already in thy possession! O bull among male beings, virtuous persons never approve that one should applaud his own self (without boasting, I shall, therefore, answer thy questions, according to my intelligence). Do thou ask me!' The Yaksha then said, 'What is it that maketh the Sun rise? Who keeps him company? Who causeth him to set? And in whom is he established?' Yudhishthira answered, 'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth him to set: and he is established in truth.'[110] The Yaksha asked, 'By what doth one become learned? By what doth he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.'[111] The Yaksha asked, 'What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.' The Yaksha asked, 'What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.' The Yaksha asked, 'What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.'[112] The Yaksha asked, 'What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?' Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.[113]' The Yaksha asked, 'What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.' The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.' The Yaksha asked, 'What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?' Yudhishthira answered, 'A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity. The Yaksha asked,--'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered,--Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.'[114] The Yaksha asked,--'What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?' Yudhishthira answered,--'The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.' The Yaksha asked,--'What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.' The Yaksha asked,--'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?' Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.' The Yaksha asked,--'What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?' Yudhishthira answered,--"The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.' The Yaksha asked,--'What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?' Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.' The Yaksha asked,--'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?' Yudhishthira answered,--'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha asked,--'For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?' Yudhishthira answered,--'It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.' The Yaksha asked,--'With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?' Yudhishthira answered,--'The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.' The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!' Yudhishthira answered,--'They that are good constitute the way.[115] Space hath been spoken of as water.[116] The cow is food.[117] A request is poison. And a Brahmana is regarded as the proper time of a Sraddha.[118] I do not know what thou mayst think of all this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?' Yudhishthira answered,--'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?' Yudhishthira answered,--'True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.' The Yaksha asked,--'What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?' Yudhishthira answered,--'True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.' The Yaksha asked,--'What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?' Yudhishthira answered,--'Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.' The Yaksha asked,--'What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?' Yudhishthira answered,--'He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.' The Yaksha asked,--'What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?' Yudhishthira answered,--'When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together.' The Yaksha asked,--'O bull of the Bharata race, who is he that is condemned to everlasting hell? It behoveth thee to soon answer the question that I ask!' Yudhishthira answered,--'He that summoneth a poor Brahmana promising to make him a gift and then tells him that he hath nothing to give, goeth to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goeth to everlasting hell who though in possession of wealth, never giveth away nor enjoyeth himself from avarice, saying, he hath none.' The Yaksha asked,--'By what, O king, birth, behaviour, study, or learning doth a person become a Brahmana? Tell us with certitude!' Yudhishthira answered,-'Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintaineth his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). He only who performeth the Agnihotra and hath his senses under control, is called a Brahmana!' The Yaksha asked,--'What doth one gain that speaketh agreeable words? What doth he gain that always acteth with judgment? What doth he gain that hath many friends? And what he, that is devoted to virtue?'--Yudhishthira answered,--'He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth whatever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state (in the next world).' The Yaksha asked,--'Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let thy dead brothers revive.' Yudhishthira answered,--'O amphibious creature, a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about religion and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.' Yudhishthira answered,--'The report of one's good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.' The Yaksha said,--'Thou hast, O king truly answered who is a man, and what man possesseth every kind of wealth. Therefore, let one only amongst thy brothers, whom thou mayst wish, get up with life!' Yudhishthira answered,--'Let this one that is of darkish hue, whose eyes are red, who is tall like a large Sala tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of you depend! Why, then, O king dost thou, wish a step-brother to get up with his life! How canst thou, forsaking Bhima whose strength is equal to that of ten thousand elephants, wish Nakula to live? People said that this Bhima was dear to thee. From what motive then dost thou wish a step-brother to revive? Forsaking Arjuna the might of whose arm is worshipped by all the sons of Pandu, why dost thou wish Nakula to revive?' Yudhishthira said,--'If virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue also cherisheth the cherisher. Therefore taking care that virtue by being sacrificed may not sacrifice us, I never forsake virtue. Abstention from injury is the highest virtue, and is, I ween, even higher than the highest object of attainment. I endeavour to practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that the king is always virtuous! I will never depart from my duty. Let Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let both of them have children. This is what I wish. As Kunti is to me, so also is Madri. There is no difference between them in my eye. I desire to act equally towards my mothers. Therefore, let Nakula live?' The Yaksha said,--'Since abstention from injury is regarded by thee as higher than both profit and pleasure, therefore, let all thy brothers live, O bull of Bharata race!"
SECTION CCCXII
Vaisampayana continued,--"Then agreeable to the words of the Yaksha the Pandavas rose up; and in a moment their hunger and thirst left them. Thereupon Yudhishthira said, 'I ask thee that art incapable of being vanquished and that standest on one leg in the tank, what god art thou, for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or art thou the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them all! I see also that their senses have refreshed, as if they have sweetly awaked from slumber. Art thou a friend of ours, or even our father himself? At this the Yaksha replied,-'O child, I am even thy father, the Lord of justice, possessed of great prowess! Know, bull of the Bharata race, that I came hither desirous of beholding thee! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! And abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors (through which I am accessible). Thou art always dear to me! By good luck thou art devoted to the five;[119] and by good luck also thou hast conquered the six.[120] Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide thee, the lord of justice! I came hither to test thy merit. I am well-pleased to witness thy harmlessness; and, O sinless one, I will confer boons on thee. Do thou, O foremost of kings, ask of me boons. I shall surely confer them, O sinless one! Those that revere me, never come by distress!' Yudhishthira said,--'A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!' The Yaksha said,--'O Kunti's son endued with splendour, it was I who for examining thee, was carrying away, in the guise of a deer, that Brahmana's fire-sticks!"
Vaisampayana continued,--"Thereupon that worshipful one said,--'I give thee this boon! Good betide thee! O thou that are like unto an immortal, ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.'
Vaisampayana continued,-'Thereat that worshipful one replied,--'I give this boon unto thee!' And then reassuring Kunti's son having truth for prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth in your proper forms none in the three worlds shall recognise you. Ye perpetuators of the Kuru race, through my grace, ye will spend this thirteenth year, secretly and unrecognised, in Virata's kingdom! And every one of you will be able at will to assume any form he likes! Do ye now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! O amiable Yudhishthira, do thou ask for another boon that thou mayst like! I will confer it on thee. O foremost of men, I have not yet been satisfied by granting boons to thee! Do thou my son, accept a third boon that is great and incomparable! Thou, O king, art born of me, and Vidura of portion or mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee with my senses, eternal God of gods as thou art! O father, whatever boon thou wilt confer on me I shall surely accept gladly! May I, O lord, always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities! The Lord of justice said,--'Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself! Do thou again attain what thou asked for!"
Vaisampayana continued,--"Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. And their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks. That man who pursueth this illustrious and fame-enhancing story of the revival (of the Pandavas) and the meeting of father and son (Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts!
SECTION CCCXIII
Vaisampayana continued,--"Commanded by the Lord of justice to thus spend in disguise the thirteenth year of non-discovery, the high-souled Pandavas, observant of vows and having truth for prowess, sat before those learned and vow-observing ascetics that from regard were dwelling with them in their exile in the forest. And with joined hands they said these words, with the intention of obtaining permission to spend the thirteenth year in the manner indicated. And they said, 'Ye know well that the sons of Dhritarashtra have by deceit deprived us of our kingdom, and have also done us many other wrongs! We have passed twelve years in the forest in great affliction. The thirteenth year only, which we are to spend unrecognised, yet remaineth. It behoveth you to permit us now to spend this year in concealment! Those rancorous enemies of ours Suyodhana, the wicked-minded Kama, and Suvala's son should they discover us, would do mighty wrong to the citizens and our friends! Shall we all with the Brahmanas, be again established in our own kingdom? Having said this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed with grief and with accents choked in tears, swooned away. Thereupon the Brahmanas, together with his brothers began to cheer him up. Then Dhaumya spake unto the king these words fraught with mighty meaning,--'O king, thou art learned and capable of bearing privations, art firm in promise, and of subdued sense! Men of such stamp are not overwhelmed by any calamity whatever. Even the high-souled gods themselves have wandered over various places in disguise, for the purpose of overcoming foes. Indra for the purpose of overcoming his toes, dwelt in disguise in the asylum of Giriprastha, in Nishadha and thus attained his end. Before taking his birth in the womb of Aditi, Vishnu for the purpose of destroying the Daityas passed a long time unrecognised, assuming the form of the Haya-griba (Horse-necked). Then how disguising himself in the form of a dwarf, he by his prowess deprived Vali of his kingdom, hath been heard by thee! And thou hast also heard how Hutasana entering into water and remaining in concealment, achieved the purpose of the gods. And O thou versed in duty, thou hast heard how Hari with the view of overcoming his foes, entered into Sakra's thunder-bolt, and lay concealed there. And, O sinless one, thou hast heard of the office the regenerate Rishi Aurva at one time performed for the gods, remaining concealed in his mother's womb. And O child, living in concealment in every part of the earth, Vivaswat, endued with excellent energy, at last entirely burnt up all his foes. And living disguised in the abode of Dasaratha, Vishnu of dreadful deeds slew the Ten-necked one in battle.' Thus remaining in disguise in various places, high-souled persons have before this conquered their enemies in battle. Thus cheered by these words of Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also that acquired from the scriptures regained his composure. Then that foremost of strong persons, the mighty-armed Bhimasena endued with great strength encouraging the king greatly, spake these words, 'Looking up to thy face (for permission), the wielder of the Gandiva, acting according to his sense of duty hath not yet, O king, shown any rashness! And although fully able to destroy the foe, Nakula and Sahadeva of dreadful prowess have been ever prevented by me! Never shall we swerve from that in which thou wilt engage us! Do thou tell us what is to be done! We shall speedily conquer our enemies! When Bhimasena had said this, the Brahmanas uttered benedictions on the Bharatas, and then obtaining their permission, went to their respective quarters. And all those foremost of Yatis and Munis versed in the Vedas, exceedingly desirous of again beholding the Pandavas, went back to their homes. And accompanied by Dhaumya, these heroes, the five learned Pandavas equipped in vows set out with Krishna. And each versed in a separate science, and all proficient in mantras and cognisant of when peace was to be concluded and when war was to be waged those tigers among men, about to enter upon a life of non-recognition, the next day proceeded for a Krose and then sat themselves down with the view of taking counsel of each other.
The End of Vana Parva
FOOTNOTES
1. This seems to be the obvious. There is a different reading however. For Drie--cyate-seen, some texts have Sasyate--applauded. Nilakantha imagines that the meaning is "As distribution (of food) amongst the various classes of beings like the gods, the Pitris, &c., is applauded &c., &c."
2. A form of sacrifice which consists in pouring oblations of clarified butter with prayers into a blazing fire. It is obligatory on Brahmanas and Kshatriyas, except those that accept certain vows of great austerity.
3. The Viswedeva sacrifice is the offer of food to all creatures of the earth (by scattering a portion).
4. A gift. It may be of various kinds. The fees paid to Brahmanas assisting at sacrifices and religious rites, such as offering oblations to the dead, are Dakshinas, as also gifts to Brahmanas on other occasions particularly when they are fed, it bring to this day the custom never to feed a Brahmana without paying him a pecuniary fee. There can be no sacrifice, no religious rite, without Dakshina.
5. Reference to self, i.e. without the motive of bettering one's own self, or without any motive at all. (This contains the germ of the doctrine preached more elaborately in the Bhagavad gita).
6. This Yoga consists, in their case, of a combination of attributes by negation of the contrary ones, i.e. by renunciation of motives in all they do.
7. A form of Yoga that is said to consist in the mingling of some of the air supposed to exist in every animal body. These airs are five: Prana, Apana, Samana, Udana, and Vyana.
8. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.
9. An order of celestials.
10. Celestial flowers of much fragrance.
11. The ascetic properties are Anima, Laghima, etc.
12. The bow of Vishnu, as that of Siva is called Pinaka.
13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana and Tapa-kriya.
14. Dhritarashtra being blind is described as Pragnachakshu, i.e. having knowledge for his eye. It may also mean. "Of the prophetic eye."
15. The great preceptor of the Asuras, viz., Sukra, possessing the highest intelligence as evidenced by his various works on all manner of subjects particularly, the Sukra-niti.
16. Also called Vadarika, a hermitage on the Himalaya near the sources of the Ganges.
17. Nilakantha explains kshetra as including Mahabhuta, consciousness, intellect, the unmanifest (primordial elements), the ten senses, the five objects of the senses, viz., earth, water, &c., desire, aversion, pleasure, pain, the combinations of elements, and chaitanya.
18. Hari here means the developed seed that is to expand into the vast whole of the universe.
19. This wheel is the wheel of Time--i.e., measured according to the solar, lunar and astral revolutions. The importance of Ashtavakra's reply is this: May the meritorious deeds performed at proper times, during the revolution of this wheel of Time protect thee.
20. Thunder and lightning or misery and death.
21. Cloud or the mind.
22. The male being that is ever conscious.
23. The mundane egg.
24. The soul that has renounced connection with the body.
25. The heart of a Yogi.
26. Ashtavakra comes to Janaka's sacrifice with the object of proving the unity of the Supreme Being. Vandin avails himself of various system of Philosophy to combat his opponent. He begins with the Buddhistic system. The form of the dialogue is unique in literature being that of enigmas and the latent meaning is in a queer way hid under the appearance of puerile and heterogeneous combinations of things.
Vandin opens the controversy by saying that as the number of each of these is one, so one only intellect is the lord, leader and guide of the senses.
27. There is a Vedic revelation that two birds live together on a tree as friends--one of these eats the fruits and the other looks at the former. From this it is manifest that two are the lords, leaders, and guides of the senses. That there is a second faculty besides the intellect is also proved by the fact that in sleep when the intellect is inactive that faculty continues in action, for if it were not so we could not remember having slept, nor connect the state after awaking with that preceding sleep. Accordingly by citing the number two Ashtavakra assets that besides intellect there is another faculty--consciousness that these two are jointly the lords, leaders and guides of the senses and that they act together as Indra and Agni, etc.
28. By citing the number three Vandin means to say that as it is Acts that produce the three kinds of born beings, etc., so Acts are supreme and that everything else be it intellect alone, or intellect and consciousness together is subservient to Acts.
29. Ashtavakra here advances the thesis that even if Acts be supreme still when the (fourth) or Supreme Being becomes manifest to the soul, it stands in no further needs to Acts.
30. By bringing in the quinquennial series, Vandin wishes to assert that the five senses are competent to cognise their respective objects and that besides these senses and their objects there is neither any other sense to perceive nor any other object of perception. He also cites the authority of the Veda according to which the Apsaras (or consciousness) have five "locks" on their hands--i.e., five objects of perception.
31. Besides the five senses Ashtavakra contends for an additional sense namely the Mind and accordingly cites the number six.
32. Vandin admits the existence of the six senses but says that the soul experiences happiness and misery through those as well as through the intellect.
33. Ashtavakra advances an eighth element, namely, the knowledge of the ego.
34. Each of the three qualities (existence, foulness and ignorance) of prakriti (the passive or material cause of the world) mixing with each of the three corresponding qualities of pradhana (the active or spiritual cause of the world) in various proportions produces the mundane order of things. Thus is proved the eternity of prakriti or nature and is also established the doctrine of duality.
35. Prakriti does not really create. It is the Supreme Being who through the medium of illusion in contract with the ten organs (viz., the five locomotive organs and the five organs of sense) makes manifest the system of things. Prakriti therefore has no real existence--her existence is only apparent in the real existence of the soul.
36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the world. Rudras are those who makes others cry.
Vandin means to say that the soul is not essential free from the fetters of happiness and misery arising from the eleven objects of perception. In this world all men are subject to happiness and misery. We also hear that there are Rudras in heaven.
37. The supreme soul unaffected by happiness and misery really exists--but His existence is not susceptible of being proved--nor can the ignorant ever perceive Him. Men attain that condition through these twelve, viz., virtue, true, self-restraint, penances, good-will, modesty, forgiveness, exemption from envy, sacrifice, charity, concentration and control over the senses.
38. According to some, endeavours to attain emancipation can be successful not in this world but in the world of Brahma. Others say that to that end a special yoga is necessary. By bringing forward the objects numbering thirteen. Vandin advances the opinion that, virtue, etc., are not sufficient for purposes of emancipation but that suitable time and place are also essential.
39. Ashtavakra concludes by citing the same number thirteen. The soul which is essentially unaffected, becomes subject to happiness and misery through, the thirteen, viz., the ten organs of locomotion and sense, and intellect mind and egoism. But Atichhanadas, i.e., those that have surmounted ignorance, namely, the twelve, virtue, etc. destroy those thirteen and that is emancipation.
40. Su means excellent, and uta, sacrifice. The compound accordingly means,--performer of excellent sacrifice.
41. Iti means these six things, unfavourable to crops--excessive rain, drought, rats, locusts, birds, and a neighbouring hostile king.
42. In as much as the rites performed by the Sudras have their origin in the Vedas.
43. More literally, the state of the gods. It may appropriately be remarked here that the ordinary Hindu gods, of the post-Vedic period, like the gods of Ancient Greece and Italy, were simply a class of superhuman beings, distinctly contra-distinguished from the Supreme Spirit, the Paramatman or Parabrahma. After death, a virtuous man was supposed to be transformed into one of these so-called gods.
44. This is the well-known and popular doctrine of transmigration of souls.
45. The word in the text is Kora-dushakas, supposed by Wilson to be the Paspalum frumentacea (vide Dict.).
46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a great facility for the formation of verbs from substantives. Mlecchify may be hybrid, but it correctly and shortly signifies the Sanskrit word.
47. Pushya is the eighth lunar asterism consisting of three stars, of which one is, the Cancer. (Vide Wilson's Diet.).
48. An Indian creeper of the order of Goertnera racemosa. It bears large white flowers of much fragrance.
49. They, therefore, that lead deathless lives can enjoy this bliss from day to day for ever.
50. It is difficult to understand how all that Vaka says can be an answer to Indra's question. The chief of the gods enquires: What are the joys of those that lead deathless lives? Vaka breaks away unto a confused rigmarole about the merits of independence and the religious merit of entertaining guests and servants. All the printed editions have the passage as rendered here.
51. The ceremony of Swastivachana is described to be "a religious rite, preparatory to any important observance, in which the Brahmanas strew boiled rice on the ground, and invoke the blessings of the gods on the ceremony about to commence" (Vide Wilson's Dict).
A flowery car was, probably, one of celestial make that the kings, procured from heaven by performing costly rites and ceremonies. These were sometimes exhibited to the people, and prior to these exhibitions, the ceremony of Swastivachana was performed.
52. A man is said to sell the Vedas who lectures on the Vedas taking fees from the hearers.
53. Japa is the silent recitation of particular Mantras.
54. Mantras are particular formulae of worship. They are for the most part rhythmic compositions, believed to be of great efficacy.
55. The Homa is that sacrificial rite which consists of pouring libations of clarified butter into fire.
56. Vedamayi nou. Lit, a boat made of the Vedas.
57. Vishada is the original. It means discontent, but here it means more a mixture of discontent, perplexity and confusion than mere discontent.
58. A form of Hindu etiquette at parting.
59. It is so very difficult to translate the word Karma,--religion and morals were invariably associated with each other in ancient Hindu mind.
60. Agni or fire was supposed to convey the oblations offered by men to the gods.
61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.
62. By carrying their oblations to the gods.
63. Portions of the Vedas.
64. Raga means love.
65. Kama is the name of the god of love, Indian Cupid.
66. The body, the exciting Cause of our actions is an uktha, the soul of the vivifier of the body is the second uktha, and the Supreme Spirit, the inciter of the soul is the third.
67. The word of God.
68. In Hindu Mythology there are no gods who destroy sacrifices. It is only the Asuras who do so. The Burdwan translator renders this passage,--"fifteen other gods belonging to western nations or Asuras." It is noticeable that the beings that were denounced as Asuras by the Hindus were worshipped as Gods (Asuras) by the followers of Zarathustra.
69. In connection with the names of these Mitra-gods, it is to be remembered that Mitra was the name of the principal god of the ancient Persians.
70. Avala is a common name of women. It means one who has no vala or strength or power. The word is also used as an adjective.
71. According to the Hindus, the sun rises from and sets behind two hills respectively. He rises from the Udaya or Sun-rise hill and sets behind the Asta or sun-set hill.
72. Raudra--belonging to Rudra, the god of fury, violence, war, &c.
73. Devasena literally means the celestial army. This fable seems to be an allegorical representation of the attempts made by Indra to procure a leader for the celestial host.
74. Anger personified is a deity.
75. Another name of gods, so named from their having only three stages of life--viz., infancy, childhood, and youth--and being exempt from the fourth--old age.
76. i.e., good and evil spirits.
77. One of the ensigns of royalty in Hindustan.
78. Brahma.
79. Devasenapati is the original. It may mean either the pati (leader) of the sena (forces) of devas or the pati (husband) of Devasena.
80. A kind of missile.
81. Another kind of weapon.
82. The word in the text is "Agrahara," which, as Nilakantha explains, means here, "That which is first taken from a heap after the dedication of a portion to the "Viswadevas." What Draupadi means to say is, that she always took care to feed those Brahmanas with food "first" taken from the stores, without, in fact, having taken anything there from the use of anybody else.
83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of these soldiers was owned by Krishna, who gave them to Duryodhana to fight for him. The story of Krishna's offering to Duryodhana the choice between these soldiers on the one side, and himself sworn not to fight but only to aid with his counsels on the other, is given in full in the Udyoga Parva. Duryodhana, from folly, accepted the former, who were all slain by Arjuna.
84. The vow of the Asuras was (according to the Burdwan Pundits) never to drink wine. It is more rational to suppose that Karna swears to give up the refined manners and practices of the Aryas and adopt those of the Asuras till the consummation of the cherished desire.
85. A very small measure.
86. Picking up for support (1) ears of corn and (2) individual grains, left on the field by husbandmen after they have gathered and carried away the sheaves, are called the Sila and the Unchha modes of life.
87. Naked.
88. Both these words are of doubtful meaning. It seems they are employed in the Vedas to denote the faculties of knowledge and the moral sense respectively.
89. The six acts of a king are peace, war, marching, halting, sowing dissention, and seeking protection.
90. Tard-mrigam. Formerly Prajapati, assuming the Form of a deer, followed his daughter from lust, and Rudra, armed with a trident, pursued Prajapati and struck off his head. That deer-head of Prajapati severed from the trunk, became the star, or rather constellation, called Mrigasiras.
91. Abode of Varuna in the original.
92. Garuda.
93. Pavana, the God of the wind.
94. There is a difference of reading here. Some texts read fifty seven,
95. A difference of reading is observable here.
96. As a purificatory ceremony, called the Achamana. To this day, no Hindu can perform any ceremony without going through the Achamana in the first instance.
97. Traditions represents the sons of king Sagara of the Ikshwaku race as the excavator of the ocean. Hence the ocean is called Sagara.
98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.
99. Perhaps, brands or torches steeped in wax, intended to be thrown in a burning state, amongst the foe. Readers of Indian history know how Lord Lake was repulsed from Bharatpore by means of huge bales of cotton, steeped in oil, rolled from the ramparts of that town, in a burning state, towards the advancing English.
100. Lit. be a Purusha (male)! Manhood would not be appropriate in connection with a Rakshasa.
101. This weapon could restore an insensible warrior to consciousness, as the Sam-mohana weapon could deprive one of consciousness.
102. Visalya a medicinal plant of great efficacy in healing cuts and wounds. It is still cultivated in several parts of Bengal. A medical friend of the writer tested the efficacy of the plant known by that name and found it to be much superior to either gallic acid or tannic acid in stopping blood.
103. The Guhyakas occupy, in Hindu mythology, a position next only to that of the gods, and superior to that of the Gandharvas who are the celestial choristers. The White mountain is another name of Kailasa, the peak where Siva hath his abode.
104. According to both Vyasa and Valmiki, there is nothing so fierce as a Brahmana's curse. The very thunderbolt of Indra is weak compared to a Brahmana's curse. The reason is obvious. The thunder smites the individual at whom it may be aimed. The curse of Brahmana smites the whole race, whole generation, whole country.
105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal to an hour of 48 minutes, i.e. the thirtieth part of a whole day and night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.
106. Also called Gayatri, the wife of Brahma.
107. In the original., Vimanam, i. e., a car.
108. Samhritya--killing.
109. Lit. Letters.
110. Behind the plain and obvious meanings of the words employed both in the question and the answer, there is a deeper signification of a spiritual kind. I think Nilakantha has rightly understood the passage. By Aditya, which of course commonly means the Sun, is indicated the unpurified soul (from adatte sabdadin indriadivis &c.). The first question then, becomes, 'Who is it that exalteth the unpurified soul?' The act of exaltation implies a raising of the soul from its earthly connections. The answer to this is, 'Brahma, i.e., Veda or self-knowledge.' The second question--'What are those that keep company with the soul during its progress of purification?' The answer is, Self-restraint and other qualities, which are all of a god-like or divine nature.' The third question is.--Who lead the soul to its place (state) of rest? The answer is, Dharma, i.e., restitude, morality, and religious observances.' It is often asserted that one must pass through the observances (Karma) before attaining to a state of Rest or Truth or Pure Knowledge. The last question is,--'On what is the soul established!' The answer, according to all that has been previously said, is 'Truth or Pure Knowledge.' For the soul that is emancipated from and raised above all carnal connections, is no longer in need of observances and acts (Karma) but stays unmoved in True Knowledge (Janana).
111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense. There is no need, however, of a spiritual explanation here. By Dhriti is meant steadiness of intelligence; by Dwitiya lit, a second. What Yudhishthira says is that a steady intelligence serves the purposes of a helpful companion.
112. Nilakantha explains this correctly, as I imagine, by supposing that by 'sacrifice' is meant the spiritual sacrifice for the acquisition of pure knowledge. In the objective sacrifice which one celebrates, the Sama, the Yajus, and the Rik mantras are all necessary. In the subjective sacrifice the acquisition of true knowledge, life and mind are as necessary as the mantras from the Sama and the Yajur Vedas in an objective one. And as no objective sacrifice can do without the Riks, being principally dependent on them, so the subjective sacrifices for acquiring true knowledge can never do without prayerfulness, which, I imagine, is represented as the Riks. To understand this passage thoroughly would require an intimate acquaintance with the ritual of a sacrifice like the Agnishtoma or any other of that kind.
113. Some texts read apatatam for uvapatam. If the former be the correct reading, the meaning would be--'What is the best of things that fall?' Nilakantha explains both avapatam nivapatam in a spiritual sense. By the first he understands--'They that offer oblation to the gods,' and by the second, 'They that offer oblations to the Pitris.' The necessity of a spiritual interpretation, however, is not very apparent.
114. Yudhishthira has the authority of the Srutis for saying that the one pervading element of the universe is air.
115. The word used in the question is dik, literally, direction. Obviously, of course, it means in this connection way. Yudhishthira answers that the way which one is to tread along is that of the good.
116. Footnote 2: The Srutis actually speak of space as water. These are questions to test Yudhishthira's knowledge of the Vedic cosmogony.
117. The Srutis speak of the cow as the only food, in the following sense. The cow gives milk. The milk gives butter. The butter is used in Homa. The Homa is the cause of the clouds. The clouds give rain. The rain makes the seed to sprout forth and produce food. Nilakantha endeavours to explain this in a spiritual sense. There is however, no need of such explanation here.
118. What Yudhishthira means to say is that there is no special time for a Sraddha. It is to be performed whenever a good and able priest may be secured.
119. That is, tranquillity of mind, self-restraint, abstention from sensual pleasures, resignation, and Yoga meditation.
120. That is, hunger, thirst, sorrow, bluntness of mortal feeling, decrepitude, and death
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Orange Juice Jones
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 4
VIRATA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
SECTION I
(Pandava-Pravesa Parva)
OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity[1], spend her days unrecognised?"
Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana, who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some spot where we may pass our days undiscovered by our enemies.'"
Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of men, range about undiscovered by men. Still, for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of these, O king, wouldst thou choose, and where, O foremost of monarchs, shall we spend this year?"
Yudhishthira said "O them of mighty arms, it is even so. What that adorable Lord of all creatures hath said must become true. Surely, after consulting together, we must select some delightful, auspicious, and agreeable region for our abode, where we may live free from fear. The aged Virata, king of the Matsyas, is virtuous and powerful and charitable, and is liked by all. And he is also attached to the Pandavas. Even in the city of Virata, O child, we shall, O Bharata, spend this year, entering his service. Tell me, ye sons of the Kuru race, in what capacities ye will severally present yourselves before the king of the Matsyas!"
Arjuna said, "O god among men, what service wilt thou take in Virata's kingdom? O righteous one, in what capacity wilt thou reside in the city of Virata? Thou art mild, and charitable, and modest, and virtuous, and firm in promise. What wilt thou, O king, afflicted as thou art with calamity, do? A king is qualified to bear trouble like an ordinary person. How wilt thou overcome this great calamity that has overtaken thee?"
Yudhishthira replied, "Ye sons of the Kuru race, ye bulls among men, hear what I shall do on appearing before king Virata. Presenting myself as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall become a courtier of that high-souled king. And moving upon chess-boards beautiful pawns made of ivory, of blue and yellow and red and white hue, by throws of black and red dice. I shall entertain the king with his courtiers and friends. And while I shall continue to thus delight the king, nobody will succeed in discovering me. And should the monarch ask me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I tell you that it is thus that I shall pass my days (in the city of Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"
SECTION II
Bhima said, "I intend to present myself before the lord of Virata as a cook bearing the name of Vallabha. I am skilled in culinary art, and I shall prepare curries for the king, and excelling all those skilful cooks that had hitherto dressed his food I shall gratify the monarch. And I shall carry mighty loads of wood. And witnessing that mighty feat, the monarch will be pleased. And, O Bharata, beholding such superhuman feats of mine, the servants of the royal household will honour me as a king. And I shall have entire control over all kinds of viands and drinks. And commanded to subdue powerful elephants and mighty bulls, I will do as bidden. And if any combatants will fight with me in the lists, then will I vanquish them, and thereby entertain the monarch. But I shall not take the life of any of them. I shall only bring them down in such way that they may not be killed. And on being asked as regards my antecedent I shall say that--Formerly I was the wrestler and cook of Yudhishthira. Thus shall I, O king, maintain myself."
Yudhishthira said, "And what office will be performed by that mighty descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of men possessed of long arms, invincible in fight, and before whom, while he was staying with Krishna, the divine Agni himself desirous of consuming the forest of Khandava had formerly appeared in the guise of a Brahmana? What office will be performed by that best of warriors, Arjuna, who proceeded to that forest and gratified Agni, vanquishing on a single car and slaying huge Nagas and Rakshasas, and who married the sister of Vasuki himself, the king of the Nagas? Even as the sun is the foremost of all heat-giving bodies, as the Brahmana is the best of all bipeds, as the cobra is the foremost of all serpents, as Fire is the first of all things possessed of energy, as the thunderbolt is the foremost of all weapons, as the humped bull is the foremost of all animals of the bovine breed, as the ocean is the foremost of all watery expanses, as clouds charged with rain are the foremost of all clouds, as Ananta is the first of all Nagas, as Airavata is the foremost of all elephants, as the son is the foremost of all beloved objects, and lastly, as the wife is the best of all friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all bowmen. And O Bharata, what office will be performed by Vibhatsu, the wielder of Gandiva, whose car is drawn by white horses, and who is not inferior to Indra or Vasudeva Himself? What office will be performed by Arjuna who, dwelling for five years in the abode of the thousand-eyed Deity (Indra) shining in celestial lustre, acquired by his own energy the science of superhuman arms with all celestial weapons, and whom I regard as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth Graha, whose arms, symmetrical and long, have the skin hardened by constant strokes of the bowstring and cicatrices which resemble those on the humps of bulls,--that foremost of warriors who is as Himavat among mountains, the ocean among expanses of water, Sakra among the celestial, Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda among feathery tribes!"
Arjuna replied, "O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Brihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata's palace in singing and delightful modes of dancing and in musical instruments of diverse kinds. And I shall also recite the various excellent acts of men and thus conceal myself, O son of Kunti, by feigning disguise. And, O Bharata should the king enquire, I will say that, I lived as a waiting maid of Draupadi in Yudhishthira's palace. And, O foremost of kings, concealing myself by this means, as fire is concealed by ashes, I shall pass my days agreeably in the palace of Virata."
Vaisampayana continued, "Having said this, Arjuna, that best of men and foremost of virtuous persons, became silent. Then the king addressed another brother of his."[2]
SECTION III
Yudhishthira said, "Tender, possessed of a graceful presence, and deserving of every luxury as thou art, what office wilt thou, O heroic Nakula, discharge while living in the dominions of that king? Tell me all about it!"
Nakula said, "Under the name of Granthika, I shall become the keeper of the horses of king Virata. I have a thorough knowledge (of this work) and am skilful in tending horses. Besides, the task is agreeable to me, and I possess great skill in training and treating horses; and horses are ever dear to me as they are to thee, O king of the Kurus. At my hands even colts and mares become docile; these never become vicious in bearing a rider or drawing a car.[3] And those persons in the city of Virata that may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I was employed by Yudhishthira in the charge of his horses. Thus disguised, O king, I shall spend my days delightfully in the city of Virata. No one will be able to discover me as I will gratify the monarch thus![4]
Yudhishthira said, "How wilt thou, O Sahadeva, bear thyself before that king? And what, O child, is that which thou wilt do in order to live in disguise."
Sahadeva replied, "I will become a keeper of the kine of Virata's king. I am skilled in milking kine and taking their history as well as in taming their fierceness. Passing under the name of Tantripal, I shall perform my duties deftly. Let thy heart's fever be dispelled. Formerly I was frequently employed to look after thy kine, and, O Lord of earth, I have a particular knowledge of that work. And, O monarch, I am well-acquainted with the nature of kine, as also with their auspicious marks and other matters relating to them. I can also discriminate bulls with auspicious marks, the scent of whose urine may make even the barren being forth child. Even thus will I live, and I always take delight in work of this kind. Indeed, no one will then be able to recognise me, and I will moreover gratify the monarch,"
Yudhishthira said, "This is our beloved wife dearer to us than our lives. Verily, she deserveth to be cherished by us like a mother, and regarded like an elder sister. Unacquainted as she is with any kind of womanly work, what office will Krishna, the daughter of Drupada, perform? Delicate and young, she is a princess of great repute. Devoted to her lords, and eminently virtuous, also, how will she live? Since her birth, she hath enjoyed only garlands and perfume? and ornaments and costly robes."
Draupadi replied, "There is a class of persons called Sairindhris,[5] who enter the services of other. Other females, however (that are respectable) do not do so. Of this class there are some. I shall give myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on being questioned by the king, I shall say that I served as a waiting woman of Draupadi in Yudhishthira's household. I shall thus pass my days in disguise. And I shall serve the famous Sudeshna, the wife of the king. Surely, obtaining me she will cherish me (duly). Do not grieve so, O king."
"Yudhishthira said, "O Krishna, thou speakest well. But O fair girl, thou wert born in a respectable family. Chaste as thou art, and always engaged in observing virtuous vows, thou knowest not what is sin. Do thou, therefore, conduct thyself in such a way that sinful men of evil hearts may not be gladdened by gazing at thee."
SECTION IV
Yudhishthira said, "Ye have already said what offices ye will respectively perform. I also, according to the measure of my sense, have said what office I will perform. Let our priest, accompanied by charioteers and cooks, repair to the abode of Drupada, and there maintain our Agnihotra fires. And let Indrasena and the others, taking with then the empty cars, speedily proceeded to Dwaravati. Even this is my wish. And let all these maid-servants of Draupadi go to the Panchalas, with our charioteers and cooks. And let all of them say,--We do not know where the Pandavas have gone leaving us at the lake of Dwaitavana."
Vaisampayana said, "Having thus taken counsel of one another and told one another the offices they would discharge, the Pandavas sought Dhaumya's advice. And Dhaumya also gave them advice in the following words, saying, Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas, yours friends, cars, weapons, and the (sacred) fires, are excellent. But it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision for the protection of Draupadi. Ye king, ye are well-acquainted with the characters of men. Yet whatever may be your knowledge, friends may from affection be permitted to repeat what is already known. Even this is subservient to the eternal interests of virtue, pleasure, and profit. I shall, therefore speak to you something. Mark ye. To dwell with a king is, alas, difficult. I shall tell you, ye princes, how ye may reside in the royal household, avoiding every fault. Ye Kauravas, honourably or otherwise, ye will have to pass this year in the king's palace, undiscovered by those that know you. Then in the fourteenth year, ye will live happy. O son of Pandu, in this world, that cherisher and protector of all beings, the king, who is a deity in an embodied form, is as a great fire sanctified with all the mantras. [6] One should present himself before the king, after having obtained his permission at the gate. No one should keep contact with royal secrets. Nor should one desire a seat which another may covet. He who doth not, regarding himself to be a favourite, occupy (the king's) car, or coach, or seat, or vehicle, or elephant, is alone worthy of dwelling in a royal household. He that sits not upon a seat the occupation of which is calculated raise alarm in the minds of malicious people, is alone worthy of dwelling in a royal household. No one should, unasked offer counsel (to a king). Paying homage in season unto the king, one should silently and respectfully sit beside the king, for kings take umbrage at babblers, and disgrace laying counsellors. A wise person should not contact friendship with the king's wife, nor with the inmates of the inner apartments, nor with those that are objects of royal displeasure. One about the king should do even the most unimportant acts and with the king's knowledge. Behaving thus with a sovereign, one doth not come by harm. Even if an individual attain the highest office, he should, as long as he is not asked or commanded, consider himself as born-blind, having regard to the king's dignity, for O repressers of foes, the rulers of men do not forgive even their sons and grandsons and brothers when they happen to tamper with their dignity. Kings should be served with regardful care, even as Agni and other god; and he that is disloyal to his sovereign, is certainly destroyed by him. Renouncing anger, and pride, and negligence, it behoveth a man to follow the course directed by the monarch. After carefully deliberating on all things, a person should set forth before the king those topics that are both profitable and pleasant; but should a subject be profitable without being pleasant, he should still communicate it, despite its disagreeableness. It behoveth a man to be well-disposed towards the king in all his interests, and not to indulge in speech that is alike unpleasant and profitless. Always thinking--I am not liked by the king--one should banish negligence, and be intent on bringing about what is agreeable and advantageous to him. He that swerveth not from his place, he that is not friendly to those that are hostile to the king, he that striveth not to do wrong to the king, is alone worthy to dwell in a royal household. A learned man should sit either on the king's right or the left; he should not sit behind him for that is the place appointed for armed guards, and to sit before him is always interdicted. Let none, when the king is engaged in doing anything (in respect of his servants) come forward pressing himself zealously before others, for even if the aggrieved be very poor, such conduct would still be inexcusable.[7] It behoveth no man to reveal to others any lie the king may have told inasmuch as the king bears ill will to those that report his falsehoods. Kings also always disregard persons that regard themselves as learned. No man should be proud thinking--I am brave, or, I am intelligent, but a person obtains the good graces of a king and enjoys the good things of life, by behaving agreeably to the wishes of the king. And, O Bharata, obtaining things agreeable, and wealth also which is so hard to acquire, a person should always do what is profitable as well as pleasant to the king. What man that is respected by the wise can even think of doing mischief to one whose ire is great impediment and whose favour is productive of mighty fruits? No one should move his lips, arms and thighs, before the king. A person should speak and spit before the king only mildly. In the presence of even laughable objects, a man should not break out into loud laughter, like a maniac; nor should one show (unreasonable) gravity by containing himself, to the utmost. One should smile modestly, to show his interest (in what is before him). He that is ever mindful of the king's welfare, and is neither exhilarated by reward nor depressed by disgrace, is alone worthy of dwelling in a royal household. That learned courtier who always pleaseth the king and his son with agreeable speeches, succeedeth in dwelling in a royal household as a favourite. The favourite courtier who, having lost the royal favour for just reason, does not speak evil of the king, regains prosperity. The man who serveth the king or liveth in his domains, if sagacious, should speak in praise of the king, both in his presence and absence. The courtier who attempts to obtain his end by employing force on the king, cannot keep his place long and incurs also the risk of death. None should, for the purpose of self-interest, open communications with the king's enemies.[8] Nor should one distinguish himself above the king in matters requiring ability and talents. He that is always cheerful and strong, brave and truthful, and mild, and of subdued senses, and who followeth his master like his shadow, is alone worthy to dwell in a royal household. He that on being entrusted with a work, cometh forward, saying,--I will do this--is alone worthy of living in a royal household. He that on being entrusted with a task, either within the king's dominion or out of it, never feareth to undertake it, is alone fit to reside in a royal household. He that living away from his home, doth no remember his dear ones, and who undergoeth (present) misery in expectation of (future) happiness, is alone worthy of dwelling in a royal household. One should not dress like the king, nor should one indulge, in laughter in the king's presence nor should one disclose royal secrets. By acting thus one may win royal favour. Commissioned to a task, one should not touch bribes for by such appropriation one becometh liable to fetters or death. The robes, ornaments, cars, and other things which the king may be pleased to bestow should always be used, for by this, one winneth the royal favour. Ye children, controlling your minds, do ye spend this year, ye sons of Pandu, behaving in this way. Regaining your own kingdom, ye may live as ye please."
Yudhishthira said, "We have been well taught by thee. Blessed be thou. There is none that could say so to us, save our mother Kunti and Vidura of great wisdom. It behoveth thee to do all that is necessary now for our departure, and for enabling us to come safely through this woe, as well as for our victory over the foe."
Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that best of Brahmanas, performed according to the ordinance the rites ordained in respect of departure. And lighting up their fires, he offered, with mantras, oblations on them for the prosperity and success of the Pandavas, as for their reconquest of the whole world. And walking round those fires and round the Brahmanas of ascetic wealth, the six set out, placing Yajnaseni in their front. And when those heroes had departed, Dhaumya, that best of ascetics, taking their sacred fires, set out for the Panchalas. And Indrasena, and others already mentioned, went to the Yadavas, and looking after the horses and the cars of the Pandavas passed their time happily and in privacy."
SECTION V
Vaisampayana said, "Girding their waists with swords, and equipped with finger-protectors made of iguana skins and with various weapons, those heroes proceeded in the direction of the river Yamuna. And those bowmen desirous of (speedily) recovering their kingdom, hitherto living in inaccessible hills and forest fastnesses, now terminated their forest-life and proceeded to the southern bank of that river. And those mighty warriors endued with great strength and hitherto leading the lives of hunters by killing the deer of the forest, passed through Yakrilloma and Surasena, leaving behind, on their right, the country of the Panchalas, and on their left, that of the Dasarnas. And those bowmen, looking wan and wearing beards and equipped with swords, entered Matsya's dominions leaving the forest, giving themselves out as hunters. And on arriving at that country, Krishna addressed Yudhishthira, saying, 'We see footpaths here, and various fields. From this it appears that Virata's metropolis is still at a distance. Pass we here what part of the night is still left, for great is my fatigue."
Yudhishthira answered, "O Dhananjaya of Bharata's race, do thou take up Panchali and carry her. Just on emerging from this forest, we arrive at the city."
Vaisampayana continued, "Thereupon like the leader of a herd of elephants, Arjuna speedily took up Draupadi, and on coming to the vicinity of the city, let her down. And on reaching the city, Ruru's son (Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our weapons, before entering the city? If, O child, we enter it with our weapons about us, we shall thereby surely excite the alarm of the citizens. Further, the tremendous bow, the Gandiva, is known to all men, so that people will, without doubt, recognise us soon. And if even one of us is discovered, we shall, according to promise, have to pass another twelve years in the forest.'"
Arjuna said, "Hard by yon cemetery and near that inaccessible peak is a mighty Sami tree, throwing-about its gigantic branches and difficult to ascend. Nor is there any human being, who, I think, O Pandu's son, will espy us depositing our arms at that place. That tree is in the midst of an out-of-the way forest abounding in beasts and snakes, and is in the vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree, let us, O Bharata, go to the city, and live there, free from anxiety!"
Vaisampayana continued, "Having O bull of the Bharata race spoken thus to king Yudhishthira the just, Arjuna prepared to deposit the weapons (on the tree). And that bull among the Kurus, then loosened the string of the large and dreadful Gandiva, ever producing thundering twang and always destructive of hostile hosts, and with which he had conquered, on a single car, gods and men and Nagas and swelling provinces. And the warlike Yudhishthira, that represser of foes, unfastened the undecaying string of that bow with which he had defended the field of Kurukshstra. And the illustrious Bhimasena unstrung that bow by means of which that sinless one had vanquished in fight the Panchals and the lord of Sindhu, and with which, during his career of conquest, he had, single-handed, opposed innumerable foes, and hearing whose twang which was like unto the roar of the thunder or the splitting of a mountain, enemies always fly (in panic) from the field of battle. And that son of Pandu of coppery complexion and mild speech who is endued with great prowess in the field, and is called Nakula in consequence of his unexampled beauty in the family, then unfastened the string of that bow with which he had conquered all the regions of the west. And the heroic Sahadeva also, possessed of a mild disposition, then united the string of that bow with which he had subjugated the countries of the south. And with their bows, they put together their long and flashing swords, their precious quivers, and their arrows sharp as razors. And Nakula ascended the tree, and deposited on it the bows and the other weapons. And he tied them fast on those parts of the tree which he thought would not break, and where the rain would not penetrate. And the Pandavas hung up a corpse (on the tree), knowing that people smelling the stench of the corpse would say--here sure, is a dead body, and avoid the tree from a distance. And on being asked by the shepherds and cowherds regarding the corpse, those repressers of foes said unto them, 'This is our mother, aged one hundred and eighty years. We have hung up her dead body, in accordance with the custom observed by our forefathers.' And then those resisters of foes approached the city. And for purposes of non-discovery Yudhisthira kept these (five) names for himself and his brothers respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great city, with the view to passing the thirteenth year undiscovered in that kingdom, agreeably to the promise (to Duryodhana)."
SECTION VI
Vaisampayana said, "And while Yudhishthira was on his way to the delightful city of Virata, he began to praise mentally the Divine Durga, the Supreme Goddess of the Universe, born on the womb of Yasoda, and fond of the boons bestowed on her by Narayana, sprung from the race of cowherd Nanda, and the giver of prosperity, the enhancer (of the glory) of (the worshipper's) family, the terrifier of Kansa, and the destroyer of Asuras,--and saluted the Goddess--her who ascended the skies when dashed (by Kansa) on a stony platform, who is the sister of Vasudeva, one who is always decked in celestial garlands and attired in celestial robes,--who is armed with scimitar and shield, and always rescues the worshipper sunk in sin, like a cow in the mire, who in the hours of distress calls upon that eternal giver of blessings for relieving him of their burdens. And the king, desirous with his brothers of obtaining a sight of the Goddess, invoked her and began to praise her by reciting various names derived from (approved) hymns. And Yudhishthira said, 'Salutations to thee, O giver of boons. O thou that art identical with Krishna, O maiden, O thou that hast observed the vow of Brahmacharya, O thou of body bright as the newly-risen Sun, O thou efface beautiful as the full moon. Salutations to thee, O thou of four hands and four faces, O thou of fair round hips and deep bosom, O thou that wearest bangles made of emeralds and sapphires, O thou that bearest excellent bracelets on thy upper arm. Thou shinest, O Goddess, as Padma, the consort of Narayana. O thou that rangest the etherial regions, thy true form and thy Brahmacharya are both of the purest kind. Sable as the black clouds, thy face is beautiful as that of Sankarshana. Thou bearest two large arms long as a couple of poles raised in honour of Indra. In thy (six) other arms thou bearest a vessel, a lotus, a bell, a noose, a bow, a large discus, and various other weapons. Thou art the only female in the universe that possesses! the attribute of purity. Thou art decked with a pair of well-made ears graced with excellent rings. O Goddess, thou shinest with a face that challengeth the moon in beauty. With an excellent diadem and beautiful braid with robes made of the bodies of snakes, and with also the brilliant girdle round thy hips, thou shinest like the Mandara mountain encircled with snakes. Thou shinest also with peacock-plumes standing erect on thy head, and thou hast sanctified the celestial regions by adopting the vow of perpetual maiden-hood. It is for this, O thou that hast slain the Mahishasura, [9] that thou art praised and worshipped by the gods for the protection of the three worlds. O thou foremost of all deities, extend to me thy grace, show me thy mercy, and be thou the source of blessings to me. Thou art Jaya and Vijaya, and it is thou that givest victory in battle. Grant me victory, O Goddess, and give me boons also at this hour of distress. Thy eternal abode is on Vindhya--that foremost of mountains. O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and animal sacrifice. Capable of going everywhere at will, and bestowing boons on thy devotees, thou art ever followed in thy journeys by Brahma and the other gods. By them that call upon thee for the relief of their burdens, and by them also that bow to thee at daybreak on Earth, there is nothing that cannot be attained in respect either of offspring or wealth. And because thou rescuest people from difficulties whether when they are afflicted in the wilderness or sinking in the great ocean, it is for this that thou art called Durga[10] by all. Thou art the sole refuge of men when attacked by robbers or while afflicted in crossing streams and seas or in wilderness and; forests. Those men that remember thee are never prostrated, O great Goddess. Thou art Fame, thou art Prosperity, thou art Steadiness, thou art Success; thou art the Wife, thou art men's Offspring, thou art Knowledge, and thou art the Intellect. Thou art the two Twilights, the Night Sleep, Light--both solar and lunar, Beauty, Forgiveness, Mercy, and every other thing. Thou dispellest, worshipped by the devotees their fetters, ignorance, loss of children and loss of wealth, disease, death, and fear. I, who have been deprived of my kingdom, seek thy protection. And as I bow to thee with bended head, O Supreme Goddess, grant me protection, O thou of eyes like lotus leaves. And be thou as boon-giving Truth unto us that are acting according to Truth. And, O Durga, kind as thou art unto all that seek thy protection, and affectionate unto all thy devotees, grant me protection!'"
Vaisampayana continued, "Thus praised by the son of Pandu, the Goddess showed herself unto him. And approaching the king, she addressed him in these words, 'O mighty armed king, listen, O Lord, to these words of mine. Having vanquished and slain the ranks of the Kauravas through my grace, victory in battle will soon be thine. Thou shalt again lord it over the entire Earth, having made thy dominions destitute of thorns. And, O king, thou shalt also, with thy brothers, obtain great happiness. And through my grace, joy and health will be thine. And they also in the world who will recite my attributes and achievements will be freed from their sins, and gratified. I will bestow upon them kingdom, long life, beauty of person, and offspring. And they, O king, who will invoke me, after thy manner, in exile or in the city, in the midst of battle or of dangers from foes, in forests or in inaccessible deserts, in seas or mountain fastnesses, there is nothing that they will not obtain in this world. And ye sons of Pandu, he will achieve success in every business of his that will listen to, or himself recite with devotion, this excellent hymn. And through my grace neither the Kuru's spies, nor those that dwell in the country of the Matsyas, will succeed in recognising you all as long as ye reside in Virata's city!' And having said these words unto Yudhishthira, that chastiser of foes, and having arranged for the protection of the sons of Pandu, the Goddess disappeared there and then."
SECTION VII
Vaisampayana said, "Then tying up in his cloth dice made of gold and set with lapis lazuli, and holding them below his arm-pit, king Yudhishthira,--that illustrious lord of men--that high-souled perpetuator of the Kuru race, regarded by kings, irrepressible in might, and like unto a snake of virulent poison,--that bull among men, endued with strength and beauty and prowess, and possessed of greatness, and resembling in form a celestial though now like unto the sun enveloped in dense clouds, or fire covered with ashes, first made his appearance when the famous king Virata was seated in his court. And beholding with his followers that son of Pandu in his court, looking like the moon hid in clouds and possessed of a face beautiful as the full moon, king Virata addressed his counsellors and the twice-born ones and the charioteers and the Vaisyas and others, saying, "Enquire ye who it is, so like a king that looketh on my court for the first time. He cannot be a Brahmana. Methinks he is a man of men, and a lord of earth. He hath neither slaves, nor cars, nor elephants with him, yet he shineth like the very Indra. The marks on his person indicate him to be one whose coronal locks have undergone the sacred investiture. Even this is my belief. He approacheth me without any hesitation, even as an elephant in rut approacheth an assemblage of lotuses!'
"And as the king was indulging in these thoughts, that bull among men, Yudhishthira, came before Virata and addressed him, saying, 'O great king, know me for a Brahmana who, having lost his all hath come to thee for the means of subsistence. I desire, O sinless one, to live here beside thee acting under thy commands,[11] O lord. The king then, well-pleased, replied unto him saying, 'Thou art welcome. Do thou then accept the appointment thou seekest!' And having appointed the lion among kings in the post he had prayed for, king Virata addressed him with a glad heart, saying, 'O child, I ask thee from affection, from the dominions of what king dost thou come hither? Tell me also truly what is thy name and family, and what thou hast a knowledge of.'"
Yudhishthira said, "My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."
Virata replied, "I will grant thee whatever boon thou mayst desire. Do thou rule the Matsyas.--I shall remain in submission to thee. Even cunning gamblers are liked by me. Thou, on the other hand, art like a god, and deservest a kingdom."
Yudhishthira said, "My first prayer, O lord of earth, is that I may not be involved in any dispute (on account of dice) with low people. Further, a person defeated by me (at dice) shall not be permitted to retain the wealth (won by me). Let this boon be granted to me through thy grace."
Virata replied, "I shall certainly slay him who may happen to displease thee, and should be one of the twice-born ones, I shall banish him from my dominions. Let the assembled subjects listen! Kanka is as much lord of this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride the same vehicles as I. And there shall also be at thy disposal apparel in plenty, and various kinds of viands and drinks. And thou shalt look into my affairs, both internal and external. And for thee all my doors shall be open. When men out of employ or of strained circumstances will apply to thee, do thou at all hours bring their words unto me, and I will surely give them whatever they desire. No fear shall be thine as long as thou residest with me."
Vaisampayana said, "Having thus obtained an interview with Virata's king, and received from him boons, that heroic bull among men, began to live happily, highly regarded by all. Nor could any one discover him as he lived there."
SECTION VIII
Vaisampayana said, "Then another endued with the dreadful strength and blazing in beauty, approached king Virata, with the playful gait of the lion. And holding in hand a cooking ladle and a spoon, as also an unsheathed sword of sable hue and without a spot on the blade, he came in the guise of a cook illumining all around him by his splendour like the sun discovering the whole world. And attired in black and possessed of the strength of the king of mountains, he approached the king of the Matsyas and stood before him. And beholding that king-like person before him, Virata addressed his assembled subjects saying, 'Who is that youth, that bull among men, with shoulders broad like those of a lion, and so exceedingly beautiful? That person, never seen before, is like the sun. Revolving the matter in my mind, I cannot ascertain who he is, nor can I with even serious thoughts guess the intention of that bull among men (in coming here). Beholding him, it seems to me that he is either the king of the Gandharvas, or Purandara himself. Do ye ascertain who it is that standeth before my eyes. Let him have quickly what he seeks.' Thus commanded by king Virata, his swift-footed messengers went up to the son of Kunti and informed that younger brother of Yudhishthira of everything the king had said. Then the high-souled son of Pandu, approaching Virata, addressed him in words that were not unsuited to his object, saying, 'O foremost of kings, I am a cook, Vallava by name. I am skilled in dressing dishes. Do thou employ me in the kitchen!'"
Virata said, "I do not believe, O Vallava, that cooking is thy office. Thou resemblest the deity of a thousand eyes; and in grace and beauty and prowess, thou shinest among these all as a king!"
Bhima replied, "O king of kings, I am thy cook and servant in the first place. It is not curries only of which I have knowledge, O monarch, although king Yudhishthira always used in days gone by to taste my dishes. O lord of earth, I am also a wrestler. Nor is there one that is equal to me in strength. And engaging in fight with lions and elephants, I shall, O sinless one, always contribute to thy entertainment."
Virata said, "I will even grant thee boons. Thou wilt do what thou wishest, as thou describest thyself skilled in it. I do not, however, think, that this office is worthy of thee, for thou deservest this (entire) earth girt round by the sea. But do as thou likest. Be thou the superintendent of my kitchen, and thou art placed at the head of those who have been appointed there before by me."
Vaisampayana continued, "Thus appointed in the kitchen, Bhima soon became the favourite of king Virata. And, O king, he continued to live there unrecognised by the other servants of Virata as also by other people!"
SECTION IX
Vaisampayana said, "Binding her black, soft, fine, long and faultless tresses with crisped ends into a knotted braid, Draupadi of black eyes and sweet smiles, throwing it upon her right shoulders, concealed it by her cloth. And she wore a single piece of a black and dirty though costly cloth. And dressing herself as a Sairindhri, she began to wander hither and thither in seeming affliction. And beholding her wandering, men and women came to her hastily and addressed her, saying, 'Who are you? And what do you seek?' And she replied, 'I am a king's Sairindhri. I desire to serve any one that will maintain me.' But beholding her beauty and dress, and hearing also her speech that was so sweet, the people could not take her for a maid-servant in search of subsistence. And it came to pass that while looking this way and that from the terrace, Virata's beloved queen, daughter of the king of Kekaya, saw Draupadi. And beholding her forlorn and clad in a single piece of cloth, the queen addressed her saying, 'O beautiful one, who are you, and what do you seek?' Thereupon, Draupadi answered her, saying, 'O foremost of queen, I am Sairindhri. I will serve anybody that will maintain me.' Then Sudeshna said, 'What you say (regarding your profession) can never be compatible with so much beauty. (On the contrary) you might well be the mistress of servants both, male and female. Your heels are not prominent, and your thighs touch each other. And your intelligence is great, and your navel deep, and your words solemn. And your great toes, and bust and hips, and back and sides, and toe-nails, and palms are all well-developed. And your palms, soles, and face are ruddy. And your speech is sweet even as the voice of the swan. And your hair is beautiful, and your bust shapely, and you are possessed of the highest grace. And your hips and bust are plump. And like a Kashmerean mare you are furnished with every auspicious mark. And your eye-lashes are (beautiful) bent, and your nether-lip is like the ruddy ground. And your waist is slender, and your neck bears lines that resemble those of the conch. And your veins are scarcely visible. Indeed, your countenance is like the full moon, and your eyes resemble the leaves of the autumnal lotus, and your body is fragrant as the lotus itself. Verily, in beauty you resemble Sri herself, whose seat is the autumnal lotus. Tell me, O beautiful damsel, who thou art. Thou canst never be a maidservant. Art thou a Yakshi, a Goddess, a Gandharvi, or an Apsara? Art thou the daughter of a celestial, or art thou a female Naga? Art thou the guardian goddess of some city, a Vidyadhari, or a Kinnari,--or art thou Rohini herself? Or art thou Alamvusha, or Misrakesi, Pundarika, or Malini, or the queen of Indra, or of Varuna? Or, art thou the spouse of Viswakarma, or of the creative Lord himself? Of these goddesses who art renowned in the celestial regions, who art thou, O graceful one?'
"Draupadi replied, 'O auspicious lady, I am neither a goddess nor a Gandharvi, nor a Yakshi, nor a Rakshasi. I am a maid-servant of the Sairindhri class. I tell thee this truly. I know to dress the hair to pound (fragrant substances) for preparing unguents, and also to make beautiful and variegated garlands. O beauteous lady, of jasmines and lotuses and blue lilies and Champakas. Formerly I served Krishna's favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas and the foremost beauty of the Kuru race. I wander about alone, earning good food and dress; and as long as I get these, I continue to live in the place where they are obtainable. Draupadi herself called me Malini (maker of garlands).'
"Hearing this, Sudeshna said, 'I would keep thee upon my head itself, if the doubt did not cross my mind that the king himself would be attracted towards thee with his whole heart. Attracted by thy beauty, the females of the royal household and my maids are looking at thee. What male person then is there that can resist thy attraction? Surely, O thou of well-rounded hips, O damsel of exquisite charms, beholding thy form of superhuman beauty, king Virata is sure to forsake me, and will turn to thee with his whole heart. O thou of faultless limbs, O thou that art endued with large eyes casting quick glances, he upon whom thou wilt look with desire is sure to be stricken. O thou of sweet smiles, O thou that possessest a faultless form, he that will behold thee constantly, will surely catch the flame. Even as a person that climbs up a tree for compassing his own destruction, even as the crab conceives for her own ruin, I may, O thou of sweet smiles, bring destruction upon myself by harbouring thee.'
"Draupadi replied, 'O fair lady, neither Virata nor any other person will be able to have me, for my five youthful husbands, who are Gandharvas and sons of a Gandharva king of exceeding power, always protect me. None can do me a wrong. It is the wish of my Gandharva husbands that I should serve only such persons as will not give me to touch food already partaken of by another, or tell me to wash their feet. Any man that attempts to have me like any common woman, meeteth with death that very night. No one can succeed in having me, for, O beautiful lady, O thou of sweet smiles, those beloved Gandharvas, possessed of great energy and mighty strength always protect me secretly.'
"Sudeshna said, 'O thou that bringest delight to the heart, if it is as thou sayest, I will take thee into my household. Thou shalt not have to touch food that hath been partaken of by another, or to wash another's feet.'
"Vaisampayana continued, 'Thus addressed by Virata's wife, O Janamejaya, Krishna (Draupadi) ever devoted to her lords, began to live in that city. Nor could anyone ascertain who in reality she was!'"
SECTION X
"Vaisampayana said, 'Then clad in a cowherd's dress, and speaking the dialect of cowherds, Sahadeva came to the cowpen of Virata's city. And beholding that bull among men, who was shining in splendour, the king was struck with amazement. And he directed his men to summon Sahadeva. And when the latter came, the king addressed him, saying, 'To whom dost thou belong? And whence dost thou come? And what work dost thou seek? I have never seen thee before. O bull among men, tell me truly about thee.'
'Having come before the king that afflicter of foes, Sahadeva answered in accents deep as the roar of the cloud, 'I am a Vaisya, Arishtanemi by name. I was employed as a cowherd in the service of those bulls of the Kuru race, the sons of Pandu. O foremost of men, I intend now to live beside thee, for I do not know where those lions among kings, the sons of Pritha, are. I cannot live without service, and, O king, I do not like to enter into the service of anyone else save thee.'
"Hearing these words, Virata said, 'Thou must either be a Brahmana or a Kshatriya. Thou lookest as if thou wert the lord of the entire earth surrounded by the sea. Tell me truly, O thou that mowest down thy foes. The office of a Vaisya is not fit for thee. Tell me from the dominions of what king thou comest, and what thou knowest, and in what capacity thou wouldst remain with us, and also what pay thou wouldst accept.'
"Sahadeva answered, 'Yudhishthira, the eldest of the five sons of Pandu, had one division of kine numbering eight hundred and ten thousand, and another, ten thousand, and another, again, twenty thousand, and so on. I was employed in keeping those cattle. People used to call me Tantripala. I know the present, the past, and the future of all kine living within ten Yojanas, and whose tale has been taken. My merits were known to that illustrious one, and the Kuru king Yudhishthira was well-pleased with me. I am also acquainted with the means which aid kine in multiplying within a short time, and by which they may enjoy immunity from disease. Also these arts are known to me. I can also single out bulls having auspicious marks for which they are worshipped by men, and by smelling whose urine, the barren may conceive.'
"Virata said, 'I have a hundred thousand kine divided into distinct herds. All those together with their keepers, I place in thy charge. Henceforth my beasts will be in thy keep.'
"Vaisampayana continued, 'Then, O king, undiscovered by that monarch, that lord of men, Sahadeva, maintained by Virata, began to live happily. Nor did anyone else (besides his brothers) recognise him.'"
SECTION XI
"Vaisampayana said, 'Next appeared at the gate of the ramparts another person of enormous size and exquisite beauty decked in the ornaments of women, and wearing large ear-rings and beautiful conch-bracelets overlaid with gold. And that mighty-armed individual with long and abundant hair floating about his neck, resembled an elephant in gait. And shaking the very earth with his tread, he approached Virata and stood in his court. And beholding the son of the great Indra, shining with exquisite lustre and having the gait of a mighty elephant,--that grinder of foes having his true form concealed in disguise, entering the council-hall and advancing towards the monarch, the king addressed all his courtiers, saying, 'Whence doth this person come? I have never heard of him before.' And when the men present spoke of the newcomer as one unknown to them, the king wonderingly said, 'Possessed of great strength, thou art like unto a celestial, and young and of darkish hue, thou resemblest the leader of a herd of elephants. Wearing conch-bracelets overlaid with gold, a braid, and ear-rings, thou shinest yet like one amongst those that riding on chariots wander about equipped with mail and bow and arrows and decked with garlands and fine hair. I am old and desirous of relinquishing my burden. Be thou like my son, or rule thou like myself all the Matsyas. It seemeth to me that such a person as thou can never be of the neuter sex.'
"Arjuna said, 'I sing, dance, and play on instruments. I am proficient in dance and skilled in song. O lord of men, assign me unto (the princess) Uttara. I shall be dancing-master to the royal maiden. As to how I have come by this form, what will it avail thee to hear the account which will only augment my pain? Know me, O king of men, to be Vrihannala, a son or daughter without father or mother.'
"Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my daughter, and those like her, in dancing. To me, however, this office seemeth unworthy of thee. Thou deserves! (the dominion of) the entire earth girt round by the ocean.'
"Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala in dancing, music, and other fine arts, and consulting with his various ministers forthwith caused him to be examined by women. And learning that this impotency was of a permanent nature, he sent him to the maiden's apartments. And there the mighty Arjuna began giving lessons in singing and instrumental music to the daughter of Virata, her friends, and her waiting-maids, and soon won their good graces. And in this manner the self-possessed Arjuna lived there in disguise, partaking of pleasures in their company, and unknown to the people within or without the palace.'"
SECTION XII
"Vaisampayana said, 'After a while, another powerful son of Pandu was seen making towards king Virata in haste. And as he advanced, he seemed to everyone like solar orb emerged from the clouds. And he began to observe the horses around. And seeing this, the king of the Matsyas said to his followers, 'I wonder whence this man, possessed of the effulgence of a celestial, cometh. He looks intently at my steeds. Verily, he must be proficient in horse-lore. Let him be ushered into my presence quickly. He is a warrior and looks like a god!' And that destroyer of foes then went up to the king and accosted him, saying, 'Victory to thee, O king, and blest be ye.' As a trainer of horses, I have always been highly esteemed by kings. I will be a clever keeper of thy horses.'
"Virata said, 'I will give thee vehicles, wealth, and spacious quarters. Thou shalt be the manager of my horses. But first tell me whence thou comest, who thou art, and how also thou happenest to come here. Tell us also all the arts thou art master of.' Nakula replied, 'O mower of enemies, know that Yudhishthira is the eldest brother of the five sons of Pandu. I was formerly employed by him to keep his horses. I am acquainted with the temper of steeds, and know perfectly the art of breaking them. I know also how to correct vicious horses, and all the methods of treating their diseases. No animal in my hands becometh weak or ill. Not to speak of horses, even mares in my hands will never be found to be vicious. People called me Granthika by name and so did Yudhishthira, the son of Pandu.'
"Virata said, 'Whatever horses I have, I consign to thy care even from today. And all the keepers of my horses and all my charioteers will from today be subordinate to thee. If this suits thee, say what remuneration is desired by thee. But, O thou that resemblest a celestial, the office of equerry is not worthy of thee. For thou lookest like a king and I esteem thee much. The appearance here hath pleased me as much as if Yudhishthira himself were here. Oh, how does that blameless son of Pandu dwell and divert himself in the forest, now destitute of servants as he is.'
"Vaisampayana continued, 'That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata's protection. And it was in this manner then the sons of Pandu, the very sight of whom had never been fruitless, continued to live in the country of the Matsyas. And true to their pledge those lords of the earth bounded by her belt of seas passed their days of incognito with great composure notwithstanding their poignant sufferings.'"
SECTION XIII
(Samayapalana Parva)
"Janamejaya said, 'While living thus disguised in the city of the Matsyas, what did those descendants of the Kuru race endued with great prowess, do, O regenerate one!'
"Vaisampayana said, 'Hear, O king, what those descendants of Kuru did while they dwelt thus in disguise in the city of the Matsyas, worshipping the king thereof. By the grace of the sage Trinavindu and of the high-souled lord of justice, the Pandavas continued to live unrecognised by others in the city of Virata. O lord of men, Yudhishthira, as courtier made himself agreeable to Virata and his sons as also to all the Matsyas. An adept in the mysteries of dice, the son of Pandu caused them to play at dice according to his pleasure and made them sit together in the dice-hall like a row of birds bound in a string. And that tiger among men, king Yudhishthira the Just, unknown to the monarch, distributed among his brothers, in due proportion, the wealth he won from Virata. And Bhimasena on his part, sold to Yudhishthira for price, meat and viands of various kinds which he obtained from the king. And Arjuna distributed among all his brothers the proceeds of worn-out cloths which he earned in the inner apartments of the palace. And Sahadeva, too, who was disguised as a cowherd gave milk, curds and clarified butter to his brothers. And Nakula also shared with his brothers the wealth the king gave him, satisfied with his management of the horses. And Draupadi, herself in a pitiable condition, looked after all those brothers and behaved in such a way as to remain unrecognized. And thus ministering unto one another's wants, those mighty warriors lived in the capital of Virata as hidden from view, as if they were once more in their mother's womb. And those lords of men, the sons of Pandu, apprehensive of danger from the son of Dhritarashtra, continued to dwell there in concealment, watching over their wife Draupadi. And after three months had passed away, in the fourth, the grand festival in honour of the divine Brahma which was celebrated with pomp in the country of the Matsyas, came off. And there came athletes from all quarters by thousands, like hosts of celestials to the abode of Brahma or of Siva to witness that festival. And they were endued with huge bodies and great prowess, like the demons called Kalakhanjas. And elated with their prowess and proud of their strength, they were highly honoured by the king. And their shoulders and waists and necks were like those of lions, and their bodies were very clean, and their hearts were quite at ease. And they had many a time won success in the lists in the presence of kings. And amongst them there was one who towered above the rest and challenged them all to a combat. And there was none that dared to approach him as he proudly stalked in the arena. And when all the athletes stood sad and dispirited, the king of the Matsyas made him fight with his cook. And urged by the king, Bhima made up his mind reluctantly, for he could not openly disobey the royal behest. And that tiger among men then having worshipped the king, entered the spacious arena, pacing with the careless steps of a tiger. And the son of Kunti then girded up his loins to the great delight of the spectators. And Bhima then summoned to the combat that athlete known by the name of Jimuta who was like unto the Asura Vritra whose prowess was widely known. And both of them were possessed of great courage, and both were endued with terrible prowess. And they were like a couple of infuriate and huge-bodied elephants, each sixty years old. And those brave tigers among men then cheerfully engaged in a wrestling combat, desirous of vanquishing each other. And terrible was the encounter that took place between them, like the clash of the thunderbolt against the stony mountain-breast. And both of them were exceedingly powerful and extremely delighted at each other's strength. And desirous of vanquishing each other, each stood eager to take advantage of his adversary's lapse. And both were greatly delighted and both looked like infuriate elephants of prodigious size. And various were the modes of attack and defence that they exhibited with their clenched fists.[12] And each dashed against the other and flung his adversary to a distance. And each cast the other down and pressed him close to the ground. And each got up again and squeezed the other in his arms. And each threw the other violently off his place by boxing him on the breast. And each caught the other by the legs and whirling him round threw him down on the ground. And they slapped each other with their palms that struck as hard as the thunderbolt. And they also struck each other with their outstretched fingers, and stretching them out like spears thrust the nails into each other's body. And they gave each other violent kicks. And they struck knee and head against head, producing the crash of one stone against another. And in this manner that furious combat between those warriors raged on without weapons, sustained mainly by the power of their arms and their physical and mental energy, to the infinite delight of the concourse of spectators. And all people, O king, took deep interest in that encounter of those powerful wrestlers who fought like Indra and the Asura Vritra. And they cheered both of them with loud acclamations of applause. And the broad-chested and long-armed experts in wrestling then pulled and pressed and whirled and hurled down each other and struck each other with their knees, expressing all the while their scorn for each other in loud voices. And they began to fight with their bare arms in this way, which were like spiked maces of iron. And at last the powerful and mighty-armed Bhima, the slayer of his foes, shouting aloud seized the vociferous athlete by the arms even as the lion seizes the elephant, and taking him up from the ground and holding him aloft, began to whirl him round, to the great astonishment of the assembled athletes and the people of Matsya. And having whirled him round and round a hundred times till he was insensible, the strong-armed Vrikodara dashed him to death on the ground. And when the brave and renowned Jimuta was thus killed, Virata and his friends were filled with great delight. And in the exuberance of his joy, the noble-minded king rewarded Vallava then and there with the liberality of Kuvera. And killing numerous athletes and many other men possessed of great bodily strength, he pleased the king very much. And when no one could be found there to encounter him in the lists, the king made him fight with tigers and lions and elephants. And the king also made him battle with furious and powerful lions in the harem for the pleasure of the ladies. And Arjuna, too, pleased the king and all the ladies of the inner apartments by singing and dancing. And Nakula pleased Virata, that best of kings, by showing him fleet and well-trained steeds that followed him wherever he went. And the king, gratified with him, rewarded him with ample presents. And beholding around Sahadeva a herd of well-trained bullocks, Virata that bull among men, bestowed upon him also wealth of diverse kinds. And, O king, Draupadi distressed to see all those warriors suffer pain, sighed incessantly. And it was in this way that those eminent persons lived there in disguise, rendering services unto king Virata.'"
SECTION XIV
(Kichaka-badha Parva)
"Vaisampayana said, 'Living in such disguise, those mighty warriors, the sons of Pritha, passed ten months in Matsya's city. And, O monarch, although herself deserving to be waited upon by others, the daughter of Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon Sudeshna. And residing thus in Sudeshna's apartments, the princess of Panchala pleased that lady as also the other females of the inner apartments. And it came to pass that as the year was about to expire, the redoubtable Kichaka, the Commander of Virata's forces, chanced to behold the daughter of Drupada. And beholding that lady endued with the splendour of a daughter of the celestials, treading the earth like a goddess, Kichaka, afflicted with the shafts of Kama, desired to possess her. And burning with desire's flame, Virata's general came to Sudeshna (his sister) and smilingly addressed her in these words, 'This beauteous lady had never before been seen by me in king Virata's abode. This damsel maddens me with her beauty, even as a new wine maddens one with its fragrance. Tell me, who is this graceful and captivating lady possessed of the beauty of a goddess, and whose she is, and whence she hath come. Surely, grinding my heart she hath reduced me to subjection. It seems to me that (save her) there is no other medicine for my illness. O, this fair hand-maid of thine seemeth to me to be possessed of the beauty of a goddess. Surely, one like her is ill suited to serve thee. Let her rule over me and whatever is mine. O, let her grace my spacious and beautiful palace, decked with various ornaments of gold, full of viands and drinks in profusion, with excellent plates, and containing every kind of plenty, besides elephants and horses and cars in myriads. And having consulted with Sudeshna thus, Kichaka went to princess Draupadi, and like a jackal in the forest accosting a lioness, spoke unto Krishna these words in a winning voice, 'Who and whose art thou, O beautiful one? And O thou of beautiful face, whence hast thou come to the city of Virata? Tell me all this, O fair lady. Thy beauty and gracefulness are of the very first order and the comeliness of thy features is unparalleled. With its loveliness thy face shineth ever like the resplendent moon. O thou of fair eye-brows, thy eyes are beautiful and large like lotus-petals. Thy speech also, O thou of beautiful limbs, resembles the notes of the cuckoo. O thou of fair hips, never before in this world have I beheld a woman possessed of beauty like thine, O thou of faultless features. Art thou Lakshmi herself having her abode in the midst of lotuses or, art thou, O slender-waisted one, she who is called Bhuti[13]. Or, which amongst these--Hri, Sri, Kirti and Kanti,--art thou, O thou of beautiful face? Or possessed of beauty like Rati's, art thou, she who sporteth in the embraces of the God of love? O thou that possessest the fairest of eye-brows, thou shinest beautifully even like the lovely light of the moon. Who is there in the whole world that will not succumb to the influence of desire beholding thy face? Endued with unrivalled beauty and celestial grace of the most attractive kind, that face of thine is even like the full moon, its celestial effulgence resembling his radiant face, its smile resembling his soft-light, and its eye-lashes looking like the spokes on his disc? Both thy bosoms, so beautiful and well-developed and endued with unrivalled gracefulness and deep and well-rounded and without any space between them, are certainly worthy of being decked with garlands of gold. Resembling in shape the beautiful buds of the lotus, these thy breast, O thou of fair eye-brows, are even as the whips of Kama that are urging me forward, O thou of sweet smiles, O damsel of slender waist, beholding that waist of thine marked with four wrinkles and measuring but a span, and slightly stooping forward because of the weight of thy breasts, and also looking on those graceful hips of thine broad as the banks of a river, the incurable fever of desire, O beauteous lady, afflicteth me sore. The flaming fire of desire, fierce as a forest conflagration, and fanned by the hope my heart cherisheth of a union with thee is consuming me intensely. O thou of exceeding beauty quench thou that flaming fire kindled by Manmatha. Union with thee is a rain-charged cloud, and the surrender of thy person is the shower that the cloud may drop. O thou of face resembling the moon, the fierce and maddening shafts of Manmatha whetted and sharpened by the desire of a union with thee, piercing this heart of mine in their impetuous course, have penetrated into its core. O black-eyed lady, those impetuous and cruel shafts are maddening me beyond endurance. It behoveth thee to relieve me from this plight by surrendering thyself to me and favouring me with thy embraces. Decked in beautiful garlands and robes and adorned with every ornament, sport thou, O sweet damsel, with me to thy fill. O thou of the gait of an elephant in rut, deserving as thou art of happiness though deprived of it now, it behoveth thee not to dwell here in misery. Let unrivalled weal be thine. Drinking various kinds of charming and delicious and ambrosial wines, and sporting at thy pleasure in the enjoyment of diverse objects of delight, do thou, O blessed lady, attain auspicious prosperity. This beauty of thine and this prime of thy youth, O sweet lady, are now without their use. For, O beauteous and chaste damsel, endued with such loveliness, thou dost not shine, like a graceful garland lying unused and unworn. I will forsake all my old wives. Let them, O thou of sweet smiles, become thy slaves. And I also, O fair damsel, will stay by thee as thy slave, ever obedient to thee, O thou of the most handsome face.' Hearing these words of his, Draupadi replied, 'In desiring me, a female servant of low extraction, employed in the despicable office of dressing hair, O Suta's son, thou desirest one that deserves not that honour. Then, again, I am the wife of others. Therefore, good betide thee, this conduct of thine is not proper. Do thou remember the precept of morality, viz., that persons should take delight only in their wedded wives. Thou shouldst not, therefore, by any means bend thy heart to adultery. Surely abstaining from improper acts is ever the study of those that are good. Overcome by ignorance sinful men under the influence of desire come by either extreme infamy or dreadful calamity.'
"Vaisampayana continued, 'Thus addressed by the Sairindhri, the wicked Kichaka losing control over his senses and overcome by lust, although aware of the numerous evils of fornication, evils condemned by everybody and sometimes leading to the destruction of life itself,--then spoke unto Draupadi, 'It behoveth thee not, O beauteous lady, O thou of graceful features, thus to disregard me who am, O thou of sweet smiles, under the power of Manmatha on thy account. If now, O timid one, thou disregardest me who am under thy influence and who speak to thee so fair, thou wilt, O black-eyed damsel, have to repent for it afterwards. O thou of graceful eye-brows, the real lord of this entire kingdom, O slender-waisted lady, is myself. It is me depending upon whom the people of this realm live. In energy and prowess I am unrivalled on earth. There is no other man on earth who rivals me in beauty of person, in youth, in prosperity, and in the possession of excellent objects of enjoyment. Why it is, O auspicious lady, that having it in thy power to enjoy here every object of desire and every luxury and comfort without its equal, thou preferest servitude. Becoming the mistress of this kingdom which I shall confer on thee, O thou of fair face, accept me, and enjoy, O beauteous one, all excellent objects of desire.' Addressed in these accursed words by Kichaka, that chaste daughter of Drupada answered him thus reprovingly, 'Do not, O son of a Suta, act so foolishly and do not throw away thy life. Know that I am protected by my five husbands. Thou canst not have me. I have Gandharvas for my husbands. Enraged they will slay thee. Therefore, do thou not bring destruction on thyself. Thou intendest to tread along a path that is incapable of being trod by men. Thou, O wicked one, art even like a foolish child that standing on one shore of the ocean intends to cross over to the other. Even if thou enterest into the interior of the earth, or soarest into the sky, or rushest to the other shore of the ocean, still thou wilt have no escape from the hands of those sky-ranging offspring of gods, capable of grinding all foes. Why dost thou today, O Kichaka, solicit me so persistently even as a sick person wisheth for the night that will put a stop to his existence? Why dost thou desire me, even like an infant lying on its mother's lap wishing to catch the moon? For thee that thus solicitest their beloved wife, there is no refuge either on earth or in sky. O Kichaka, hast thou no sense which leads thee to seek thy good and by which thy life may be saved?'"
SECTION XV
"Vaisampayana said, 'Rejected thus by the princess, Kichaka, afflicted with maddening lust and forgetting all sense of propriety, addressed Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy Sairindhri may come into my arms. Do thou, O Sudeshna, adopt the means by which the damsel of the gait of an elephant may accept me; I am dying of absorbing desire.'
"Vaisampayana continued, 'Hearing his profuse lamentations, that gentle lady, the intelligent queen of Virata, was touched with pity. And having taken counsel with her own self and reflected on Kichaka's purpose and on the anxiety of Krishna, Sudeshna addressed the Suta's son in these words, 'Do thou, on the occasion of some festival, procure viands and wines for me. I shall then send my Sairindhri to thee on the pretence of bringing wine. And when she will repair thither do thou in solitude, free from interruption, humour her as thou likest. Thus soothed, she may incline her mind to thee.'
"Vaisampayana continued, 'Thus addressed, he went out of his sister's apartments. And he soon procured wines well-filtered and worthy of a king. And employing skilled cooks, he prepared many and various kinds of choice viands and delicious drinks and many and various kinds of meat of different degrees of excellence. And when all this had been done, that gentle lady Sudeshna, as previously counselled by Kichaka, desired her Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I shall not be able to repair to Kichaka's apartments. Thou thyself knowest, O queen, how shameless he is. O thou of faultless limbs, O beauteous lady, in thy palace I shall not be able to lead a lustful life, becoming faithless to my husbands. Thou rememberest, O gentle lady, O beautiful one, the conditions I had set down before entering thy house. O thou of tresses ending in graceful curls, the foolish Kichaka afflicted by the god of desire, will, on seeing me, offer me insult. Therefore, I will not go to his quarters. Thou hast, O princess, many maids under thee. Do thou, good betide thee, send one of them. For, surely, Kichaka will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he will not harm thee.' And having said this, she handed over a golden vessel furnished with a cover. And filled with apprehension, and weeping, Draupadi mentally prayed for the protection of the gods, and set out for Kichaka's abode for fetching wine. And she said, 'As I do not know another person save my husbands, by virtue of that Truth let Kichaka not be able to overpower me although I may approach his presence.'
"Vaisampayana continued, 'And that helpless damsel then adored Surya for a moment. And Surya, having considered all that she urged, commanded a Rakshasa to protect her invisibly. And from that time the Rakshasa began to attend upon that blameless lady under any circumstances. And beholding Krishna in his presence like a frightened doe, the Suta rose up from his seat, and felt the joy that is felt by a person wishing to cross to the other shore, when he obtains a boat.'"
SECTION XVI
"Kichaka said, 'O thou of tresses ending in beautiful curls, thou art welcome. Surely, the night that is gone hath brought me an auspicious day, for I have got thee today as the mistress of my house. Do what is agreeable to me. Let golden chains, and conchs and bright ear-rings made of gold, manufactured in various countries, and beautiful rubies and gems, and silken robes and deer-skins, be brought for thee. I have also an excellent bed prepared for thee. Come, sitting upon it do thou drink with me the wine prepared from the honey flower.' Hearing these words, Draupadi said, 'I have been sent to thee by the princess for taking away wine. Do thou speedily bring me wine, for she told me that she is exceedingly thirsty.' And this, Kichaka said, 'O gentle lady, others will carry what the princess wants.' And saying this, the Suta's son caught hold of Draupadi's right arm. And at this, Draupadi exclaimed, 'As I have never, from intoxication of the senses, been unfaithful to my husbands even at heart, by that Truth, O wretch, I shall behold thee dragged and lying powerless on the ground.'
"Vaisampayana continued, 'Seeing that large-eyed lady reproving him in that strain, Kichaka suddenly seized her by the end of her upper garment as she attempted to run away. And seized with violence by Kichaka, the beautiful princess, unable to tolerate it, and with frame trembling with wrath, and breathing quickly, dashed him to the ground. And dashed to the ground thus, the sinful wretch tumbled down like a tree whose roots had been cut. And having thrown Kichaka down on the ground when the latter had seized her, she, trembling all over rushed to the court, where king Yudhishthira was, for protection. And while she was running with all her speed, Kichaka (who followed her), seizing her by the hair, and bringing her down on the ground, kicked her in the very presence of the king. Thereupon, O Bharata, the Rakshasa that had been appointed by Surya to protect Draupadi, gave Kichaka a shove with a force mighty as that of the wind. And overpowered by the force of Rakshasa, Kichaka reeled and fell down senseless on the ground, even like an uprooted tree. And both Yudhishthira and Bhimasena who were seated there, beheld with wrathful eyes that outrage on Krishna by Kichaka. And desirous of compassing the destruction of the wicked Kichaka, the illustrious Bhima gnashed his teeth in rage. And his forehead was covered with sweat, and terrible wrinkles appeared thereon. And a smoky exhalation shot forth from his eyes, and his eye-lashes stood on end. And that slayer of hostile heroes pressed his forehead with his hands. And impelled by rage, he was on the point of starting up with speed. Thereat king Yudhishthira, apprehensive of discovery, squeezed his thumbs and commanded Bhima to forbear. And Bhima who then looked like an infuriate elephant eyeing a large tree, was thus forbidden by his elder brother. And the latter said, 'Lookest thou, O cook, for trees for fuel. If thou art in need of faggots, then go out and fell trees.' And the weeping Draupadi of fair hips, approaching the entrance of the court, and seeing her melancholy lords, desirous yet of keeping up the disguise duty-bound by their pledge, with eyes burning in fire, spoke these words unto the king of the Matsyas, 'Alas, the son of a Suta hath kicked today the proud and beloved wife of those whose foe can never sleep in peace even if four kingdoms intervene between him and them. Alas, the son of a Suta hath kicked today the proud and beloved wife of those truthful personages, who are devoted to Brahmanas and who always give away without asking any thing in gift. Alas! the son of a Suta hath kicked today the proud and beloved wife of those, the sounds of whose kettle-drums and the twangs of whose bow-strings are ceaselessly heard. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who are possessed of abundant energy and might, and who are liberal in gifts and proud of their dignity. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who, if they had not been fettered by the ties of duty, could destroy this entire world. Where, alas, are those mighty warriors today who, though living in disguise, have always granted protection unto those that solicit it? Oh, why do those heroes today, endued as they are with strength and possessed of immeasurable energy, quietly suffer, like eunuchs, their dear and chaste wife to be thus insulted by a Suta's son? Oh, where is that wrath of theirs, that prowess, and that energy, when they quietly bear their wife to be thus insulted by a wicked wretch? What can I (a weak woman) do when Virata, deficient in virtue, coolly suffereth my innocent self to be thus wronged by a wretch? Thou dost not, O king, act like a king towards this Kichaka. Thy behaviour is like that of a robber, and doth not shine in a court. That I should thus be insulted in thy very presence, O Matsya, is highly improper. Oh, let all the courtiers here look at this violence of Kichaka. Kichaka is ignorant of duty and morality, and Matsya also is equally so. These courtiers also that wait upon such a king are destitute of virtue.'
"Vaisampayana continued, 'With these and other words of the same kind the beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And hearing her, Virata said, 'I do not know what your dispute has been out of our sight. Not knowing the true cause how can I show my discrimination?' Then the courtiers, having learnt every thing, applauded Krishna, and they all exclaimed, 'Well done!' 'Well done!' and censured Kichaka. And the courtiers said, 'That person who owneth this large-eyed lady having every limb of hers endued with beauty for his wife, possesseth what is of exceeding value and hath no occasion to indulge in any grief. Surely, such a damsel of transcendent beauty and limbs perfectly faultless is rare among men. Indeed, it seems to us that she is a goddess.'
"Vaisampayana continued, 'And while the courtiers, having beheld Krishna (under such circumstances), were applauding her thus, Yudhishthira's forehead, from ire, became covered with sweat. And that bull of the Kuru race then addressed that princess, his beloved spouse, saying, 'Stay not here, O Sairindhri; but retire to the apartments of Sudeshna. The wives of heroes bear affliction for the sake of their husbands, and undergoing toil in ministering unto their lords, they at last attain to region where their husbands may go. Thy Gandharva husbands, effulgent as the sun, do not, I imagine, consider this as an occasion for manifesting their wrath, inasmuch as they do not rush to thy aid. O Sairindhri, thou art ignorant of the timeliness of things, and it is for this that thou weepest as an actress, besides interrupting the play of dice in Matsya's court. Retire, O Sairindhri; the Gandharvas will do what is agreeable to thee. And they will surely display thy woe and take the life of him that hath wronged thee.' Hearing these words the Sairindhri replied, 'They of whom I am the wedded wife are, I ween, extremely kind. And as the eldest of them all is addicted to dice, they are liable to be oppressed by all.'
"Vaisampayana continued, 'And having said this, the fair-hipped Krishna with dishevelled hair and eyes red in anger, ran towards the apartments of Sudhesna. And in consequence of having wept long her face looked beautiful like the lunar disc in the firmament, emerged from the clouds. And beholding her in that condition, Sudeshna asked, 'Who, O beauteous lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who, gentle one, hath done thee wrong? Whence is this thy grief?' Thus addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka struck me in the court in the very presence of the king, as if in the midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of tresses ending in beautiful curls, as Kichaka, maddened by lust hath insulted thee that art incapable of being possessed by him, I shall cause him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even others will slay him,--even they whom he hath wronged, I think it is clear that he will have to go to the abode of Yama this very day!'"
SECTION XVII
"Vaisampayana said, 'Thus insulted by the Suta's son, that illustrious princess, the beautiful Krishna, eagerly wishing for the destruction of Virata's general, went to her quarters. And Drupada's daughter of dark hue and slender waist then performed her ablutions. And washing her body and cloths with water Krishna began to ponder weepingly on the means of dispelling her grief. And she reflected, saying, 'What am I to do? Whither shall I go? How can my purpose be effected?' And while she was thinking thus, she remembered Bhima and said to herself, 'There is none else, save Bhima, that can today accomplish the purpose on which my heart is set!' And afflicted with great grief, the large-eyed and intelligent Krishna possessed of powerful protectors then rose up at night, and leaving her bed speedily proceeded towards the quarters of Bhimasena, desirous of beholding her lord. And possessed of great intelligence, the daughter of Drupada entered her husband's quarters, saying, 'How canst thou sleep while that wretched commander of Virata's forces, who is my foe, yet liveth, having perpetrated today that (foul act)?'
"Vaisampayana continued, 'Then the chamber where Bhima slept, breathing hard like a lion, being filled with the beauty of Drupada's daughter and of the high-souled Bhima, blazed forth in splendour. And Krishna of sweet smiles, finding Bhimasena in the cooking apartments, approached him with the eagerness of a three-year old cow brought up in the woods, approaching a powerful bull, in her first season, or of a she-crane living by the water-side approaching her mate in the pairing season. And the Princess of Panchala then embraced the second son of Pandu, even as a creeper embraces a huge and mighty Sala on the banks of the Gomati. And embracing him with her arms, Krishna of faultless features awaked him as a lioness awaketh a sleeping lion in a trackless forest. And embracing Bhimasena even as a she-elephant embraceth her mighty mate, the faultless Panchali addressed him in voice sweet as the sound of a stringed instrument emitting Gandhara note. And she said, 'Arise, arise! Why dost thou, O Bhimasena, lie down as one dead? Surely, he that is not dead, never suffereth a wicked wretch that hath disgraced his wife, to live.' And awakened by the princess, Bhima of mighty arms, then rose up, and sat upon his couch overlaid with a rich bed. And he of the Kuru race then addressed the princess--his beloved wife, saying, 'For what purpose hast thou come hither in such a hurry? Thy colour is gone and thou lookest lean and pale. Tell me everything in detail. I must know the truth. Whether it be pleasurable or painful, agreeable, or disagreeable, tell me all. Having heard everything, I shall apply the remedy. I alone, O Krishna, am entitled to thy confidence in all things, for it is I who deliver thee from perils again and again! Tell me quickly what is thy wish, and what is the purpose that is in thy view, and return thou to thy bed before others awake.'"
SECTION XVIII
"Draupadi said, 'What grief hath she not who hath Yudhishthira for her husband? Knowing all my griefs, why dost thou ask me? The Pratikamin dragged me to the court in the midst of an assembly of courtiers, calling me a slave. That grief, O Bharata, consumeth me. What other princess, save Draupadi, would live having suffered such intense misery? Who else, save myself, could bear such second insult as the wicked Saindhava offered me while residing in the forest? Who else of my position, save myself, could live, having been kicked by Kichaka in the very sight of the wicked king of the Matsyas? Of what value is life, O Bharata, when thou, O son of Kunti, dost not think me miserable, although I am afflicted with such woes? That vile and wicked wretch, O Bharata, known by the name of Kichaka, who is the brother-in-law of king Virata and the commander of his forces, every day, O tiger among men, addresses me who am residing in the palace as a Sairindhri, saying, 'Do thou become my wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be slain, my heart is bursting like a fruit ripened in season. Censure thou that elder brother of thine addicted to execrable dice, through whose act alone I have been afflicted with such woe. Who else, save him that is a desperate gambler, would play, giving up kingdom and everything including even myself, in order to lead a life in the woods? If he had gambled morning and evening for many years together, staking nishkas by thousand and other kinds of substantial wealth, still his silver, and gold, and robes, and vehicles, and teams, and goats, and sheep, and multitudes of steeds and mares and mules would not have sustained any diminution. But now deprived of prosperity by the rivalry of dice, he sits dumb like a fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was followed by ten thousand elephants adorned with golden garlands now supports himself by casting dice. That Yudhishthira who at Indraprastha was adored by kings of incomparable prowess by hundreds of thousands, that mighty monarch in whose kitchen a hundred thousand maid-servants, plate in hand, used every day to feed numerous guests day and night, that best of liberal men, who gave (every day) a thousand nishkas, alas, even he overwhelmed with woe in consequence of gambling which is the root of all evil, now supporteth himself by casting dice. Bards and encomiasts by thousands decked with ear-rings set with brilliant gems, and gifted with melodious voice, used to pay him homage morning and evening. Alas, that Yudhishthira, who was daily waited upon by a thousand sages of ascetic merit, versed in the Vedas and having every desire gratified, as his courtiers,--that Yudhishthira who maintained eighty-eight thousands of domestic Snatakas with thirty maid-servants assigned unto each, as also ten thousand yatis not accepting anything in gift and with vital seed drawn up,--alas, even that mighty king now liveth in such guise. That Yudhishthira who is without malice, who is full of kindness, and who giveth every creature his due, who hath all these excellent attributes, alas--even he now liveth in such guise. Possessed of firmness and unbaffled prowess, with heart disposed to give every creature his due, king Yudhishthira, moved by compassion, constantly maintained in his kingdom the blind, the old, the helpless, the parentless and all others in his dominions in such distress. Alas, that Yudhishthira becoming a dependant and a servant of Matsya, a caster of dice in his court, now calls himself Kanka. He unto whom while residing at Indraprastha, all the rulers of earth used to pay timely tribute,--alas, even he now begs for subsistence at another's hands. He to whom the kings of the earth were in subjection,--alas, even that king having lost his liberty, liveth in subjection to others. Having dazzled the entire earth like the sun by his energy, that Yudhishthira, alas, is now a courtier of king Virata. O Pandu's son, that Pandava who was respectfully waited upon in court by kings and sages, behold him now waiting upon another. Alas, beholding Yudhishthira a courtier sitting beside another and breathing adulatory speeches to the other, who can help being afflicted with grief? And beholding the highly wise and virtuous Yudhishthira, undeserving as he is of serving others, actually serving another for sustenance, who can help being afflicted with grief? And, O hero, that Bharata who was worshipped in court by the entire earth, do thou now behold him worshipping another. Why then, O Bharata, dost thou not regard me as one afflicted with diverse miseries, like one forlorn and immersed in a sea of sorrow?'"
SECTION XIX
"Draupadi said, 'This O Bharata, that I am going to tell thee is another great grief of mine. Thou shouldst not blame me, for I tell thee this from sadness of heart. Who is there whose grief is not enhanced at sight of thee, O bull of the Bharata race, engaged in the ignoble office of a cook, so entirely beneath thee and calling thyself as one of Vallava caste? What can be sadder than this, that people should know thee as Virata's cook, Vallava by name, and therefore one that is sunk in servitude? Alas, when thy work of the kitchen is over, thou humbly sittest beside Virata, calling thyself as Vallava the cook, then despondency seizeth my heart. When the king of kings in joy maketh thee fight with elephants, and the women of the inner apartments (of the palace) laugh all the while, then I am sorely distressed. When thou fightest in the inner apartments with lions, tigers, and buffaloes, the princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi and those maidservants, leaving their seats, come to assist me and find that instead of suffering any injury in limbs mine is only a swoon, the princess speaks unto her women, saying, 'Surely, it is from affection and the duty begot of intercourse that this lady of sweet smiles grieveth for the exceedingly powerful cook when he fights with the beasts. Sairindhri is possessed of great beauty and Vallava also is eminently handsome. The heart of woman is hard to know, and they, I fancy, are deserving of each other. It is, therefore, likely that the Sairindhri invariably weepeth (at such times) on account of her connection with her lover. And then, they both have entered this royal family at the same time. And speaking such words she always upbraideth me. And beholding me wroth at this, she suspects me to be attached to thee.' When she speaketh thus, great is the grief that I feel. Indeed, on beholding thee, O Bhima of terrible prowess, afflicted with such calamity, sunk as I already am in grief on account of Yudhishthira. I do not desire to live. That youth who on a single car had vanquished all celestials and men, is now, alas, the dancing master of king Virata's daughter. That Pritha's son of immeasurable soul, who had gratified Agni in the forest of Khandava, is now living in the inner apartments (of a palace) like fire hid in a well. Alas, the bull among men, Dhananjaya, who was ever the terror of foes, is now living in a guise that is despaired by all. Alas, he whose mace-like arms have been cicatrized in consequence of the strokes of his bow-string, alas that Dhananjaya is passing the days in grief covering his wrists with bracelets of conchs. Alas, that Dhananjaya the twang of whose bow-string and the sound of whose leathern fences made every foe tremble, now entertains only gladdened women with his songs. Oh, that Dhananjaya whose head was formerly decked with a diadem of solar splendour, is now wearing braids ending in unsightly curls. O Bhima, beholding that terrible bowman, Arjuna, now wearing braids and in the midst of women, my heart is stricken with woe. That high-souled hero who is master of all the celestial weapons, and who is the repository of all the sciences, now weareth ear-rings (like one of the fair sex). That youth whom kings of incomparable prowess could not overpower in fight, even as the waters of the mighty ocean cannot overleap the continents, is now the dancing-master of king Virata's daughters and waits upon them in disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused the entire earth with her mountains and forests, her mobile and immobile things to tremble, and whose birth dispelled all the sorrows of Kunti, that exalted hero, that younger brother of thine, O Bhimasena, now maketh me weep for him. Beholding him coming towards me, decked in golden ear-rings and other ornaments, and wearing on the wrists bracelets of conchs, my heart is afflicted with despondency. And Dhananjaya who hath not a bowman equal unto him on earth in prowess, now passeth his days in singing, surrounded by women. Beholding that son of Pritha who in virtue, heroism and truth, was the most admired in the world, now living in the guise of a woman, my heart is afflicted with sorrow. When I behold, the godlike Partha in the music-hall like an elephant with rent temples surrounded by she-elephants in the midst of females, waiting before Virata the king of the Matsyas, then I lose all sense of directions. Surely, my mother-in-law doth not know Dhananjaya to be afflicted with such extreme distress. Nor doth she know that descendant of the Kuru race, Ajatasatru, addicted to disastrous dice, to be sunk in misery. O Bharata, beholding the youngest of you all, Sahadeva, superintending the kine, in the guise of a cowherd, I grow pale. Always thinking of Sahadeva's plight, I cannot, O Bhimasena, obtain sleep,--what to speak you of the rest? I do not know, O mighty-armed one, what sin Sahadeva may have committed for which that hero of unbaffled prowess suffereth such misery. O foremost of the Bharatas, beholding that beloved brother of thine, that bull among men, employed by Matsya in looking after his kine, I am filled with woe. Seeing that hero of proud disposition gratifying Virata, by living at the head of his cowherds, attired in robes dyed in red. I am attacked with fever. My mother-in-law always applauds the heroic Sahadeva as one possessed of nobility, excellent behaviour, and rectitude of conduct. Ardently attached to her sons, the weeping Kunti stood, embracing Sahadeva while he was about to set out (with us) for the great forest. And she addressed me saying, "Sahadeva is bashful and sweet-speeched, and virtuous. He is also my favourite child. Therefore, O Yajnaseni, tend him in the forest day and night. Delicate and brave, devoted to the king, and always worshipping his elder brother, do thou, O Panchali, feed him thyself.' O Pandava, beholding that foremost of warriors, Sahadeva, engaged in tending kine, and sleeping at night on calf-skins, how can I bear to live? He again who is crowned with the three attributes of beauty, arms, and intelligence, is now the superintendent of Virata's steeds. Behold the change brought on by time. Granthika (Nakula), at sight of whom hostile hosts fled from the field of battle, now traineth horses in the presence of the king, driving them with the speed. Alas, I now see that handsome youth wait upon the gorgeously decked and excellent Virata, the king of the Matsyas, and display horses before him. O son of Pritha, afflicted as I am with all these hundred kinds of misery on account of Yudhishthira, why dost thou, O chastiser of foes, yet deem me happy? Listen now to me, O son of Kunti, as I tell thee of other woes far surpassing these. What can be sadder to me than miseries so various as these should emaciate me while ye are alive.'"
SECTION XX
"Draupadi said, 'Alas, on account of that desperate gambler, I am now under Sudeshna's command, living in the palace in the guise of a Sairindhri. And, O chastiser of foes, behold the plight of poignant woe which I, a princess, am now in. I am living in expectation of the close of this stated period.[14] The extreme of misery, therefore, is mine. Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands. That cause which bringeth on victory, may bring defeat as well. I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes. Nothing is difficult for Destiny and none can over-ride Destiny. It is for this that I am awaiting the return of favourable fortune. As a tank once dried, is filled up once again, so hoping for a change for the better, I await the return of prosperity. When one's business that hath been well-provided for is seen to be frustrated, a truly wise person should never strive for bringing back good fortune. Plunged as I am an sorrow, asked or unasked by thee to explain the purpose of these words spoken by me, I shall tell thee everything. Queen of the sons of Pandu and daughter of Drupada, who else, save myself, would wish to live, having fallen into such a plight? O represser of foes, the misery, therefore, that hath overtaken me, hath really humiliated the entire Kuru race, the Panchalas, and the sons of Pandu. Surrounded by numerous brothers and father-in-law and sons, what other woman having such cause for joy, save myself, would be afflicted with such woe? Surely, I must, in my childhood, have committed act highly offensive to Dhatri through whose displeasure, O bull of the Bharata race, I have been visited with such consequences. Mark, O son of Pandu, the pallour that hath come over my complexion which not even a life in the woods fraught as it was with extreme misery, could bring about. Thou, O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even, I, who was such have now sunk into servitude. Sorely distressed, I can find no rest. That the mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should now live like a fire that hath been put out, maketh me think of all this as attributable to Destiny. Surely, O son of Pritha, it is impossible for men to understand the destinies of creatures (in this world). I, therefore, think this downfall of yours as something that could not be averted by forethought. Alas, she who hath you all, that resemble Indra himself to attend to her comforts--even she, so chaste and exalted, hath now to attend to the comforts of others, that are to her far inferior in rank. Behold, O Pandava, my plight. It is what I do not deserve. You are alive, yet behold this inversion of order that time hath brought. She who had the whole Earth to the verge of the sea under her control, is now under the control of Sudeshna and living in fear of her. She who had dependants to walk both before and behind her, alas, now herself walketh before and behind Sudeshna. This, O Kaunteya, is another grief of mine that is intolerable. O, listen to it. She who had never, save for Kunti, pounded unguents even for her own use, now, good betide thee, poundeth sandal (for others). O Kaunteya, behold these hands of mine which were not so before. Saying this she showed him her hands marked with corns. And she continued, she who had never feared Kunti herself nor thee and thy brothers, now standeth in fear before Virata as a slave, anxious of what that king of kings may say unto her regarding the proper preparation of the unguents, for Matsya liketh not sandal pounded by others.'
"Vaisampayana continued, 'Relating her woes thus, O Bharata, unto Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And then, with words choked in tears, and sighing repeatedly, she addressed Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima, must have been my offence of old unto the gods, for, unfortunate as I am. I am yet alive, when, O Pandava, I should die.'
"Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara, covering his face with those delicate hands of his wife marked with corns, began to weep. And that mighty son of Kunti, holding the hands of Draupadi in his, shed copious tears. And afflicted with great woe, he spoke these words.'"
SECTION XXI
"Bhima said, 'Fie on the might of my arms and fie on the Gandiva of Falguni, inasmuch as thy hands, red before, now become covered with corns. I would have caused a carnage in Virata's court but for the fact that Kunti's son eyed me (by way of forbidding it), or like a mighty elephant. I would, without ado, have crushed the head of Kichaka intoxicated with the pride of sovereignty. When, O Krishna, I beheld thee kicked by Kichaka, I conceived at that instant a wholesale slaughter of the Matsyas. Yudhishthira, however, forbade me by a glance, and, O beauteous lady, understanding his intention I have kept quiet. That we have been deprived of our kingdom, that I have not yet slain the Kurus, that I have not yet taken the heads of Suyodhana and Karna, and Suvala's son Sakuni, and the wicked Duhsasana, these acts and omissions, O lady, are consuming every limb of mine. The thought of those abides in my heart like a javelin implanted in it. O thou of graceful hips, do not sacrifice virtue, and, O noble-hearted lady, subdue thy wrath. If king Yudhishthira hear from thee such rebukes, he will surely put an end to his life. If also Dhananjaya and the twins hear thee speak thus, even they will renounce life. And if these, O slender-waisted maiden, give up life. I also shall not be able to bear my own. In olden days Sarjati's daughter, the beautiful Sukanya, followed into the forest Chyavana of Bhrigu's race, whose mind was under complete control, and over whom, while engaged in ascetic meditation, the ants had built a hill. Thou mayst have heard that Indrasena also who in beauty was like unto Narayani herself, followed her husband aged a thousand years. Thou mayst have heard that Janaka's daughter Sita, the princess of Videha, followed her lord while living in dense woods. And that lady of graceful hips, Rama's beloved wife, afflicted with calamities and persecuted by the Rakshasas, at length regained the company of Rama. Lopamudra also, O timid one, endued with youth and beauty, followed Agastya, renouncing all the objects of enjoyment unattainable by men. And the intelligent and faultless Savitri also followed the heroic Satyavan, the son of Dyumatsena, alone into the world of Yama. Even like these chaste and beautiful ladies that I have named, thou, O blessed girl, bloomest with every virtue. Do thou spend a short while more that is measured by even a half month. And when the thirteenth year is complete, thou wilt (again) become the Queen regnant of a king.' Hearing these words, Draupadi said, 'Unable, O Bhima, to bear my griefs, it is from grief alone that I have shed these tears. I do not censure Yudhishthira. Nor is there any use in dwelling on the past. O Bhima of mighty strength, come quickly forward to the work of the hour. O Bhima, Kaikeyi, jealous of my beauty, always pains me by her endeavours to prevent the king from taking a fancy to me. And understanding this disposition of hers, the wicked-souled Kichaka of immoral ways constantly solicits me himself. Angry with him for this, but then suppressing my wrath I answer that wretch deprived of sense by lust, saying, 'O Kichaka, protect thyself. I am the beloved queen and wife of five Gandharvas. Those heroes in wrath will slay thee that art so rash.' Thus addressed, Kichaka of wicked soul replied unto me, saying, 'I have not the least fear of the Gandharvas, O Sairindhri of sweet smiles. I will slay hundred thousand Gandharvas, encountering them in battle. Therefore, O timid one, do thou consent.' Hearing all this, I again addressed the lust-afflicted Suta, saying, 'Thou art no match for those illustrious Gandharvas. Of respectable percentage and good disposition, I ever adhere to virtue and never wish for the death of any one. It is for this that thou I vest, O Kichaka!' At this, that wight of wicked soul burst out into a loud laughter. And it came to pass that Kaikeyi previously urged by Kichaka, and moved by affection for her brother, and desirous of doing him a good turn, despatched me to him, saying 'Do thou, O Sairindhri, fetch wine from Kichaka's quarter's!' On beholding me the Suta's son at first addressed me in sweet words, and when that failed, he became exceedingly enraged, and intended to use violence. Understanding the purpose of the wicked Kichaka, I speedily rushed towards the place where the king was. Felling me on the ground the wretch then kicked me in the very presence of the king himself and before the eyes of Kanka and many others, including charioteers, and royal favourites, and elephant-riders, and citizens. I rebuked the king and Kanka again and again. The king, however, neither prevented Kichaka, nor inflicted any chastisement on him. The principal ally of king Virata in war, the cruel Kichaka reft of virtue is loved by both the king and the queen. O exalted one, brave, proud, sinful, adulterous, and engrossed in all objects of enjoyment, he earneth immense wealth (from the king), and robs the possessions of others even if they cry in distress. And he never walketh in the path of virtue, nor doth he any virtuous act. Of wicked soul, and vicious disposition, haughty and villainous, and always afflicted by the shafts of Kama, though repulsed repeatedly, if he sees me again, he will outrage me. I shall then surely renounce my life. Although striving to acquire virtue (on my death) your highly meritorious acts will come to naught. Ye that are now obeying your pledge, ye will lose your wife. By protecting, one's wife one's offspring are protected, and by protecting one's offspring, one's own self is protected. And it is because one begets one's own self in one's wife that the wife is called Jaya[15] by the wise. The husband also should be protected by the wife, thinking,--How else will he take his birth in my womb?--I have heard it from Brahmanas expounding the duties of the several orders that a Kshatriya hath no other duty than subduing enemies. Alas, Kichaka kicked me in the very presence of Yudhishthira the Just, and also of thyself, O Bhimasena of mighty strength. It was thou, O Bhima, that didst deliver me from the terrible Jatasura. It was thou also that with thy brothers didst vanquish Jayadratha. Do thou now slay this wretch also who hath insulted me. Presuming upon his being a favourite of the king, Kichaka, O Bharata, hath enhanced my woe. Do thou, therefore, smash this lustful wight even like an earthen pot dashed upon a stone. If, O Bharata, tomorrow's sun sheds his rays upon him who is the source of many griefs of mine, I shall, surely, mixing poison (with some drink), drink it up,--for I never shall yield to Kichaka. Far better it were, O Bhima, that I should die before thee.'
"Vaisampayana Continued, 'Having said this, Krishna, hiding her face in Bhima's breast began to weep. And Bhima, embracing her, consoled her to the best of his power. And having abundantly consoled that slender-waisted daughter of Drupada by means of words fraught with grave reason and sense, he wiped with his hands her face flooded with tears. And thinking of Kichaka and licking with his tongue the corners of his mouth, Bhima, filled with wrath thus spake to that distressed lady.'"
SECTION XXII
"Bhima said, 'I will, O timid one, do even as thou sayest. I will presently slay Kichaka with all his friends. O Yajnaseni of sweet smiles, tomorrow evening, renouncing sorrow and grief, manage to have a meeting with Kichaka. The dancing-hall that the king of the Matsya hath caused to be erected is used by the girls for dancing during the day. They repair, however, to their homes at night. There in that hall, is an excellent and well-placed wooden bed-stead. Even there I will make him see the spirits of his deceased grandsires. But, O beautiful one, when thou holdest converse with him, thou must manage it so that others may not espy thee."
"Vaisampayana continued, 'Having thus conversed with others, and shed tears in grief, they waited for the dawn of that night with painful impatience. And when the night had passed away, Kichaka, rising in the morning, went to the palace, and accosted Draupadi saying, 'Throwing thee down in the court I kicked thee in the presence of the king. Attacked by mighty self, thou couldst not obtain protection. This Virata is in name only the king of the Matsyas. Commanding the forces of this realm it is I, who am the real lord of the Matsyas. Do thou, O timid one, accept me cheerfully. I shall become thy slave. And, O thou of graceful hips, I will immediately give thee a hundred nishkas, and engage a hundred male and a hundred female servants (to tend thee), and will also bestow on thee cars yoked with she-mules. O timid lady, let our union take place.' Draupadi replied, 'O Kichaka, know even this is my condition. Neither thy friends nor thy brothers should know thy union with me. I am a terror of detection by those illustrious Gandharvas. Promise me this, and I yield to thee.' Hearing this Kichaka said, 'I will, O thou of graceful hips, do even as thou sayest. Afflicted by the god of love, I will, O beauteous damsel, alone repair to thy abode for union with thee, O thou of thighs round and tapering like the trunks of the plantain,--so that those Gandharvas, effulgent as the sun, may not come to know of this act of thine.' Draupadi said, 'Do thou, when it is dark, go to the dancing-hall erected by the king of the Matsyas where the girls dance during the day, repairing to their respective homes at night. The Gandharvas do not know that place. We shall then without doubt, escape all censure.'
"Vaisampayana continued, 'Reflecting on the subject of her conversation with Kichaka, that half a day seemed to Krishna as long as a whole month. And the stupid Kichaka also, not knowing that it was Death that had assumed the form of a Sairindhri, returning home experienced the greatest delight. And deprived of sense by lust, Kichaka became speedily engaged in embellishing his person with unguents and garlands and ornaments. And while he was doing all this, thinking of that damsel of large eyes, the day seemed to him to be without an end. And the beauty of Kichaka, who was about to forsake his beauty for ever, seemed to heighten, like the wick of a burning lamp about to expire. And reposing the fullest confidence in Draupadi, Kichaka, deprived of his senses by lust and absorbed in the contemplation of expected meeting, did not even perceive that the day had departed. Meanwhile, the beautiful Draupadi approaching her husband Bhima of the Kuru race, stood before him in the kitchen. And that lady with tresses ending in beautiful curls then spake unto him, saying, 'O chastiser of foes, even as thou hadst directed, I have given Kichaka to understand that our meeting will take place in the dancing-hall. Alone will he come at night to the empty hall. Slay him there, O thou of mighty arms. Do thou, O son of Kunti, repair to that dancing-hall, and take the life, O Pandava, of Kichaka, that son of a Suta intoxicated with vanity. From vanity alone, that son of a Suta slights the Gandharvas. O best of smiters, lift him up from the earth even as Krishna had lifted up the Naga (Kaliya) from the Yamuna. O Pandava, afflicted as I am with grief, wipe thou my tears, and blessed be thou, protect thy own honour and that of thy race.'
"Bhima said, 'Welcome, O beauteous lady, Except the glad tidings thou bringest me, I need, O thou of exceeding beauty, no other aid whatever. The delight that I feel, O thou of great beauty, on hearing from thee about my coming encounter with Kichaka, is equal to what I felt in slaying Hidimva. I swear unto thee by Truth, by my brothers, and by morality, that I will slay Kichaka even as the lord of the celestials slew Vritra. Whether secretly or openly, I will crush Kichaka, and if the Matsyas fight for him, then I will slay them too. And slaying Duryodhana afterwards, I shall win back the earth. Let Yudhishthira, the son of Kunti, continue to pay homage unto the king of Matsya.' Hearing these words of Bhima, Draupadi said, 'In order that, O lord, thou mayst not have to renounce the truth already pledged to me, do thou, O hero, slay Kichaka in secret.' Bhima assuring her said, 'Even today I shall slay Kichaka together with his friends unknown to others during the darkness of the night. I shall, O faultless lady, crush, even as an elephant crusheth a vela fruit, [16] the head of the wicked Kichaka who wisheth for what is unattainable by him!'
"Vaisampayana continued, 'Repairing first to the place of assignation at night, Bhima sat down, disguising himself. And he waited there in expectation of Kichaka, like a lion lying in wait for a deer. And Kichaka, having embellished his person as he chose, came to the dancing-hall at the appointed time in the hope of meeting Panchali. And thinking of the assignation, he entered the chamber. And having entered that hall enveloped in deep gloom, that wretch of wicked soul came upon Bhima of incomparable prowess, who had come a little before and who was waiting in a corner. And as an insect approacheth towards a flaming fire, or a puny animal towards a lion, Kichaka approached Bhima, lying down in a bed and burning in anger at the thought of the insult offered to Krishna, as if he were the Suta's Death. And having approached Bhima, Kichaka possessed by lust, and his heart and soul filled with ecstacy smilingly said, 'O thou of pencilled eye-brows, to thee I have already given many and various kinds of wealth from the stores earned by me, as well as hundred maids and many fine robes, and also a mansion with an inner apartment adorned with beauteous and lovely and youthful maid servants and embellished by every kind of sports and amusements And having set all those apart for thee, I have speedily come hither. And all on a sudden, women have begun to praise me, saying, 'There is not in this world any other person like unto thee in beauty and dress!' Hearing this, Bhima said, 'It is well that thou art handsome, and it is well thou praisest thyself. I think, however, that thou hadst never before this such pleasurable touch! Thou hast an acute touch, and knowest the ways of gallantry. Skilled in the art of love-making, thou art a favourite with women. There is none like thee in this world!'
"Vaisampayana continued, 'Saying this, that son of Kunti, the mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly said, 'Thy sister, O wretch, shall today behold thee dragged by me to the ground, like a mighty elephant, huge as a mountain, dragged to the ground by a lion. Thyself slain Sairindhri will live in peace, and we, her husbands, will also live in peace.' Saying this, the mighty Bhima seized Kichaka by the hairs of his head, which were adorned with garlands. And thus seized with force by the hair, that foremost of mighty persons, Kichaka, quickly freed his hair and grasped the arms of Bhima. And then between those lions among men, fired with wrath, between that chief of the Kichaka clan, and that best of men, there ensued a hand-to-hand encounter, like that between two powerful elephants for a female elephant in the season of spring, or like that which happened in days of yore between those lions among monkeys, the brothers Vali and Sugriva. And both equally infuriate and both eager for victory, both those combatants raised their arms resembling snakes furnished with five hoods, and attacked each other with their nails and teeth, wrought up to frenzy of wrath. Impetuously assailed by the powerful Kichaka in that encounter, the resolute Bhima did not waver a single step. And locked in each other's embraces and dragging each other, they fought on like two mighty bulls. And having nails and teeth for their weapons, the encounter between them was fierce and terrible like that of two furious tigers. And felling each other in fury, they encountered each other like a couple of elephants with rent temples. And the mighty Bhima then seized Kichaka, and Kichaka, that foremost of strong persons threw Bhima down with violence. And as those mighty combatants fought on, the crash of their arms produced a loud noise that resembled the clatter of splitting bamboos. Then Vrikodara throwing Kichaka down by main force within the room, began to toss him about furiously even as a hurricane tosseth a tree. And attacked thus in battle by the powerful Bhima, Kichaka grew weak and began to tremble. For all that, however, he tugged at the Pandava to the best of his power. And attacking Bhima, and making him wave a little, the mighty Kichaka struck him with his knees and brought him down to the ground. And overthrown by the powerful Kichaka, Bhima quickly rose up like Yama himself with mace in hand. And thus that powerful Suta and the Pandava, intoxicated with strength and challenging each other, grappled with each other at midnight in that solitary place. And as they roared at each other in wrath, that excellent and strong edifice began to shake every moment. And slapped on the chest by the mighty Bhima, Kichaka fired with wrath moved not a single pace. And bearing for a moment only that onslaught incapable of being born on earth, the Suta, overpowered by Bhima's might, became enfeebled. And seeing him waning weak, Bhima endued with great strength forcibly drew Kichaka towards his breast, and began to press hard. And breathing hard again and again in wrath, that best of victors, Vrikodara, forcibly seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima began to roar like a hungry tiger that hath killed a large animal. And finding him exceedingly exhausted, Vrikodara bound him fast with his arms, as one binds a beast with a cord. And then Bhima began for a long while, to whirl the senseless Kichaka, who began to roar frightfully like a broken trumpet.[17] And in order to pacify Krishna's wrath Vrikodara grasped Kichaka's throat with his arms and began to squeeze it. And assailing with his knees the waist of that worst of the Kichakas, all the limbs of whose body had been broken into fragments and whose eye-lids were closed, Vrikodara slew him, as one would slay a beast. And beholding Kichaka entirely motionless, the son of Pandu began to roll him about on the ground. And Bhima then said, 'Slaying this wretch who intended to violate our wife,--this thorn in the side of Sairindhri, I am freed from the debt I owed to my brothers, and have attained perfect peace.' And having said this, that foremost of men, with eyes red in wrath, relinquished his hold of Kichaka, whose dress and ornaments had been thrown off his person, whose eyes were rolling, and whose body was yet trembling. And that foremost of mighty persons, squeezing his own hands, and biting his lips in rage, again attacked his adversary and thrust his arms and legs and neck and head into his body like the wielder of the Pinaka reducing into shapeless mass the deer, which form sacrifice had assumed in order to escape his ire. And having; crushed all his limbs, and reduced him into a ball of flesh, the mighty Bhimasena showed him unto Krishna. And endued with mighty energy that hero then addressed Draupadi, that foremost of all women, saying, 'Come princess of Panchala, and see what hath become of that lustful wretch!' And saying this, Bhima of terrible prowess began to press with his feet the body of that wicked wight. And lighting a torch then and showing Draupadi the body of Kichaka, that hero addressed her, saying, 'O thou of tresses ending in beautiful curls, those that solicit thee, endued as thou art with an excellent disposition and every virtue, will be slain by me even as this Kichaka hath been, O timid one.' And having accomplished that difficult task so highly agreeable to Krishna--having indeed slain Kichaka and thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter of Drupada, and quickly went back to the kitchen. And Draupadi also, that best of women, having caused Kichaka to be slain had her grief removed and experienced the greatest delight. And addressing the keepers of the dancing-hall, she said, 'Come ye and behold Kichaka who had violated after other people's wives lieth down here, slain by my Gandharva husbands.' And hearing these words the guards of the dancing hall soon came by thousands to that spot, torches in hand. And repairing to that room, they beheld the lifeless Kichaka thrown on the ground, drenched with blood. And beholding him without arms and legs, they were filled with grief. And as they gazed at Kichaka, they were struck with amazement. And seeing that superhuman act, viz., the overthrow of Kichaka, they said, 'Where is his neck, and where are his legs?' And beholding him in this plight they all concluded that he had been killed by a Gandharva.'"
SECTION XXII
"Vaisampayana said, 'Then all the relatives of Kichaka, arriving at that place, beheld him there and began to wail aloud, surrounding him on all sides. And beholding Kichaka with every limb mangled, and lying like a tortoise dragged to dry ground from the water, all of them were overcome with exceeding fright, and the bristles of their bodies stood on end. And seeing him crushed all over by Bhima, like a Danava by Indra, they proceeded to take him outside, for performing his funeral obsequies. And then those persons of the Suta clan thus assembled together espied Krishna of faultless limbs hard by, who stood reclining on a pillar. And all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be slain for whom Kichaka hath himself lost his life. Or, without slaying her here, let us cremate her with him that had lusted after her,--for it behoveth us to accomplish in every way what is agreeable to that deceased son of Suta.' And then they addressed Virata, saying, 'It is for her sake that Kichaka hath lost his life. Let him, therefore, be cremated along with her. It behoveth thee to grant this permission.' Thus addressed by them, king Virata, O monarch, knowing fully well the prowess of the Suta gave his assent to Sairindhri being burnt along with the Suta's son. And at this, the Kichakas approaching the frightened and stupefied Krishna of lotus-like eyes, seized her with violence. And binding that damsel of slender-waist and placing her upon the bier, they set out with great energy towards the cemetary. And, O king, while thus forcibly carried towards the cemetary by those sons of the Suta tribe, the blameless and chaste Krishna living under the protections of her lords, then wailed aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta, and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are taking me away. Let those illustrious Gandharvas endued with speed of hand, the clatter of whose cars is loud and the twang of whose bowstrings in the midst of the mighty conflict are heard like the roar of thunder, listen to my words,--the Sutas are taking me away!'
"Vaisampayana continued, 'Hearing those sorrowful words and lamentations of Krishna, Bhima, without a moment's reflection started up from his bed and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou hast, therefore, O timid lady, no more fear at the hands of the Sutas.
"Vaisampayana continued, 'Having said this, the mighty-armed Bhima desirous of slaying the Kichakas, began to swell his body. And carefully changing his attire, he went out of the palace by a wrong egress. And climbing over a wall by the aid of a tree, he proceeded towards the cemetary whither the Kichakas had gone. And having leapt over the wall, and gone out of the excellent city, Bhima impetuously rushed to where the Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld a large tree, tall as palmyra-palm, with gigantic shoulders and withered top. And that slayer of foes grasping with his arms that tree measuring ten Vyamas, uprooted it, even like an elephant, and placed it upon his shoulders. And taking up that tree with trunk and branches and measuring ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself, mace in hand. And by the impetus of his rush[18] banians and peepals and Kinsukas falling down on the earth lay in clusters. And beholding that Gandharva approach them like a lion in fury, all the Sutas trembling with fear and greatly distressed, became panic-struck. And they addressed each other, saying, 'Lo, the powerful Gandharva cometh hither, filled with rage, and with an upraised tree in hand. Let Sairindhri, therefore, from whom this danger of ours hath arisen, be set free.' And beholding the tree that had been uprooted by Bhimasena, they set Draupadi free and ran breathlessly towards the city And seeing them run away, Bhima, that mighty son of the Wind-god, despatched, O foremost of kings, by means of that tree, a hundred and five of them unto the abode of Yama, like the wielder of the thunderbolt slaying the Danavas. And setting Draupadi free from her bonds, he then, O king, comforted her. And that mighty-armed and irrepressible Vrikodara, the son of Pandu, then addressed the distressed princess of Panchala with face bathed in tears, saying, 'Thus, O timid one, are they slain that wrong thee without cause. Return, O Krishna, to the city. Thou hast no longer any fear; I myself will go to the Virata's kitchen by another route.'
"Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five of those Kichakas were slain. And their corpses lay on the ground, making the place look like a great forest overspread with uprooted trees after a hurricane. Thus fell those hundred and five Kichakas. And including Virata's general slain before, the slaughtered Sutas numbered one hundred and six. And beholding that exceedingly wonderful feat, men and women that assembled together, were filled with astonishment. And the power of speech, O Bharata, was suspended in every one.'"
SECTION XXIV
"Vaisampayana said, 'And beholding the Sutas slain, the citizens went to the king, and represented unto him what had happened, saying, 'O king, those mighty sons of the Sutas have all been slain by the Gandharvas. Indeed, they lie scattered on the earth like huge peaks of mountains riven by thunder. Sairindhri also, having been set free, returneth to thy palace in the city. Alas, O king, if Sairindhri cometh, thy entire kingdom will be endangered. Sairindhri is endued with great beauty; the Gandharvas also here exceedingly powerful. Men again, without doubt, are naturally sexual. Devise, therefore, O king, without delay, such means that in consequence of wrongs done to Sairindhri, thy kingdom may not meet with destruction.' Hearing those words of theirs, Virata, that lord of hosts, said unto them, 'Do ye perform the last rites of the Sutas. Let all the Kichakas be burnt, in one blazing pyre with gems and fragrant unguents in profusion.' And filled with fear, the king then addressed his queen Sudeshna, saying, 'When Sairindhri comes back, do thou tell her these words from me, 'Blessed be thou, O fair-faced Sairindhri. Go thou whithersoever thou likest. The king hath been alarmed, O thou of graceful hips, at the defeat already experienced at the hands of the Gandharvas. Protected as thou art by the Gandharvas, I dare not personally say all this to thee. A woman, however, cannot offend, and it is for this that I tell thee all this through a woman.'
"Vaisampayana continued, 'Thus delivered by Bhimasena after the slaughter of the Sutas, the intelligent and youthful Krishna relieved from all her fears, washed her limbs and clothes in water, and proceeded towards the city, like a doe frightened by a tiger. And beholding her, the citizens, O king, afflicted with the fear of the Gandharvas fled in all directions. And some of them went so far as to shut their eyes. And then, O king at the gate of the kitchen, the princess of Panchala saw Bhimasena staying, like an infuriate elephant of gigantic proportions. And looking upon him with wonder-expanded eyes, Draupadi, by means of words intelligible to them alone, said, 'I bow unto that prince of the Gandharvas, who hath rescued me.' At these words of her, Bhima said, 'Hearing these words of hers in obedience to whom those persons were hitherto living in the city, they will henceforth range here, regarding themselves as freed from the debt.'[19]
"Vaisampayana continued, 'Then she beheld the mighty-armed Dhananjaya, in the dancing-hall instructing king Virata's daughters in dancing. And issuing with Arjuna from the dancing-hall, all those damsels came to Krishna who had arrived there, and who had been persecuted so sorely, all innocent though she was. And they said, 'By good luck also it is, O Sairindhri, that thou hast been delivered from thy dangers. By good luck it is that thou hast returned safe. And by good luck also it is that those Sutas have been slain that had wronged thee, innocent though thou art.' Hearing this, Virhannala said, 'How hast thou, O Sairindhri, been delivered? And how have those sinful wretches been slain? I wish to learn all this from thee exactly as it occurred.' Sairindhri replied, 'O blessed Vrihannala, always passing thy days happily in the apartments of the girls, what concern hast thou with Sairindhri's fate to say? Thou hast no grief to bear that Sairindhri hath to bear! It is for this, that thou askest me thus, distressed as I am in ridicule.' Thereat Vrihannala said, 'O blessed one, Vrihannala also hath unparalleled sorrows of her own. She hath become as low as a brute. Thou dost not, O girl, understand this. I have lived with thee, and thou, too hast lived with us. When, therefore, thou art afflicted with misery, who is it that will not, O thou of beautiful hips, feel it? But no one can completely read another's heart. Therefore it is, O amiable one, that thou knowest not my heart!'
"Vaisampayana continued, 'Then Draupadi, accompanied by those girls entered the royal abode, desirous of appearing before Sudeshna. And when she came before the queen, Virata's wife addressed her at the command of the king, saying, 'Do thou, O Sairindhri, speedily go whithersoever thou likest. The king, good betide thee, hath been filled with fear at this discomfiture at the hands of the Gandharvas. Thou art, O thou of graceful eye-brows, young and unparalleled on earth in beauty. Thou art, besides, an object of desire with men. The Gandharvas again, are exceedingly wrathful.' Thereat Sairindhri said, 'O beauteous lady, let the king suffer me to live here for only thirteen days more. Without doubt, the Gandharvas also will be highly obliged at this. They will then convey me hence and do what would be agreeable to Virata. Without doubt, the king, by doing this, with his friends, will reap great benefit.'"
SECTION XXV
"Vaisampayana said, 'At the slaughter of Kichaka and brothers, people, O king, thinking of this terrible feat, were filled with surprise. And in the city and the provinces it was generally bruited about that for bravery the king's Vallava and Kichaka were both mighty warriors. The wicked Kichaka, however, had been an oppressor of men and a dishonourer of other people's wives. And it was for this that wicked of sinful soul had been slain by the Gandharvas. And it was thus, O king, that people began to speak, from province to province of the invincible Kichaka, that slayer of hostile ranks.
'Meanwhile, the spies employed by Dhritarashtra's son, having searched various villages and towns and kingdoms and done all that they had been commanded to do and completed their examination, in the manner directed, of the countries indicated in their orders, returned to Nagarupa, gratified with at least one thing that they had learnt.[20] And seeing Dhritarashtra's son king Duryodhana of the Kuru race seated in his court with Drona and Karna and Kripa, with the high-souled Bhishma, his own brothers, and those great warriors--the Trigartas, they addressed him, saying, 'O lord of men, great hath been the care always bestowed by us in the search after the sons of Pandu in that mighty forest. Searched have we through the solitary wilderness abounding with deer and other animals and overgrown with trees and creepers of diverse kind. Searched have we also in arbours of matted woods and plants and creepers of every species, but we have failed in discovering that track by which Pritha's son of irrepressible energy may have gone. Searched have we in these and other places for their foot-prints. Searched have we closely, O king, on mountain tops and in inaccessible fastnesses, in various kingdoms and provinces teeming with people, in encampments and cities. No trace have yet been found of the sons of Pandu. Good betide thee, O bull among men, it seems that they have perished without leaving a mark behind. O foremost of warriors, although we followed in the track of those warriors, yet, O best of men, we soon lost their footprints and do not know their present residence. O lord of men, for some time we followed in the wake of their charioteers. And making our inquiries duly, we truly ascertained what we desired to know. O slayer of foes, the charioteers reached Dwaravati without the sons of Pritha among them. O king, neither the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O bull of the Bharata race, we have not been able to discover either their track or their present abode. Salutations to thee, they are gone for good. We are acquainted with the disposition of the sons of Pandu and know something of the feats achieved by them. It behoveth thee, therefore, O lord of men, to give us instructions, O monarch, as to what we should next do in the search after the sons of Pandu. O hero, listen also to these agreeable words of ours, promising great good to thee. King Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O monarch, were repeatedly vanquished and slain with mighty force, now lieth low on the ground with all his brothers, slain, O monarch, by invisible Gandharvas during the hours of darkness, O thou of unfading glory. Having heard this delightful news about the discomfiture of our enemies, we have been exceedingly gratified, O Kauravya. Do thou now ordain what should next be done.'"
SECTION XXVI
(Go-harana Parva)
"Vaisampayana said, 'Having listened to these words of his spies, king Duryodhana reflected inwardly for some time and then addressed his courtiers, saying, 'It is difficult to ascertain the course of events definitely. Discern ye all, therefore, whither the sons of Pandu have gone, of this thirteenth year which they are to pass undiscovered by us all, the greater part hath already expired. What remains is by much the smaller. If, indeed, the sons of Pandu can pass undiscovered what remains of this year, devoted to the vow of truth as they are, they will then have fulfilled their pledge. They will then return like mighty elephants with temporal juice trickling down, or like snakes of virulent poison. Filled with wrath, they will, without doubt, be inflicters of terrible chastisement on the Kurus. It behoveth ye, therefore, to make such efforts without loss of time as may induce the sons of Pandu, acquainted as they are with the proprieties of time, and staying as they now are in painful disguise, to re-enter the woods suppressing their rage. Indeed, adopt ye such means as may remove all causes of quarrel and anxiety from the kingdom, making it tranquil and foeless and incapable of sustaining a diminution of territory.' Hearing these words of Duryodhana, Kama said, 'Let other spies, abler and more cunning, and capable of accomplishing their object, quickly go hence, O Bharata. Let them, well-disguised, wander through swelling kingdoms and populous provinces, prying into assemblies of the learned and delightful retreats of provinces. In the inner apartments of palaces, in shrines and holy spots, in mines and diverse other regions, the sons of Pandu should be searched after with well-directed eagerness. Let the sons of Pandu who are living in disguise be searched after by well-skilled spies in large numbers, devoted to their work, themselves well-disguised, and all well-acquainted with the objects of their search. Let the search be made on the banks of rivers, in holy regions, in villages and towns, in retreats of ascetics, in delightful mountains and mountain-caves.' When Karna ceased, Duryodhana's second brother Dussasana, wedded to a sinful disposition, then addressed his eldest brother and said, 'O monarch, O lord of men, let those spies only in whom we have confidence, receiving their rewards in advance, once more go after the search. This and what else hath been said by Karna have our fullest approval. Let all the spies engage themselves in the search according to the directions already given. Let these and others engage in the search from province to province according to approved rules. It is my belief, however, that the track the Pandavas have followed or their present abode or occupation will not be discovered. Perhaps, they are closely concealed; perhaps, they have gone to the other side of the ocean. Or, perhaps, proud as they are of their strength and Courage, they have been devoured by wild beasts; or perhaps, having been overtaken by some unusual danger, they have perished for eternity. Therefore, O prince of the Kuru race, dispelling all anxieties from thy heart, achieve what thou wilt, always acting according to thy energy.'"
SECTION XXVII
"Vaisampayana said, "Endued with mighty energy and possessed of great discernment, Drona then said, 'Persons like the sons of Pandu never perish nor undergo discomfiture. Brave and skilled in every science, intelligent and with senses under control, virtuous and grateful and obedient to the virtuous Yudhishthira, ever following in the wake of their eldest brother who is conversant with the conclusions of policy and virtue and profit, who is attached to them as a father, and who strictly adhereth to virtue and is firm in truth,--persons like them that are thus devoted to their illustrious and royal brother, who gifted with great intelligence, never injureth any body and who in his turn himself obeyeth his younger brothers, never perish in this way. Why, then, should not (Yudhishthira) the son of Pritha possessing a knowledge of policy, be able to restore the prosperity of his brothers who are so obedient and devoted and high-souled? It is for this that they are carefully waiting for the arrival of their opportunity. Men such as these never perish. This is what I see by my intellect. Do, therefore, quickly and without loss of time, what should now be done, after proper reflection. And let also the abode which the sons of Pandu with souls under control as regards every purpose of life, are to occupy, be now settled. Heroic and sinless and possessed of ascetic merit, the Pandavas are difficult to be discovered (within the period of non-discovery). Intelligent and possessed of every virtue, devoted to truth and versed in the principles of policy, endued with purity and holiness, and the embodiment of immeasurable energy, the son of Pritha is capable of consuming (his foes) by a glance alone of his eyes. Knowing all this, do what is proper. Let us, therefore, once more search after them, sending Brahmanas and Charanas, ascetics crowned with success, and others of this kind who may have a knowledge of those heroes!'"
SECTION XXVIII
"Vaisampayana said, 'Then that grandsire of the Bharatas, Bhishma the son of Sutanu, conversant with the Vedas, acquainted with the proprieties of time and place, and possessing a knowledge of every duty of morality, after the conclusion of Drona's speech, applauded the words of the preceptor and spake unto the Bharatas for their benefit these words consistent with virtue, expressive of his attachment to the virtuous Yudhishthira, rarely spoken by men that are dishonest, and always meeting with the approbation of the honest. And the words that Bhishma spake were thoroughly impartial and worshipped by the wise. And the grandsire of the Kurus said, 'The words that the regenerate Drona acquainted with the truth of every affair hath uttered, are approved by me. I have no hesitation in saying so. Endued with every auspicious mark, observant of virtuous vows, possessed of Vedic lore, devoted to religious observances, conversant with various sciences, obedient to the counsels of the aged, adhering to the vow of truth, acquainted with the proprieties of time, observant of the pledge they have given (in respect of their exile), pure in their behaviour, ever adhering to the duties of the Kshatria order, always obedient to Kesava, high-souled, possessed of great strength, and ever-bearing the burthens of the wise, those heroic ones can never wither under misfortune. Aided by their own energy, sons of Pandu who are now leading a life of concealment in obedience to virtue, will surely never perish. It is even this that my mind surmiseth. Therefore, O Bharata, I am for employing the aid of honest counsel in our behaviour towards the sons of Pandu. It would not be the policy of any wise man to cause them to be discovered now by means of spies,[21] what we should do unto the sons of Pandu, I shall say, reflecting with the aid of the intellect. Know that I shall say nothing from ill will to thee. People like me should never give such counsels to him that is dishonest, for only counsels (like those I would give) should be offered unto them that are honest. Counsels, however, that are evil, should under no circumstances be offered. He, O child, that is devoted to truth and obedient to the aged, he, indeed, that is wise, while speaking in the midst of an assembly, should under all circumstances speak the truth, if the acquisition of virtue be an object with him. I should, therefore, say that I think differently from all those people here, in respect of the abode of Yudhishthira the just in this the thirteenth year of his exile. The ruler, O child, of the city or the province where king Yudhishthira resides cannot have any misfortune. Charitable and liberal and humble and modest must the people be of the country where king Yudhishthira resides. Agreeable in speech, with passions under control, observant of truth, cheerful, healthy, pure in conduct, and skilful in work must the people be of the country where king Yudhishthira resides. The people of the place, where Yudhishthira is, cannot be envious or malicious, or vain, or proud, but must all adhere to their respective duties. Indeed, in the place where Yudhishthira resides, Vedic hymns will be chanted all around, sacrifices will be performed, the last full libations will always be poured, [22] and gifts to Brahmanas will always be in profusion. There the clouds, without doubt, pour abundant rain, and furnished with good harvest the country will ever be without fear. There the paddy will not be without grain, fruits will not be bereft of juice, floral garlands will not be without fragrance, and the conversation of men will always be full of agreeable words. There where king Yudhishthira resides, the breezes will be delicious, the meetings of men will always be friendly, and cause of fear there will be none. There kine will be plentiful, without any of them being lean-fleshed or weak, and milk and curds and butter will all be savoury and nutritious. There where king Yudhishthira resides, every kind of corn will be full of nutrition and every edible full of flavour. There where king Yudhishthira resides, the objects of all the senses, viz.,--taste, touch, smell, and hearing, will be endued with excellent attributes. There where king Yudhishthira resides, the sights and scenes will be gladdening. And the regenerate ones of that place will be virtuous and steady in observing their respective duties. Indeed, in the country where the sons of Pandu may have taken up their abode during this thirteenth year of their exile, the people will be contented and cheerful, pure in conduct and without misery of any kind. Devoted to gods and guests and the worship of these with their whole soul, they will be fond of giving away, and filled with great energy, they will all be observant of eternal virtue. There where king Yudhishthira resides, the people, eschewing all that is evil, will be desirous of achieving only what is good. Always observant of sacrifices and pure vows, and hating untruth in speech, the people of the place where king Yudhishthira may reside will always be desirous of obtaining what is good, auspicious and beneficial. There where Yudhishthira resides, the people will certainly be desirous of achieving what is good, and their hearts will always incline towards virtue, and their vows being agreeable they themselves are ever-engaged in the acquisition of religious merit. O child, that son of Pritha in whom are intelligence and charity, the highest tranquillity and undoubted forgiveness, modesty and prosperity, and fame and great energy and a love for all creatures, is incapable of being found out (now that he hath concealed himself) even by Brahmanas, let alone ordinary persons. The wise Yudhishthira is living in close disguise in regions whose characteristics I have described. Regarding his excellent mode of life, I dare not say anything more. Reflecting well upon all this, do without loss of time what thou mayst think to be beneficial, O prince of the Kuru race, if indeed, thou hast any faith in me.'"
SECTION XXIX
"Vaisampayana said, 'Then Saradwata's son, Kripa said, 'What the aged Bhishma hath said concerning the Pandavas is reasonable, suited to the occasion, consistent with virtue and profit, agreeable to the ear, fraught with sound reason, and worthy of him. Listen also to what I would say on this subject. It behoveth thee to ascertain the track they have followed and their abode also by means of spies,[23] and to adopt that policy which may bring about thy welfare. O child, he that is solicitous of his welfare should not disregard even an ordinary foe. What shall I say, then, O child, of the Pandavas who are thorough masters of all weapons in battle. When, therefore, the time cometh for the reappearance of the high-souled Pandavas, who, having entered the forest,[24] are now passing their days in close disguise, thou shouldst ascertain thy strength both in thy own kingdom and in those of other kings. Without doubt, the return of the Pandavas is at hand. When their promised term of exile is over, the illustrious and mighty sons of Pritha, endued with immeasurable prowess, will come hither bursting with energy. Do thou, therefore, in order to conclude an advantageous treaty with them, have recourse to sound policy and address thyself to increase thy forces and improve the treasury. O child, ascertaining all these, reckon thou thy own strength in respect of all thy allies weak and strong.[25] Ascertaining the efficiency, and weakness, and indifference of thy forces, as also who amongst them are well-affected and who are disaffected, we should either fight the foe or make treaty with him. Having recourse to the arts of conciliation, disunion, chastisement, bribery, presents and fair behaviour, attack thy foes and subdue the weak by might, and win over thy allies and troops and by soft speeches. When thou hast (by these means) strengthened thy army and filled thy treasury, entire success will be thine. When thou hast done all this, thou wilt be able to fight with powerful enemies that may present themselves, let alone the sons of Pandu deficient in troops animals of their own. By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!'"
SECTION XXX
"Vaisampayana said, 'Discomfited before, O monarch, many a time and oft by Matsya's Suta Kichaka aided by the Matsyas and the Salyas, the mighty king of the Trigartas, Susarman, who owned innumerable cars, regarding the opportunity to be a favourable one, then spoke the following words without losing a moment. And, O monarch, forcibly vanquished along with his relatives by the mighty Kichaka, king Susarman, eyeing Karna in askance, spoke these words unto Duryodhana, 'My kingdom hath many a time been forcibly invaded by the king of the Matsyas. The mighty Kichaka was that king's generalissimo. Crooked and wrathful and of wicked soul, of prowess famed over all the world, sinful in deeds and highly cruel, that wretch, however, hath been slain by the Gandharvas, Kichaka being dead, king Virata, shorn of pride and his refuge gone, will, I imagine, lose all courage I think, we ought now to invade that kingdom, if it pleases thee, O sinless one, as also the illustrious Karna and all the Kauravas. The accident that hath happened is, I imagine, a favourable one for us. Let us, therefore, repair to Virata's kingdom abounding in corn. We will appropriate his gems and other wealth of diverse kinds, and let us go to share with each other as regards his villages and kingdom. Or, invading his city by force, let us carry off by thousands his excellent kine of various species. Uniting, O king, the forces of the Kauravas and the Trigartas, let us lift his cattle in droves. Or, uniting our forces well, we will check his power by forcing him to sue for peace. Or, destroying his entire host, we will bring Matsya under subjection. Having brought him under subjection by just means, we will live in our kingdom happily, while thy power also will, without doubt, be enhanced.' Hearing these words of Susarman, Karna addressed the king, saying, 'Susarman hath spoken well; the opportunity is favourable and promises to be profitable to us. Therefore, if it pleases thee, O sinless one, let us, drawing up our forces in battle array and marshalling them in divisions, speedily set out. Or, let the expedition be managed as Saradwata's son Kripa, the preceptor Drona, and the wise and aged grandsire of the Kurus may think. Consulting with each other, let us, O lord of earth, speedily set out to attain our end. What business have we with the sons of Pandu, destitute as they are of wealth, might, and prowess? They have either disappeared for good or have gone to the abode of Yama? We will, O king, repair without anxiety to Virata's city, and plunder his cattle and other wealth of diverse kinds.'
"Vaisampayana continued, 'Accepting these words of Karna, the son of Surya, king Duryodhana speedily commanded his brother Dussasana, born immediately after him and always obedient to his wishes, saying, 'Consulting with the elders, array without delay, our forces. We will, with all the Kauravas go to the appointed place. Let also the mighty warrior, king Susarman, accompanied by a sufficient force with vehicles and animals, set out with the Trigartas for the dominions of Matsyas. And let Susarman proceed first, carefully concealing his intention. Following in their wake, we will set out the day after in close array, for the prosperous dominions of king Matsya. Let the Trigartas, however, suddenly repair to the city of Virata, and coming upon the cowherds, seize that immense wealth (of kine). We also marching in two divisions, will seize thousands of excellent kine furnished with auspicious marks.'
"Vaisampayana continued, 'Then, O Lord of earth, those warriors, the Trigartas, accompanied by their infantry of terrible prowess, marched towards the south-eastern direction, intending to wage hostilities with Virata from the desire of seizing his kine. And Susarman set out on the seventh day of the dark fortnight for seizing the kine. And then, O king, on the eighth day following of the dark fortnight, the Kauravas also accompanied by all their troops, began to seize the kine by thousands."
SECTION XXXI
"Vaisampayana said, 'O mighty king, entering into king Virata's service, and dwelling in disguise in his excellent city, the high-souled Pandavas of immeasurable prowess, completed the promised period of non-discovery. And after Kichaka had been slain, that slayer of hostile heroes, the mighty king Virata began to rest his hopes on the sons of Kunti. And it was on the expiry of the thirteenth year of their exile, O Bharata, that Susarman seized Virata's cattle by thousands. And when the cattle had been seized, the herdsman of Virata came with great speed to the city, and saw his sovereign, the king of Matsyas, seated on the throne in the midst of wise councillors, and those bulls among men, the sons of Pandu, and surrounded by brave warriors decked with ear-rings and bracelets. And appearing before that enhancer of his dominion--King Virata seated in court--the herdsman bowed down unto him, and addressed him, saying, 'O foremost of kings, defeating and humiliating us in battle along with our friends the Trigartas are seizing thy cattle by hundreds and by thousands. Do thou, therefore, speedily rescue them. Oh, see that they are not lost to thee.' Hearing these words, the king arrayed for battle the Matsya force abounding in cars and elephants and horses and infantry and standards. And kings and princes speedily put on, each in its proper place,[26] their shining and beautiful armour worthy of being worn by heroes. And Virata's beloved brother, Satanika, put on a coat of mail made of adamantine steel, adorned with burnished gold. And Madirakshya, next in birth to Satanika, put on a strong coat of mail plated with gold[27] and capable of resisting every weapon. And the coat of mail that the king himself of the Matsyas put on was invulnerable and decked with a hundred suns, a hundred circles, a hundred spots, and a hundred eyes. And the coat of mail that Suryadatta[28] put on was bright as the sun, plated with gold, and broad as a hundred lotuses of the fragrant (Kahlara) species. And the coat of mail that Virata's eldest son, the heroic Sanksha, put on was impenetrable and made of burnished steel, and decked with a hundred eyes of gold. And it was thus that those god-like and mighty warriors by hundreds, furnished with weapons, and eager for battle, each donned his corselet. And then they yoked unto their excellent cars of white-hue steeds equipped in mail. And then was hoisted--Matsya's glorious standard on his excellent car decked with gold and resembling the sun or the moon in its effulgence. And other Kshatriya warriors also raised on their respective cars gold-decked standards of various shapes and devices. And king Matsya then addressed his brother Satanika born immediately after him, saying, 'Kanka and Vallava and Tantripala and Damagranthi of great energy will, as it appears to me fight, without doubt. Give thou unto them cars furnished with banners and let them case their persons in beautiful coats of mail that should be both invulnerable and easy to wear. And let them also have weapons. Bearing such martial forms and possessed of arms resembling the trunk of mighty elephants, I can never persuade myself that they cannot fight.' Hearing these words of the king, Satanika, O monarch, immediately ordered cars for those sons of Pritha, viz., the royal Yudhishthira, and Bhima, and Nakula, and Sahadeva, and commanded by the king, the charioteers, with cheerful hearts and keeping loyalty in view, very soon got cars ready (for the Pandavas). And those repressers of foes then donned those beautiful coats of mail, invulnerable and easy to wear, that Virata had ordered for those heroes of spotless fame. And mounted on cars yoked with good steeds, those smiters of hostile ranks, those foremost of men, the sons of Pritha, set out with cheerful hearts. Indeed, those mighty warriors skilled in fight, those bulls of the Kuru race and sons of Pandu, those four heroic brothers possessed of prowess incapable of being baffled, mounting on cars decked with gold, together set out, following Virata's wake. And infuriate elephants of terrible mien, full sixty years of age, with shapely tusks and rent temples and juice trickling down and looking (on that account) like cloud pouring rain and mounted by trained warriors skilled in fight, followed the king like unto moving hills. And the principal warriors of Matsya who cheerfully followed the king had eight thousand cars, a thousand elephants and sixty thousand horses. And, O bull among the Bharatas, that force of Virata, O king, as it marched forth marking the footprints of the cattle looked exceedingly beautiful. And on its march that foremost of armies owned by Virata, crowded with soldiers armed with strong weapons, and abounding in elephants, horses and cars, looked really splendid.'"
SECTION XXXII
"Vaisampayana said, 'Marching out of the city, those heroic smiters the Matsyas, arrayed in order of battle, overtook the Trigartas when the sun had passed the meridian. And both excited to fury and both desirous of having the king, the mighty Trigartas and the Matsyas, irrepressible in battle, sent up loud roars. And then the terrible and infuriate elephants ridden over by the skilful combatants of both sides were urged on with spiked clubs and hooks. And the encounter, O king, that took place when the sun was low in the horizon, between the infantry and cavalry and chariots and elephants of both parties, was like unto that of old between the gods and the Asuras, terrible and fierce and sufficient for making one's hair stand on end and calculated to increase the population of Yama's kingdom. And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered. And covered with the dust raised by the contending armies, birds began to drop down on the earth. And the sun himself disappeared behind the thick cloud of arrows shot, and the firmament looked bright as if with myriads of the fireflies. And shifting their bows, the staves of which were decked with gold, from one hand to another, those heroes began to strike each other down, discharging their arrows right and left. And cars encountered cars, and foot-soldiers fought with foot-soldiers, and horse-men with horsemen, and elephants with mighty elephants. And they furiously encountered one another with swords and axes, bearded darts and javelins, and iron clubs. And although, O king, those mighty-armed warriors furiously assailed one another in that conflict, yet neither party succeeded in prevailing over the other. And severed heads, some with beautiful noses, some with upper lips deeply gashed, some decked with ear-rings, and some divided with wounds about the well-trimmed hair were seen rolling on the ground covered with dust. And soon the field of battle was overspread with the limbs of Kshatriya warriors, cut off by means of arrows and lying like trunks of Sala trees. And scattered over with heads decked in ear-rings, and sandal-besmeared arms looking like the bodies of snakes, the field of battle became exceedingly beautiful. And as cars encountered cars, and horsemen encountered horsemen, and foot-soldiers fought with foot-soldiers, and elephants met with elephants, the frightful dust soon became drenched with torrents of blood. And some amongst the combatants began to swoon away, and the warriors began to fight reckless of consideration of humanity, friendship and relationship. And both their course and sight obstructed by the arrowy shower, vultures began to alight on the ground. But although those strong-armed combatants furiously fought with one another, yet the heroes of neither party succeeded in routing their antagonists. And Satanika having slain a full hundred of the enemy and Visalaksha full four hundred, both those mighty warriors penetrated into the heart of the great Trigarta host. And having entered into the thick of the Trigarta host, those famous and mighty heroes began to deprive their antagonists of their senses by causing a closer conflict to set in--a conflict, in which the combatants seized one another by the hair and tore one another with their nails.[29] And eyeing the point where the cars of the Trigartas had been mustered in strong numbers, those heroes at last directed their attack towards it. And that foremost of car-warriors, king Virata also, with Suryadatta in his van and Madiraksha in his rear, having destroyed in that conflict five hundred cars, eight hundred horses, and five warriors on great cars, displayed various skilful manoeuvres on his car on that field of battle. And at last the king came upon the ruler of the Trigartas mounted on a golden chariot. And those high-souled and powerful warriors, desirous of fighting, rushed roaring against each like two bulls in a cow-pen. Then that bull among men, irrepressible in battle, Susarman, the king of the Trigartas, challenged Matsya to a single combat on car. Then those warriors excited to fury rushed against each other on their cars and began to shower their arrows upon each other like clouds pouring torrents of rain.[30] And enraged with each other, those fierce warriors, both skilled in weapons, both wielding swords and darts and maces, then moved about (on the field of battle) assailing each other with whetted arrows. Then king Virata pierced Susarman with ten shafts and each of his four horses also with five shafts. And Susarman also, irresistible in battle and conversant with fatal weapons, pierced king of Matsya with fifty whetted shafts. And then, O mighty monarch, in consequence of the dust on the field of battle, the soldiers of both Susarman and Matsya's king could not distinguish one another.'"
SECTION XXXIII
"Vaisampayana said, 'Then, O Bharata, when the world was enveloped in dust and the gloom of night, the warriors of both sides, without breaking the order of battle, desisted for a while.[31] And then, dispelling the darkness the moon arose illumining the night and gladdening the hearts of the Kshatriya warriors. And when everything became visible, the battle once more began. And it raged on so furiously that the combatants could not distinguish one another. And then Trigarta's lord, Susarman with his younger brother, and accompanied by all his cars, rushed towards the king of Matsya. And descending from their cars, those bulls among Kshatriyas, the (royal) brothers, mace in hand, rushed furiously towards the cars of the foe. And the hostile hosts fiercely assailed each other with maces and swords and scimitars, battle-axes and bearded darts with keen edges and points of excellent temper. And king Susarman, the lord of the Trigartas having by his energy oppressed and defeated the whole army of the Matsyas, impetuously rushed towards Virata himself endued with great energy. And the two brothers having severally slain Virata's two steeds and his charioteer, as also those soldiers that protected his rear, took him captive alive, when deprived of his car. Then afflicting him sorely, like a lustful man afflicting a defenceless damsel, Susarman placed Virata on his own car, and speedily rushed out of the field. And when the powerful Virata, deprived of his car, was taken captive, the Matsyas, harrassed solely by the Trigartas, began to flee in fear in all directions. And beholding them panic-stricken, Kunti's son, Yudhishthira, addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed one, rescue him, so that he may not fall under the power of the enemy. As we have lived happily in Virata's city, having every desire of ours gratified, it behoveth thee, O Bhimasena, to discharge that debt (by liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O king, at thy command. Mark the feat I achieve (today) in battling with the foe, relying solely on the might of my arms. Do thou, O king, stay aside, along with our brothers and witness my prowess today. Uprooting this mighty tree of huge trunk looking like a mace, I will rout the enemy.'
"Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree like a mad elephant, the heroic king Yudhishthira the just spake unto his brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree stand there. Thou must not achieve such feats in a super-human manner by means of that tree, for if thou dost, the people, O Bharata, will recognise thee and say, This is Bhima. Take thou, therefore, some human weapon such as a bow (and arrows), or a dart, or a sword, or a battle-axe. And taking therefore, O Bhima, some weapon that is human, liberate thou the king without giving anybody the means of knowing thee truly. The twins endued with great strength will defend thy wheels. Fighting together, O child, liberate the king of the Matsyas!'
"Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued with great speed, quickly took up an excellent bow and impetuously shot from it a shower of arrows, thick as the downpour of a rain-charged cloud. And Bhima then rushed furiously towards Susarman of terrible deeds, and assuring Virata with the words--O good king![32] said unto the lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this combat that is at hand!--the bull among warriors, Susarman, seriously considered (the situation), and taking up his bow turned back, along with his brothers. Within the twinkling of an eye, Bhima destroyed those cars that sought to oppose him. And soon again hundreds of thousands of cars and elephants and horses and horsemen and brave and fierce bowmen were overthrown by Bhima in the very sight of Virata. And the hostile infantry also began to be slaughtered by the illustrious Bhima, mace in hand. And beholding that terrible onslaught, Susarman, irrepressible in fight, thought within himself, 'My brother seems to have already succumbed in the midst of his mighty host. Is my army going to be annihilated?' And drawing his bow-string to his ear Susarman then turned back and began to shoot keen-edged shafts incessantly. And seeing the Pandavas return to the charge on their car, the Matsya warriors of mighty host, urging on their steeds, shot excellent weapons for grinding the Trigarta soldiers. And Virata's son also, exceedingly exasperated began to perform prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand (of the foe), and Bhima showed the abode of Yama unto seven thousand. And Nakula sent seven hundred (to their last account) by means of his shafts. And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred brave warriors. And having slain such numbers, that fierce and mighty warrior, Yudhishthira, with weapons upraised, rushed against Susarman. And rushing impetuously at Susarman, that foremost of car-warriors, king Yudhishthira, assailed him with vollies of shafts. And Susarman also, in great rage, quickly pierced Yudhishthira with nine arrows, and each of his four steeds with four arrows. Then, O king, Kunti's son Bhima of quick movements, approaching Susarman crushed his steeds. And having slain also those soldiers that protected his rear, he dragged from the car his antagonist's charioteer to the ground. And seeing the king of Trigarta's car without a driver, the defender of his car-wheels, the famous and brave Madiraksha speedily came to his aid. And thereat, leaping down from Susarman's car, and securing the latter's mace the powerful Virata ran in pursuit of him. And though old, he moved on the field, mace in hand, even like a lusty youth. And beholding Susarman flee Bhima addressed him, saying, 'Desist, O Prince! This flight of thine is not proper! With this prowess of thine, how couldst thou wish to carry off the cattle by force? How also, forsaking thy follower, dost thou droop so amidst foes? Thus addressed by Pritha's son, the mighty Susarman, that lord of countless cars saying unto Bhima, Stay! Stay!--suddenly turned round and rushed at him. Then Bhima, the son of Pandu, leaping down from his car, as he alone could do,[33] rushed forward with great coolness, desirous of taking Susarman's life. And desirous of seizing Trigarta's king advancing towards him, the mighty Bhimasena rushed impetuously towards him, even like a lion rushing at a small deer. And advancing impetuously, the mighty-armed Bhima seized Susarman by the hair, and lifting him up in wrath, dashed him down on the ground. And as he lay crying in agony, the mighty-armed Bhima kicked him at the head, and placing his knee on his breast dealt him severe blows. And sorely afflicted with that kicking, the king of Trigartas became senseless. And when the king of the Trigartas deprived of his car, had been seized thus, the whole Trigarta army stricken with panic, broke and fled in all directions, and the mighty sons of Pandu, endued with modesty and observant of vows and relying on the might of their own arms, after having vanquished Susarman, and rescued the kine as well as other kinds of wealth and having thus dispelled Virata's anxiety, stood together before that monarch. And Bhimasena then said, 'This wretch given to wicked deeds doth not deserve to escape me with life. But what can I do? The king is so lenient!' And then taking Susarman by the neck as he was lying on the ground insensible and covered with dust, and binding him fast, Pritha's son Vrikodara placed him on his car, and went to where Yudhishthira was staying in the midst of the field. And Bhima then showed Susarman unto the monarch. And beholding Susarman in that plight, that tiger among men king Yudhishthira smilingly addressed Bhima--that ornament of battle,--saying, 'Let this worst of men be set free.' Thus addressed, Bhima spoke unto the mighty Susarman, saying, 'If, O wretch, thou wishest to live, listen to those words of mine. Thou must say in every court and assembly of men,--I am a slave. On this condition only I will grant thee thy life. Verily, this is the law about the vanquished.' Thereupon his elder brother affectionately addressed Bhima, saying, 'If thou regardest us as an authority, liberate this wicked wight. He hath already become king Virata's slave. And turning then to Susarman, he said, 'Thou art freed. Go thou a free man, and never act again in this way.'"
SECTION XXXIV
"Vaisampayana said, 'Thus addressed by Yudhishthira Susarman was overwhelmed with shame and hung down his head. And liberated (from slavery), he went to king Virata, and having saluted the monarch, took his departure. And the Pandavas also replying on the might of their own arms, and endued with modesty and observant of vows, having slain their enemies and liberated Susarman, passed that night happily on the field of battle. And Virata gratified those mighty warriors, the sons of Kunti, possessed of super-human prowess with wealth and honour. And Virata said, "All these gems of mine are now as much mine as yours. Do ye according to your pleasure live here happily. And ye smiter of foes in battle, I will bestow on you damsels decked with ornaments, wealth in plenty, and other things that ye may like. Delivered from perils today by your prowess, I am now crowned with victory. Do ye all become the lords of the Matsyas.'
"Vaisampayana continued, 'And when the king of the Matsyas had addressed them thus, those descendants of the Kurus with Yudhishthira at their head, joining their hands, severally replied unto him saying, 'We are well-pleased with all that thou sayest, O monarch. We, however, have been much gratified that thou hast today been freed from thy foes.' Thus answered, that foremost of kings, Virata the lord of the Matsyas, again addressed Yudhishthira, saying, 'Come, we will install thee in sovereignty of the Matsyas. And we will also bestow on thee things that are rare on earth and are objects of desire, for thou deservest everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I will bestow on thee gems and kine and gold and rubies and pearls. I bow unto thee. It is owing to thee that I once more behold today my sons and kingdom. Afflicted and threatened as I had been with disaster and danger, it is through thy prowess that I have not succumbed to the foe.' Then Yudhishthira again addressed the Matsyas, saying, 'Well-pleased are we with the delightful words that thou hast spoken. Mayst thou be ever happy, always practising humanity towards all creatures. Let messengers now, at thy command, speedily repair into the city, in order to communicate the glad tidings to our friends, and proclaim thy victory. Hearing these words of him, king Matsya ordered the messengers, saying,' 'Do ye repair to the city and proclaim my victory in battle. And let damsels and courtesons, decked in ornaments, come out of the city with every kind of musical instruments.' Hearing this command uttered by the king of the Matsyas, the men, laying the mandate on their head, all departed with cheerful hearts. And having repaired to the city that very night, they proclaimed at the hour of sunrise the victory of the king about the city-gates.'"
SECTION XXXV
"Vaisampayana said, 'When the king of the Matsyas, anxious of recovering the kine, had set out in pursuit of the Trigartas, Duryodhana with his counsellors invaded the dominions of Virata. And Bhishma and Drona, and Karna, and Kripa acquainted with the best of weapons, Aswatthaman, and Suvala's son, and Dussasana, O lord of men, and Vivingsati and Vikarna and Chitrasena endued with great energy, and Durmukha and Dussaha,--these and many other great warriors, coming upon the Matsya dominion speedily drove off the cowherds of king Virata and forcibly took away the kine. And the Kauravas, surrounding all sides with a multitude of cars, seized sixty thousands of kine. And loud was the yell of woe set up by the cowherds smitten by those warriors in that terrible conflict. And the chief of the cowherds, greatly affrighted speedily mounted on a chariot and set out for the city, bewailing in affliction. And entering the city of the king, he proceeded to the place, and speedily alighting from the chariot, got in for relating (what had happened). And beholding the proud son of Matsya, named Bhuminjaya, he told him everything about the seizure of the royal kine. And he said, the Kauravas are taking away sixty thousand kine. Rise, therefore, O enhancer of the kingdom's glory, for brining back thy cattle. O prince, if thou art desirous of achieving (the kingdom's) good set out thyself without loss of time. Indeed, the king of the Matsyas left thee in the empty city. The king (thy father) boasteth of thee in court, saying, 'My son, equal unto me, is a hero and is the supporter of (the glory of) my race. My son is a warrior skilled in arrows and weapons and is always possessed of great courage.'--Oh, let the words of that lord of men be true! O chief of herd-owners, bring thou back the kine after vanquishing the Kurus, and consume thou their troops with the terrific energy of thy arrows. Do thou like a leader of elephants rushing at a herd, pierce the ranks of the foe with straight arrows of golden wings, discharged from thy bow. Thy bow is even like a Vina. Its two ends represent the ivory pillows; its string, the main chord; its staff, the finger-board; and the arrows shot from it musical notes. Do thou strike in the midst of the foe that Vina of musical sound.[34] Let thy steeds, O lord, of silvery hue, be yoked unto thy car, and let thy standard be hoisted, bearing the emblem of the golden lion. Let thy keen-edged arrows endued with wings of gold, shot by thy strong arms, obstruct the path of those kings and eclipse the very sun. Vanquishing all the Kurus in battle like unto the wielder of the thunderbolt defeating the Asuras, return thou again to the city having achieved great renown. Son of Matsya's king, thou art the sole refuge of this kingdom, as that foremost of virtuous warriors, Arjuna is of the sons of Pandu. Even like Arjuna of his brothers, thou art, without doubt, the refuge of those dwelling within these dominions. Indeed, we, the subject of this realm, have our protector in thee.'
"Vaisampayana continued, 'Thus addressed by the cowherd in the presence of the females, in words breathing courage, the prince indulging in self-commendation within the female apartments, spoke these words.'"
SECTION XXXVI
"Uttara said, 'Firm as I am in the use of the bow, I would set out this very day in the track of the kine if only some one skilled in the management of horses becomes my charioteer. I do not, however, know the man who may be my charioteer. Look ye, therefore, without delay, for a charioteer for me that am prepared for starting. My own charioteer was slain in the great battle that was fought from day to day for a whole month or at least for eight and twenty nights. As soon as I get another person conversant with the management of the steeds. I will immediately set out, hoisting high my own standard. Penetrating into the midst of the hostile army abounding with elephants and horses and chariots, I will bring back the kine, having vanquished the Kurus who are feeble in strength and weak in weapons. Like a second wielder of the thunderbolt terrifying the Danavas, I will bring back the kine this very moment, affrighting in battle Duryodhana and Bhishma and Karna and Kripa and Drona with his son, and other mighty bowmen assembled for fight. Finding none (to oppose), the Kurus are taking away the kine. What can I do when I am not there? The assembled Kurus shall witness my prowess today. And they shall say unto one another, 'Is it Arjuna himself who is opposing us?' "Vaisampayana continued, 'Having heard these words spoken by the prince, Arjuna fully acquainted with the import of everything, after a little while cheerfully spake in private unto his dear wife of faultless beauty, Krishna, the princess of Panchala, Drupada's daughter of slender make, sprung from the (sacrificial) fire and endued with the virtues of truthfulness and honesty and ever attentive to the good of her husbands. And the hero said, 'Do thou, O beauteous one, at my request say unto Uttara without delay, 'This Vrihannala was formerly the accomplished resolute charioteer of Pandu's son (Arjuna). Tried in many a great battle, even he will be thy charioteer.'
"Vaisampayana continued, 'Hearing these words uttered by the prince over and over again in the midst of the women, Panchali could not quietly bear those allusions to Vibhatsu. And bashfully stepping out from among the women, the poor princess of Panchala gently spake unto him these words, 'The handsome youth, looking like a mighty elephant and known by the name of Vrihannala, was formerly the charioteer of Arjuna. A disciple of that illustrious warrior, and inferior to none in use of the bow, he was known to me while I was living with the Pandavas. It was by him that the reins were held of Arjuna's excellent steeds when Agni consumed the forest of Khandava. It was with him as charioteer that Partha conquered all creatures at Khandava-prastha. In fact, there is no charioteer equal unto him.'
"Uttara said, 'Thou knowest, O Sairindhri, this youth. Thou knowest, what this one of the neuter sex may or may not be, I cannot, however, O blessed one, myself request Vrihannala to hold the reins of my horses.'
"Draupadi said, 'Vrihannala, O hero, will without doubt, obey the words of thy younger sister[35]--that damsel of graceful hips. If he consents to be thy charioteer, thou wilt, without doubt, return, having vanquished the Kurus and rescued thy kine.'
"Thus addressed by the Sairindhri, Uttara spake unto his sister, 'Go thyself, O thou of faultless beauty, and bring Vrihannala hither?' And despatched by her brother, she hastily repaired to the dancing-hall where that strong-armed son of Pandu was staying in disguise.'"
SECTION XXXVII
"Vaisampayana said, 'Thus despatched by her elder brother, the far-famed daughter of king Matsya, adorned with a golden necklace, ever obedient to her brother and possessed of a waist slender as that of the wasp,[36] endued with the splendour of Lakshmi herself,[37] decked with the plumes of the peacock of slender make and graceful limbs, her hips encircled by a zone of pearls, her eye-lashes slightly curved, and her form endued with every grace, hastily repaired to the dancing-hall like a flash of lightning rushing towards a mass of dark clouds.[38] And the faultless and auspicious daughter of Virata, of fine teeth and slender-waist, of thighs close unto each other and each like the trunk of an elephant, her person embellished with an excellent garland, sought the son of Pritha like a she-elephant seeking her mate. And like unto a precious gem or the very embodiment of prosperity of Indra, of exceeding beauty and large eyes, that charming and adored and celebrated damsel saluted Arjuna. And saluted by her, Partha asked that maiden of close thighs and golden complexion, saying 'What brings thee hither, a damsel decked in a necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden? Why is thy face, O beauteous lady, so cheerless? Tell me all this without delay!'
"Vaisampayana continued, 'Beholding, O king, his friend, the princess of large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of her (in these words) the cause of her arrival there and then. And having approached that bull among men, the princess, standing in the midst of her female attendants, the displaying proper modesty[39], addressed him, saying, 'The kine of this realm, O Vrihannala, are being driven away by the Kurus, and it is to conquer them that my brother will set out bow in hand. Not long ago his own charioteer was slain in battle, and there is none equal unto the one slain that can act as my brother's charioteer. And unto him striving to obtain a charioteer, Sairindhri,
O Vrihannala, hath spoken about thy skill in the management of steeds. Thou wert formerly the favourite charioteer of Arjuna, and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of my brother. (By this time) our kine have surely been driven away by the Kurus to a great distance. Requested by me if thou dost not act up to my words, I who am asking this service of thee out of affection, will give up my life!' Thus addressed by this friend of graceful hips, that oppressor of foes, endued with immeasurable prowess, went into the prince's presence. And like unto a she-elephant running after her young one, the princess possessed of large eyes followed that hero advancing with hasty steps like unto an elephant with rent temples. And beholding him from a distance, the prince himself said, 'With thee as his charioteer, Dhananjaya the son of Kunti had gratified Agni at the Khandava forest and subjugated the whole world! The Sairindhri hath spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am of righting with the Kurus and rescuing my bovine wealth. Thou wert formerly the beloved charioteer of Arjuna and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth!' Thus addressed, Vrihannala replied unto the prince, saying, 'What ability have I to act as a charioteer in the field of battle? If it is song or dance of musical instruments or such other things, I can entertain thee therewith, but where is my skill for becoming a charioteer?'
"Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for the present), without loss of time, the reins of my excellent steeds, mounting upon my car!'
"Vaisampayana continued, 'Although that oppressor of foes, the son of Pandu, was acquainted with everything, yet in the presence of Uttara, he began to make many mistakes for the sake of fun. And when he sought to put the coat of mail on his body by raising it upwards, the large-eyed maidens, beholding it, burst out into a loud laughter. And seeing him quite ignorant of putting on armour, Uttara himself equipped Vrihannala with a costly coat of mail. And casing his own person in an excellent armour of solar effulgence, and hoisting his standard bearing the figure of a lion, the prince caused Vrihannala to become his charioteer. And with Vrihannala to hold his reins, the hero set out, taking with him many costly bows and a large number of beautiful arrows. And his friend, Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala, bring for our dolls (when thou comest back) various kinds of good and fine cloths after vanquishing the Kurus assembled for battle of whom Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu, in a voice deep as the roar of the clouds, smilingly said unto that bevy of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in battle, I will certainly bring excellent and beautiful cloths.'
"Vaisampayana continued, 'Having said these words, the heroic Arjuna urged the steeds towards the Kuru army over which floated innumerable flags. Just, however, as they were starting elderly dames and maidens, and Brahmanas of rigid vows, beholding Uttara seated on his excellent car with Vrihannala as charioteer and under that great banner hoisted on high, walked round the car to bless the hero. And the women said, 'Let the victory that Arjuna treading like a bull had achieved of old on the occasion of burning the forest of Khandava, be thine, O Vrihannala, when thou encounterest the Kurus today with prince Uttara.'"
SECTION XXXVIII
'Vaisampayana said, 'Having issued forth from the city, the dauntless son of Virata addressed his charioteer, saying, 'Proceed whither the Kurus are. Defeating the assembled Kurus who have come hither from desire of victory, and quickly rescuing my kine from them. I will return to the capital.' At these words of the prince, the son of Pandu urged those excellent steeds. And endued with the speed of the wind and decked with necklaces of gold, those steeds, urged by that lion among men, seemed to fly through the air. And they had not proceeded far when those smiters of foes, Dhananjaya and the son of Matsya, sighted the army of the powerful Kurus. And proceeding towards the cemetary, they came upon the Kurus and beheld their army arrayed in order of battle.[40] And that large army of theirs looked like the vast sea or a forest of innumerable trees moving through the sky. And then was seen, O best among the Kurus, the dust raised by that moving army which reached the sky and obstructed the sight of all creatures. And beholding that mighty host abounding in elephants, horses and chariots, and protected by Karna and Duryodhana and Kripa and Santanu's son, and that intelligent and great bowman Drona, with his son (Aswatthaman), the son of Virata, agitated with fear and the bristles on his body standing on their ends, thus spake unto Partha, 'I dare not fight with the Kurus. See, the bristles on my body have stood on their ends. I am incapable of battling with this countless host of the Kurus, abounding in the heroic warriors, that are extremely fierce and difficult of being vanquished even by the celestials. I do not venture to penetrate into the army of the Bharatas consisting of terrible bowmen and abounding in horses and elephants and cars and footsoldiers and banners. My mind is too much perturbed by the very sight of the foe on the field of battle on which stand Drona and Bhishma, and Kripa, and Karna, and Vivingsati, and Aswatthaman and Vikarna, and Saumadatti, and Vahlika, and the heroic king Duryodhana also--that foremost of car-warriors, and many other splendid bowmen, all skilled in battle. My hairs have stood on their ends, and I am fainting with fear at the very sight of these smiters, the Kurus arrayed in order of battle.'
"Vaisampayana continued, 'And the low-minded and foolish Uttara out of folly alone, began to bewail (his fate) in the presence of the high-spirited (Arjuna) disguised (as his charioteer) in these words, 'My father hath gone out to meet the Trigartas taking with him his whole army, leaving me in the empty city. There are no troops to assist me. Alone and a mere boy who has not undergone much exercise in arms, I am unable to encounter these innumerable warriors and all skilled in weapons. Do thou, therefore, O Vrihannala, cease to advance!'
"Vrihannala said, 'Why dost thou look so pale through fear and enhance the joy of thy foes? As yet thou hast done nothing on the field of battle with the enemy. It was thou that hadst ordered me, saying, Take me towards the Kauravas. I will, therefore, take thee, thither where those innumerable flags are. I will certainly take thee, O mighty-armed one, into the midst of the hostile Kurus, prepared to fight as they are for the kine like hawks for meat. I would do this, even if I regarded them to have come hither for battling for a much higher stake such as the sovereignty of the earth. Having, at the time of setting out, talked before both men and women so highly of thy manliness, why wouldst thou desist from the fight? If thou shouldst return home without recapturing the kine, brave men and even women, when they meet together, will laugh at thee (in derision). As regards myself, I cannot return to the city without having rescued the kine, applauded as I have been so highly by the Sairindhri in respect of my skill in driving cars. It is for those praises by the Sairindhri and for those words of thine also (that I have come). Why should I not, therefore, give battle to the Kurus? (As regards thyself), be thou still.'
"Uttara said, 'Let the Kurus rob the Matsyas off all their wealth. Let men and women, O Vrihannala, laugh at me. Let my kine perish, let the city be a desert. Let me stand exposed before my father. Still there is no need of battle.'
"Vaisampayana continued, 'Saying this, that much affrighted prince decked in ear-ring jumped down from his car, and throwing down his bow and arrows began to flee, sacrificing honour and pride. Vrihannala, however, exclaimed, 'This is not the practice of the brave, this flight of a Kshatriya from the field of battle. Even death in battle is better than flight from fear.' Having said this, Dhananjaya, the son of Kunti, coming down from that excellent car ran after that prince thus running away, his own long braid and pure red garments fluttering in the air. And some soldiers, not knowing that it was Arjuna who was thus running with his braid fluttering in the air, burst out into laughter at the sight. And beholding him thus running, the Kurus began to argue, 'Who is this person, thus disguised like fire concealed in ashes? He is partly a man and partly a woman. Although bearing a neuter form, he yet resembleth Arjuna. His are the same head and neck, and his the same arms like unto a couple of maces. And this one's gait also is like unto his. He can be none else than Dhananjaya. As Indra is among the celestials, so Dhananjaya is among men. Who else in this world than Dhananjaya, would alone come against us? Virata left a single son of his in the empty city. He hath come out from childishness and not from true heroism. It is Uttara who must have come out of the city, having, without doubt, made as a charioteer Arjuna, the son of Pritha, now living in disguise. It seems that he is now flying away in panic at sight of our army. And without doubt Dhananjaya runneth after him to bring him back.'
"Vaisampayana continued, 'Beholding the disguised son of Pandu, the Kauravas, O Bharata, began to indulge in these surmises, but they could not come to any definite conclusion. Meanwhile, Dhananjaya, hastily pursuing the retreating Uttara, seized him by the hair within a hundred steps. And seized by Arjuna, the son of Virata began to lament most woefully like one in great affliction, and said, 'Listen, O good Vrihannala, O thou of handsome waist. Turn thou quickly the course of the car. He that liveth meeteth with prosperity. I will give thee a hundred coins of pure gold and eight lapis lazuli of great brightness set with gold, and one chariot furnished with a golden flag-staff and drawn by excellent steeds, and also ten elephants of infuriate prowess. Do thou, O Vrihannala, set me free.'
"Vaisampayana continued, 'Thus addressed, that tiger among men laughingly dragged Uttara who was almost deprived of his senses and who was uttering these words of lamentation towards the car. And the son of Pritha then addressed the affrighted prince who had nearly lost his senses, saying, 'If, O chastiser of foes, thou dost not venture to fight with enemy, come thou and hold the reins of the steeds as I fight with the foe. Protected by the might of my arms, penetrate thou yon formidable and invincible array of cars guarded by heroic and mighty warriors. Fear not, O chastiser of foes, thou art a Kshatriya and the foremost of royal princess. Why dost thou, O tiger among men, succumb in the midst of the foe? I shall surely fight with the Kurus and recover the kine, penetrating into this formidable and inaccessible array of cars. Be thou my charioteer, O best of men, I will fight with the Kurus.' Thus speaking unto Uttara, the son of Virata, Vibhatsu, heretofore unconquered in battle, for a while comforted him. And then the son of Pritha, that foremost of smiters, raised on the car that fainting and reluctant prince stricken with fear!'"
SECTION XXXIX
"Vaisampayana said, 'Beholding that bull among men seated on the car in the habit of a person of the third sex, driving toward the Sami tree, having taken (the flying) Uttara up, all the great car-warriors of the Kurus with Bhishma and Drona at their head, became affrighted at heart, suspecting the comer to be Dhananjaya. And seeing them so dispirited and marking also the many wonderful portents, that foremost of all wielders of arms, the preceptor Drona, son of Bharadwaja, said, 'Violent and hot are the winds that below, showering gravels in profusion. The sky also is overcast with a gloom of ashy hue. The clouds present the strange sight of being dry and waterless. Our weapons also of various kinds are coming out of their cases. The jackals are yelling hideously affrighted at the conflagrations on all sides.[41] The horses too are shedding tears, and our banners are trembling though moved by none. Such being the inauspicious indications seen, a great danger is at hand. Stay ye with vigilance, Protect ye your own selves and array the troops in order of battle. Stand ye, expecting a terrible slaughter, and guard ye well the kine. This mighty bowman, this foremost of all wielders of weapons, this hero that hath come in the habit of a person of the third sex, is the son of Pritha. There is no doubt of this.' Then addressing Bhishma, the preceptor continued, 'O offspring of the Ganges, apparelled as a woman, this is Kiriti called after a tree, the son of the enemy of the mountains, and having on his banner the sign of devastator of the gardens of Lanka's lord. Vanquishing us he will surely take away the kine today! [42] This chastiser of foes is the valiant son of Pritha surnamed Savyasachin. He doth not desist from conflict even with the gods and demons combined. Put to great hardship in the forest he cometh in wrath. Taught by even Indra himself, he is like unto Indra in battle. Therefore, ye Kauravas, I do not see any hero who can withstand him. It is said that the lord Mahadeva himself, disguised in the attire of a hunter, was gratified by this son of Pritha in battle on the mountains of Himavat.' Hearing these words, Karna said, 'You always censure us by speaking on the virtues of Falguna, Arjuna, however, is not equal to even a full sixteenth part of myself or Duryodhana!' And Duryodhana said, 'If this be Partha, O Radheya, then my purpose hath already been fulfilled, for then, O king, if traced out, the Pandavas shall have to wander for twelve years again. Or, if this one be any other person in a eunuch's garb, I will soon prostrate him on the earth with keen-edged arrows.'
"Vaisampayana continued, 'The son of Dhritarashtra, O chastiser of foes, having said this, Bhishma and Drona and Kripa and Drona's son all applauded his manliness!'"
SECTION XL
"Vaisampayana said, 'Having reached that Sami tree, and having ascertained Virata's son to be exceedingly delicate and inexperienced in battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there. For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.'"
SECTION XLI
"Uttara said, 'It hath been heard by us that a corpse is tied in this tree. How can I, therefore, being a prince by birth, touch it with my hands? Born in the Kshatriya order, and the son of a great king, and always observant of mantras and vows, it is not becoming of me to touch it. Why shouldst thou, O Vrihannala, make me a polluted and unclean bearer of corpses, by compelling me to come in contact with a corpse?'
"Vrihannala said, 'Thou shalt, O king of kings, remain clean and unpolluted. Do not fear, there are only bows in this tree and not corpses. Heir to the king of the Matsyas, and born in a noble family, why should I, O prince, make thee do such a reproachable deed?'
"Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in ear-rings, alighted from the car, and climbed up that Sami tree reluctantly. And staying on the car, Dhananjaya, that slayer of enemies, said, unto him, 'Speedily bring thou down those bows from the top of the tree. And cutting off their wrappings first and then the ropes with which they were tied, the prince beheld the Gandiva there along with four other bows. And as they were united, the splendour of those bows radiant as the sun, began to shine with great effulgence like unto that of the planets about the time of their rising. And beholding the forms of those bows, so like unto sighing snakes, he become afflicted with fear and in a moment the bristles of his body stood on their ends. And touching those large bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"
SECTION XLII
"Uttara said, 'To what warrior of fame doth this excellent bow belong, on which are a hundred golden bosses and which hath such radiant ends? Whose is this excellent bow of good sides and easy hold, on the staff of which shine golden elephants of such brightness? Whose is this excellent bow, adorned with three scores of Indragoapkas [43] of pure gold, placed on the back of the staff at proper intervals? Whose is this excellent bow, furnished with three golden suns of great effulgence, blazing forth with such brilliancy? Whose is this beautiful bow which is variegated with gold and gems, and on which are golden insects set with beautiful stones? Whose are these arrows furnished with wing around, numbering a thousand, having golden heads, and cased in golden quivers? Who owneth these large shafts, so thick, furnished with vulturine wings whetted on stone, yellowish in hue, sharp-pointed, well-tempered, and entirely made of iron? Whose is this sable quiver, [44] bearing five images of tigers, which holdeth shafts intermixed with boar-eared arrows altogether numbering ten? Whose are these seven hundred arrows, long and thick, capable of drinking (the enemy's) blood, and looking like the crescent-shaped moon? [45] Whose are these gold-crested arrows whetted on stones, the lower halves of which are well-furnished with wings of the hue of parrots' feather and the upper halves, of well-tempered steels? [46] Whose is this excellent sword irresistible, and terrible to adversaries, with the mark of a toad on it, and pointed like a toad's head? [47] Cased in variegated sheath of tiger-skin, whose is this large sword of excellent blade and variegated with gold and furnished with tinkling bells? Whose is this handsome scimitar of polished blade and golden hilt? Manufactured in the country of the Nishadas, irresistible, incapable of being broken, whose is this sword of polished blade in a scabbard of cow-skin? Whose is this beautiful and long sword, sable in hue as the sky, mounted with gold, well-tempered, and cased in a sheath of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just longer than the breadth of thirty fingers, polished by constant clash with other's weapons and kept in a case of gold, bright as fire? Whose is this beautiful scimitar of sable blade covered with golden bosses, capable of cutting through the bodies of adversaries, whose touch is as fatal as that of a venomous snake which is irresistible and exciteth the terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great is my wonder at the sight of all these excellent objects.'"
SECTION XLIII
"Vrihannala said, 'That about which thou hath first enquired is Arjuna's bow, of world-wide fame, called Gandiva, capable of devastating hostile hosts. Embellished with gold, this Gandiva, the highest and largest of all weapons belonged to Arjuna. Alone equal unto a hundred thousand weapons, and always capable of extending the confines of kingdoms, it is with this that Partha vanquisheth in battle both men and celestials. Worshipped ever by the gods, the Danavas and the Gandharvas and variegated with excellent colours, this large and smooth bow is without a knot or stain anywhere. Shiva held it first for a thousand years. Afterwards Prajapati held it for five hundred and three years. After that Sakra, for five and eighty years. And then Soma held it for five hundred years. And after that Varuna held it for a hundred years. And finally Partha, surnamed Swetavahana,[48] hath held it for five and sixty years.[49] Endued with great energy and of high celestial origin, this is the best of all bows. Adored among gods and men, it hath a handsome form. Partha obtained this beautiful bow from Varuna. This other bow of handsome sides and golden handle is Bhima's with which that son of Pritha, that chastiser of foes, had conquered the whole of the eastern regions. This other excellent bow of beautiful shape, adorned with images of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This other weapon with golden suns of blazing splendour shedding a dazzling effulgence around, belongeth to Nakula. And this bow adorned with golden images of insects and set also with gems and stones, belongeth to that son of Madri who is called Sahadeva. These winged arrows, thousand in number, sharp as razors and destructive as the poison of snakes, belong, O Virata's son, to Arjuna. When shooting them in battle against foes, these swift arrows blaze forth more brilliantly and become inexhaustible. And these long and thick shafts resembling the lunar crescent in shape, keen-edged and capable of thinning the enemy's ranks, belong to Bhima. And this quiver bearing five images of tigers, full of yellowish shafts whetted on stone and furnished with golden wings belong to Nakula. This is the quiver of the intelligent son of Madri, with which he had conquered in battle the whole of the western regions. And these arrows, all effulgent as, the sun, painted all over with various colours, and capable of destroying enemies by thousands are those of Sahadeva. And these short and well-tempered and thick shafts, furnished with long feathers and golden heads, and consisting of three knots, belong to king Yudhishthira. And this sword with blade long and carved with the image of a toad and head shaped as a toad's mouth, strong and irresistible belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade, handsome and irresistible, and terrible to adversaries, this sword belongeth to Bhimasena. Of excellent blade and cased in a well-painted sheath, and furnished with a golden hilt, this handsome sword belongeth to the wise Kaurava--Yudhishthira the just. And this sword of strong blade, irresistible and intended for various excellent modes of fight and cased in a sheath of goat-skin, belongeth to Nakula. And this huge scimitar, cased in a sheath of cow-skin, strong and irresistible belongeth to Sahadeva.'"
SECTION XLIV
"Uttara said, 'Indeed, these weapons adorned with gold, belonging to the light-handed and high-souled Partha, look exceedingly beautiful. But where are that Arjuna, the son of Pritha, and Yudhishthira of the Kuru race, and Nakula, and Sahadeva, and Bhimasena, the sons of Pandu? Having lost their kingdom at dice, the high-souled Pandavas, capable of destroying all foes, are no longer heard of. Where also is Draupadi, the princess of Panchala, famed as the gem among women, who followed the sons of Pandu after their defeat at dice to the forest?'
"Arjuna said, 'I am Arjuna, called also Partha. Thy father's courtier is Yudhishthira and thy father's cook Vallava is Bhimasena, the groom of horses is Nakula, and Sahadeva is in the cow-pen. And know thou that the Sairindhri is Draupadi, for whose sake the Kichakas have been slain.'
"Uttara said, 'I would believe all this if thou canst enumerate the ten names of Partha, previously heard by me!'
"Arjuna said, 'I will, O son of Virata, tell thee my ten names. Listen thou and compare them with what thou hadst heard before. Listen to them with close attention and concentrated mind. They are Arjuna, Falguna, Jishnu, Kiritin, Swetavahana, Vibhatsu, Vijaya, Krishna, Savyasachin and Dhananjaya."
"Uttara said, 'Tell me truly why art thou called Vijaya, and why Swetavahana. Why art thou named Krishna and why Arjuna and Falguna and Jishnu and Kiritin and Vibhatsu, and for what art thou Dhananjaya and Savyasachin? I have heard before about the origin of the several names of that hero, and can put faith in thy words if thou canst tell me all about them.'
"Arjuna said, 'They called me Dhananjaya because I lived in the midst of wealth, having subjugated all the countries and taking away their treasures. They called me Vijaya because when I go out to battle with invincible kings, I never return (from the field) without vanquishing them. I am called Swetavahana because when battling with the foe, white horses decked in golden armour are always yoked unto my car. They call me Falguna because I was born on the breast of the Himavat on a day when the constellation Uttara Falguna was on the ascendent. I am named Kiritin from a diadem, resplendent like the sun, having been placed of old on my head by Indra during my encounter with the powerful Danavas. I am known as Vibhatsu among gods and men, for my never having committed a detestable deed on the battle-field. And since both of my hands are capable of drawing the Gandiva, I am known as Savyasachin among gods and men. They call me Arjuna because my complexion is very rare within the four boundaries of the earth and because also my acts are always stainless. I am known among human beings and celestials by the name of Jishnu, because I am unapproachable and incapable of being kept down, and a tamer of adversaries and son of the slayer of Paka. And Krishna, my tenth appellation, was given to me by my father out of affection towards his black-skinned boy of great purity.'
"Vaisampayana continued, "The son of Virata then, approaching nearer saluted Partha and said, 'My name is Bhuminjaya, and I am also called Uttara. It is by good luck, O Partha, that I behold thee. Thou art welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and each like unto the trunk of an elephant, it behoveth thee to pardon what I said unto thee from ignorance. And as wonderful and difficult have been the feats achieved by thee before, my fears have been dispelled, and indeed the love I bear to thee is great.'"
SECTION XLV
"Uttara said, 'O hero, mounting on this large car with myself as driver, which division of the (hostile) army wouldst thou penetrate? Commanded by thee, I would drive thee thither?'
"Arjuna said, 'I am pleased with thee, O tiger among men. Thou hast no cause of fear. I will rout all thy foes in battle, O great warrior, And, O thou of mighty arms, be at thy ease. Accomplishing great and terrible feats in the melee, I will fight with thy foes. Tie quickly all those quivers to my car, and take (from among those) a sword of polished blade and adorned with gold.'
"Vaisampayana continued, 'Hearing these words of Arjuna, Uttara cast off all inactivity. And he speedily alighted from the tree, bringing with him Arjuna's weapons. Then Arjuna addressed him, saying, 'Yes, I will fight with the Kurus and recover thy kine. Protected by me, the top of this car will be to thee as a citadel. The passages and alleys and other divisions of this car will be the streets and edifices of that fortified city. These my arms will be its ramparts and gateways. This treble pole and my quiver will constitute defensive works inaccessible to the foe. This my banner--single and grand--will it not alone be equal unto those of thy city? This my bow-string will constitute the catapults and cannons for vomiting forth missiles on the besiezing ghost. My excited wrath will make that fortress formidable, and the clatter of my car-wheels--will it not resemble the kettle-drums of thy capital? Ridden by myself wielding the Gandiva, this car will be incapable of being vanquished by the hostile host, O son of Virata, let thy fear be dispelled.'
"Uttara said, 'I am no longer afraid of these. I know thy steadiness in battle, which is even like unto that of Kesava or Indra himself. But reflecting on this, I am continually bewildered. Foolish as I am, I am incapable of arriving at certain conclusion. By what distressful circumstances could a person of such handsome limbs and auspicious signs become deprived of manhood! Indeed, thou seemest to me to be Mahadeva, or Indra, or the chief of the Gandharvas, dwelling in the guise only of one of the third sex.'
"Arjuna said, 'I tell thee truly that I am only observing this vow for a whole year agreeable to the behest of my elder brother. O thou of mighty arms, I am not truly one of the neuter sex, but I have adopted this vow of eunuchism from subservience to another's will and from desire of religious merit. O prince, know me now to have completed my vow.'
"Uttara said, 'Thou hast conferred a great favour on me today, for I now find that my suspicion was not altogether unfounded. Indeed, such a person as thou, O best of men, cannot be of the neuter sex. I have now an ally in battle. I can now fight with the celestials themselves. My fears have been dispelled. What shall I do? Command me now. Trained in driving cars by a learned preceptor I will, O bull among men, hold the reins of thy horses that are capable of breaking the ranks of hostile cars. Know me, O bull among men, to be as competent a charioteer as Daruka of Vasudeva, or Matali of Sakra. The horse that is yoked unto the right-hand pole (of thy car) and whose hoofs as they light on the ground are scarcely visible when running, is like unto Sugriva of Krishna. This other handsome horse, the foremost of his race, that is yoked unto the left pole, is, I regard, equal in speed to Meghapushpa. This (third) beautiful horse, clad in golden mail, yoked unto the rear-pole on the left, is, I regard, Sivya equal in speed to but superior in strength. And this (fourth) horse, yoked to the rear-pole on the right, is regarded as superior to Valahaka in speed and strength. This car is worthy of bearing on the field of battle a bowman like thee, and thou also art worthy of fighting on this car. This is what I think!'
"Vaisampayana continued, 'Then Arjuna, endued with great energy, took off the bracelets from his arms and wore on his hands a pair of beautiful gloves embroidered with gold. And he then tied his black and curling locks with a piece of white cloth. And seated on that excellent car with face turned to the east, the mighty-armed hero, purifying his body and concentrating his soul, recalled to his mind all his weapons. And all the weapons came, and addressing the royal son of Partha, said, 'We are here, O illustrious one. We are thy servants, O son of Indra.' And bowing unto them, Partha received them unto his hands and replied unto them, saying, 'Dwell ye all in my memory.' And obtaining all his weapons, the hero looked cheerful. And quickly stringing his bow, the Gandiva, he twanged it. And the twang of that bow was as loud as the collision of two mighty bulls. And dreadful was the sound that filled the earth, and violent was the wind that blew on all sides. And thick was the shower of fallen meteors [50] and all sides were enveloped in gloom. And the birds began to totter in the skies and large trees began to shake. [51] And loud as the burst of the thunder, the Kurus knew from that sound that it was Arjuna that drew with his hands the string of his best of bows from his car. And Uttara said, 'Thou, O best of Pandavas, art alone. These mighty car-warriors are many. How wilt thou vanquish in battle all these that are skilled in every kind of weapon? Thou, O son of Kunti, art without a follower, while the Kauravas have many. It is for this, O thou of mighty arms, that I stay beside thee, stricken with fear.' Bursting out into loud laughter, Partha said unto him, 'Be not afraid, O hero, what friendly follower had I while fighting with the mighty Gandharvas on the occasion of the Ghoshayatra? Who was my ally while engaged in the terrific conflict at Khandava against so many celestials and Danavas? Who was my ally when I fought, on behalf of the lord of the celestials against the mighty Nivatakavachas and the Paulomas! And who was my ally, O child, while I encountered in battle innumerable kings at the Swayamvara to the princess of Panchala? Trained in arms by the preceptor Drona, by Sakra, and Vaisravana, and Yama, and Varuna, and Agni, and Kripa, and Krishna of Madhu's race, and by the wielder of the Pinaka (Siva), why shall I not fight with these? Drive thou my car speedily, and let thy heart's fever be dispelled.'"
SECTION XLVI
"Vaisampayana said, 'Making Uttara his charioteer, and circumambulating the Sami tree, the son of Pandu set out taking all his weapons with him. And that mighty car-warrior set out with Uttara as the driver of his car, having taken down that banner with the lion's figure and deposited it at the foot of the Sami tree. And he hoisted on that car his own golden banner bearing the figure of an ape with a lion's tail, which was a celestial illusion contrived by Viswakarman himself. For, as soon, indeed, as he had thought of that gift of Agni, than the latter, knowing his wish, ordered those superhuman creatures (that usually sat there) to take their place in that banner. And furnished with a beautiful flag of handsome make, with quivers attached to it, and adored with gold, that excellent flag-staff of celestial beauty than quickly fell from the firmament on his car. [52] And beholding that banner arrived on his car, the hero circumambulated it (respectively). And then the ape-bannered Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased in leathern fences of the Iguana skin, and taking up his bow and arrows set out in a northernly direction. And that grinder of foes, possessed of great strength, then forcibly blew his large conch-shell, of thundering sound, capable of making the bristles of foes to stand on their ends. And at the sound of that conch, those steeds endued with swiftness dropped down on the ground on their knees. And Uttara also, greatly affrighted, sat down on the car. And thereupon the son of Kunti took the reins himself and raising the steeds, placed them in their proper positions. And embracing Uttara, he encouraged him also, saying, 'Fear not, O foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth. Why, O tiger among men, dost thou become so dispirited in the midst of foes? Thou must have heard before the blare of many conchs and the note of many trumpets, and the roar also of many elephants in the midst of ranks arrayed for battled. Why art thou, therefore, so dispirited and agitated and terrified by the blare of this conch, as if thou wert an ordinary person?'
"Uttara said, 'Heard have I the blare of many a conch and many a trumpet and the roar of many an elephant stationed in the battle-array, but never have I heard before the blare of such conch. Nor have I ever seen a banner like this. Never before have I heard also the twang of a bow such as this. Truly, sir, with the blare of this conch, the twang of this bow, the superhuman cries of the creatures stationed on this banner, and the battle of this car, my mind is greatly bewildered. My perception of the directions also is confused, and my heart is painfully afflicted. The whole firmament seemeth to me to have been covered by this banner, and everything seemeth to be hidden from my view! My ears also have been deafened by the twang of the Gandiva![53]
"Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and tightly catch hold of the bridles, for I will blow the conch again.'
"Vaisampayana said, 'Arjuna then blew his conch again, that conch which filled foes with grief and enhanced the joy of friends. And the sound was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. And Uttara once again sat down on the car, clinging to it in fear. And with the blare of the conch and the rattle of the car-wheels, and the twang of the Gandiva, the earth itself seemed to tremble. And beholding Uttara's fight, Dhananjaya began to comfort him again.'
"Meanwhile, Drona said, 'From the rattle of the car, and from the manner in which the clouds have enveloped the sky and the earth itself trembles, this warrior can be none else than Savyasachin. Our weapons do not shine, our steeds are dispirited, and our fires, though fed with fuel, do not blare up. All this is ominous. All our animals are setting up a frightful howl, gazing towards the sun. The crows are perching on our banners. All this is ominous. Yon vultures and kites on our right portend a great danger. That jackal also, running through our ranks, waileth dismally. Lo, it hath escaped unstruck. All this portends a heavy calamity. The bristles also of ye all are on their ends. Surely, this forebodes a great destruction of Kshatriyas in battle. Things endued with light are all pale; beasts and birds look fierce; and there are to be witnessed many terrific portents indicative of the destruction of Kshatriyas. And these omens forebode great havoc among ourselves. O king, thy ranks seem to be confounded by these blazing meteors, and thy animals look dispirited and seem to be weeping. Vultures and kites are wheeling all around thy troops. Thou shalt have to repent upon beholding thy army afflicted by Partha's arrows. Indeed, our ranks seem to have been already vanquished, for none is eager to go to fight. All our warriors are of pale face, and almost deprived of their senses. Sending the kine ahead we should stand here, ready to strike, with all our warriors arrayed in order of battle."
SECTION XLVII
"Vaisampayana said, 'King Duryodhana then, on the field of battle said unto Bhishma, and unto Drona--that tiger among warriors, and unto Kripa--that mighty car-warrior, these words, 'Both myself and Kama had said this unto the preceptors[54] I refer to the subject again, for I am not satisfied with having said it once. Even this was the pledge of the sons of Pandu that if defeated (at dice) they would reside to our knowledge in countries and woods for twelve years, and one more year unknown to us. That thirteenth year, instead of being over, is yet running. Vibhatsu, therefore, who is still to live undiscovered hath appeared before us. And if Vibhatsu hath come before the term of exile is at end, the Pandavas shall have to pass another twelve years in the woods. Whether it is due to forgetfulness (on their part) induced by desire of dominion, or whether it is a mistake of ours, it behoveth Bhishma to calculate the shortness or excess (of the promised period). When an object of desire may or may not be attained, a doubt necessarily attaches to one of the alternatives, and what is decided in one way often ends differently. [55] Even moralists are puzzled in judging of their own acts. [56] As regards ourselves, we have come hither to fight with the Matsyas and to seize their kine stationed towards the north. If, meanwhile, it is Arjuna that hath come, what fault can attach to us? We have come hither to fight against the Matsyas on behalf of the Trigartas; and as numerous were the acts represented unto us of the oppressions committed by the Matsyas. it was for this that we promised aid to the Trigartas who were overcome with fear. And it was agreed between us that they should first seize, on the afternoon of the seventh lunar day, the enormous wealth of kine that the Matsyas have, and that we should, at sunrise of the eighteen day of the moon, seize these kine when the king of the Matsyas would be pursuing those first seized. It may be that the Trigartas are now bringing a way the kine, or being defeated, are coming towards us for negotiating with the king of the Matsyas. Or, it may be, that having driven the Trigartas off, the king of the Matsyas, at the head of this people and his whole army of fierce warriors, appeareth on the scene and advanceth to make night-attacks upon us. It may be that some one leader among them, endued with mighty energy, is advancing for vanquishing us, or, it may be that the king himself of the Matsyas is come. But be it the king of the Matsyas or Vibhatsu, we must all fight him. Even this hath been our pledge. Why are all these of foremost car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's son,--now sitting on their cars, panic-stricken? At present there is nothing better than fighting. Therefore, make up your minds. If, for the cattle we have seized, an encounter takes place with the divine wielder himself of the thunderbolt or even with Yama, who is there that will be liable to reach Hastinapura? Pierced by the shafts (of the foe), how will the foot-soldiers, in flying through the deep forest with their backs on the field, escape with life, when escape for the cavalry is doubtful? Hearing these words of Duryodhana, Karna said, 'Disregarding the preceptor, make all arrangements. He knoweth well the intentions of the Pandavas and striketh terror in our hearts. I see that his affection for Arjuna is very great. Seeing him only coming, he chanteth his praises. Make ye such arrangements that our troops may not break. Everything is in confusion for Drona's having only heard the neigh of (Arjuna's) steeds. Make ye such arrangements that these troops, come to a distant land in this hot season and in the midst of this mighty forest, may not fall into confusion and be subjugated by the foe. The Pandavas are always the special favourites of the preceptor. The selfish Pandavas have stationed Drona amongst us. Indeed, he betrayeth himself by his speech. Who would ever extol a person upon hearing the neigh only of his steeds? Horses always neigh, whether walking or standing, the winds blow at all times; and Indra also always showereth rain. The roar of the clouds may frequently be heard. What hath Partha to do with these, and why is he to be praised for these? All this (on Drona's part), therefore, is due only to either the desire of doing good to Arjuna or to his wrath and hatred towards us. Preceptors are wise, and sinless, and very kind to all creatures. They, however, should never be consulted at times of peril. It is in luxurious palaces, and assemblies and pleasure-gardens, that learned men, capable of making speeches, seem to be in their place. Performing many wonderful things, in the assembly, it is there that learned men find their place, or even there where sacrificial utensils and their proper placing and washing are needed. In a knowledge of the lapses of others, in studying the characters of men, in the science of horses and elephants and cars, in treating the diseases of asses and camels and goats and sheeps and kine, in planning buildings and gateways, and in pointing out the defects of food and drink, the learned are truly in their own sphere. Disregarding learned men that extol the heroism of the foe, make ye such arrangements that the foe may be destroyed. Placing the kine securely, array the troops in order of battle. Place guards in proper places so that we may fight the foe.'"
SECTION XLVIII
"Karna said, 'I behold all these blessed ones, looking as if alarmed and panic-struck and unresolved and unwilling to fight. If he that is come is the king of the Matsyas or Vibhatsu, even I will resist him as the banks resist the swelling sea. Shot from my bow these straight and flying arrows, like gliding snakes, are all sure of aim. Discharged by my light hands, these keen-edged arrows furnished with golden wings shall cover Partha all over, like locusts shrouding a tree. Strongly pressed by these winged arrows, the bow-string will cause these my leathern fences to produce sounds that will be heard to resemble those of a couple of kettle-drums. Having been engaged in ascetic austerities for the (last) eight and five years, Vibhatsu will strike me but mildly in this conflict, and the son of Kunti having become a Brahmana endued with good qualities, hath thus become a fit person to quietly receive shafts by thousands shot by me. This mighty bowman is indeed, celebrated over the three worlds. I, too, am, by no means, inferior to Arjuna, that foremost of human beings. With golden arrows furnished with vulturine wings shot on all sides, let the firmament seem today to swarm with fire-flies. Slaying Arjuna in battle, I will discharge today that debt, difficult of repayments, but promised of old by me unto Dhritarashtra's son. When man is there, even amongst all the gods and the Asuras, that will endure to stand in the teeth of the straight arrows shot from my bow? Let my flying arrows, winged and depressed at the middle, present the spectacle of the coursing of the fire-flies through the welkin. Hard though he be as Indra's thunderbolt and possessed of the energy of the chief of the celestials, I will surely grind Partha, even as one afflicts an elephant by means of burning brands. A heroic and mighty car-warrior as he is, and the foremost of all wielders of weapons I shall seize the unresisting Partha, even like Garuda seizing a snake. Irresistible like fire, and fed by the fuel of swords, darts, and arrows, the blazing Pandava-fire that consumeth foes, will be extinguished even by myself who am like unto a mighty cloud incessantly dropping an arrowy shower,--the multitude of cars (I will lead) constituting its thunder, and the speed of my horses, the wind in advance. Discharged from my bow, my arrows like venomous snakes will pierce Partha's body, like serpent penetrating through an ant-hill. Pierced with well-tempered and straight shafts endued with golden wings and great energy, behold ye today the son of Kunti decked like a hill covered with Karnikara flowers. Having obtained weapons from that best of ascetics--the son of Jamadagni, I would, relying on their energy, fight with even the celestials. Struck with my javelin, the ape stationed on his banner-top shall fall down today on the ground, uttering terrible cries. The firmament will today be filled with the cries of the (super-human) creatures stationed in the flagstaff of the foe, and afflicted by me, they will fly away in all directions. I shall today pluck up by the roots the long-existing dart in Duryodhan's heart by throwing Arjuna down from his car. The Kauravas will today behold Partha with his car broken, his horses killed, his valour gone, and himself sighing like a snake. Let the Kauravas, following their own will go away taking this wealth of kine, or, if they wish, let them stay on their cars and witness my combat.'"
SECTION XLIX
"Kripa said, 'O Radheya, thy crooked heart always inclineth to war. Thou knowest not the true nature of things; nor dost thou take into account their after-consequences. There are various kinds of expedients inferrable from the scriptures. Of these, a battle hath been regarded by those acquainted with the past, as the most sinful. It is only when time and place are favourable that military operations can lead to success. In the present instance, however, the time being unfavourable, no good results will be deprived. A display of prowess in proper time and place becometh beneficial. It is by the favourableness or otherwise (of time and place) that the opportuneness of an act is determined. Learned men can never act according to the ideas of a car-maker. Considering all this, an encounter with Partha is not advisible for us. Alone he saved the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led the life of a Brahmacharin for five years (on the breast of Himavat). Taking up Subhadra on his car, alone he challenged Krishna to single combat. Alone he fought with Rudra who stood before him as a forester. It was in this very forest that Partha rescued Krishna while she was being taken away (by Jayadratha). It is he alone that hath, for five years, studied the science of weapons under Indra. Alone vanquishing all foes he hath spread the fame of the Kurus. Alone that chastiser of foes vanquished in battle Chitrasena, the king of the Gandharvas and in a moment his invincible troops also. Alone he overthrew in battle the fierce Nivatakavachas and the Kalakhanchas, that were both incapable of being slain by the gods themselves. What, however, O Kama, hath been achieved by thee single-handed like any of the sons of Pandu, each of whom had alone subjugated many lords of earth? Even Indra himself is unfit to encounter Partha in battle. He, therefore, that desireth to fight with Arjuna should take a sedative. As to thyself, thou desirest to take out the fangs of an angry snake of virulent poison by stretching forth thy right hand and extending thy forefinger. Or, wandering alone in the forest thou desirest to ride an infuriate elephant and go to a boar without a hook in hand. Or, rubbed over with clarified butter and dressed in silken robes, thou desirest to pass through the midst of a blazing fire fed with fat and tallow and clarified butter. Who is there that would, binding his own hands and feet and tying a huge stone unto his neck, cross the ocean swimming with his bare arms? What manliness is there in such an act? O Kama, he is a fool that would, without, skill in weapons and without strength, desire to fight with Partha who is so mighty and skilled in weapons? Dishonestly deceived by us and liberated from thirteen years' exile, will not the illustrious hero annihilate us? Having ignorantly come to a place where Partha lay concealed like fire hidden in a well, we have, indeed, exposed to a great danger. But irresistible though he be in battle, we should fight against him. Let, therefore, our troops, clad in mail, stand here arrayed in ranks and ready to strike. Let Drona and Duryodhana and Bhishma and thyself and Drona's son and ourselves, all fight with the son of Pritha. Do not O Kama, act so rashly as to fight alone. If we six car-warriors be united, we can then be a match for and fight with that son of Pritha who is resolved to fight and who is as fierce as the wielder of the thunderbolt. Aided by our troops arrayed in ranks, ourselves--great bowmen--standing carefully will fight with Arjuna even as the Danavas encounter Vasava in battle.'"
SECTION L
"Aswatthaman said, 'The kine, O Karna, have not yet been won, nor have they yet crossed the boundary (of their owner's dominions), nor have they yet reached Hastinapura. Why dost thou, therefore, boast of thyself? Having won numerous battles, and acquired enormous wealth, and vanquished hostile hosts, men of true heroism speak not a word of their prowess. Fire burneth mutely and mutely doth the sun shine. Mutely also doth the Earth bear creatures, both mobile and immobile. The Self-existent hath sanctioned such offices for the four orders that having recourse to them each may acquire wealth without being censurable. A Brahmana, having studied the Vedas, should perform sacrifices himself, and officiate at the sacrifices of others. And a Kshatriya, depending upon the bow, should perform sacrifices himself but should never officiate at the sacrifices of others. And of Vaisya, having earned wealth, should cause the rites enjoined in the Vedas to be performed for himself. A Sudra should always wait upon and serve the other three orders. As regards those that live by practising the profession of flowers and vendors of meat, they may earn wealth by expedients fraught with deceit and fraud. Always acting according to the dictates of the scriptures, the exalted sons of Pandu acquired the sovereignty of the whole earth, and they always act respectfully towards their superiors, even if the latter prove hostile to them. What Kshatriya is there that expressed delight at having obtained a kingdom by means of dice, like this wicked and shameless son of Dhritarashtra? Having acquired wealth in this way by deceit and fraud like a vendor of meat, who that is wise boast of it? In what single combat didst thou vanquish Dhananjaya, or Nakula, or Sahadeva, although thou hast robbed them of their wealth? In what battle didst thou defeat Yudhishthira, or Bhima that foremost of strong men? In what battle was Indraprastha conquered by thee? What thou hast done, however, O thou of wicked deeds, is to drag that princess to court while she was ill and had but one raiment on? Thou hast cut the mighty root, delicate as the sandal, of the Pandava tree. Actuated by desire of wealth, when thou madest the Pandavas act as slaves, rememberest thou what Vidura said! We see that men and others, even insects and ants, show forgiveness according to their power of endurance. The son of Pandu, however, is incapable of forgiving the sufferings of Draupadi. Surely, Dhananjaya cometh here for the destruction of the sons of Dhritarashtra. It is true, affecting great wisdom, thou art for making speeches but will not Vibhatsu, that slayer of foes, exterminate us all! If it be gods, or Gandharvas or Asuras, or Rakshasas, will Dhananjaya the son of Kunti, desist to fight from panic? Inflamed with wrath upon whomsoever he will fall, even him he will overthrow like a tree under the weight of Garuda! Superior to thee in prowess, in bowmanship equal unto the lord himself of the celestials, and in battle equal unto Vasudeva himself, who is there that would not praise Partha? Counteracting celestial weapons with celestial, and human weapons with human, what man is a match for Arjuna? Those acquainted with the scriptures declare that a disciple is no way inferior to a son, and it is for this that the son of Pandu is a favourite of Drona. Employ thou the means now which thou hadst adopted in the match at dice,--the same means, viz., by which thou hadst subjugated Indraprastha, and the same means by which thou hadst dragged Krishna to the assembly! This thy wise uncle, fully conversant with the duties of the Kshatriya order--this deceitful gambler Sakuni, the prince of Gandhara, let him fight now! The Gandiva, however, doth not cast dice such as the Krita or the Dwapara, but it shooteth upon foes blazing and keen-edged shafts by myriads. The fierce arrows shot from the Gandiva, endued with great energy and furnished with vulturine wings, car, pierce even mountains. The destroyer of all, named Yama, and Vayu, and the horse-faced Agni, leave some remnant behind, but Dhananjaya inflamed with wrath never doth so. As thou hadst, aided by thy uncle, played a dice in the assembly so do fight in this battle protected by Suvala's son. Let the preceptor, if he chooses fight; I shall not, however, fight with Dhananjaya. We are to fight with the king of the Matsyas, if indeed, he cometh in the track of the kine.'"
SECTION LI
"Bhishma said, 'Drona's son observeth well, and Kripa, too observeth rightly. As for Kama, it is only out of regard for the duties of the Kshatriya order that he desireth to fight. No man of wisdom can blame the preceptor. I, however, am of opinion that fight we must, considering both the time and the place. Why should not that man be bewildered who hath five adversaries effulgent as five suns, who are heroic combatants and who have just emerged from adversity? Even those conversant with morality are bewildered in respect of their own interests. It is for this, O king, that I tell thee this, whether my words be acceptable to you or not. What Karna said unto thee was only for raising our (drooping) courage. As regards thyself, O preceptor's son, forgive everything. The business at hand is very grave. When the son of Kunti hath come, this is not the time for quarrel. Everything should now be forgiven by thyself and the preceptor Kripa. Like light in the sun, the mastery of all weapons doth reside in you. As beauty is never separated from Chandramas, so are the Vedas and the Brahma weapon both established in you. It is often seen that the four Vedas dwell in one object and Kshatriya attributes in another. We have never heard of these two dwelling together in any other person than the preceptor of the Bharata race and his son. Even this is what I think. In the Vedantas, in the Puranas, and in old histories, who save Jamadagni, O king, would be Drona's superior? A combination of the Brahma weapon with the Vedas,--this is never to be seen anywhere else. O preceptor's son, do thou forgive. This is not the time for disunion. Let all of us, uniting, fight with Indra's son who hath come. Of all the calamities that may befall an army that have been enumerated by men of wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna's virtues. The virtues of even an enemy should be admitted, while the faults of even one's preceptor may be pointed out; therefore one should, to the best of his power, declare the merits of a son or a disciple.'
"Duryodhana said, 'Let the preceptor grant his forgiveness and let peace be restored. If the preceptor be at one with us, whatever should be done (in view of the present emergency) would seem to have been already done.'
"Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama and Kripa, and the high-souled Bhishma pacified Drona.'
"Drona said, 'Appeased I have already been at the words first spoken by Bhishma, the son of Santanu. Let such arrangements be made that Partha may not be able to approach Duryodhana in battle. And let such arrangements be made that king Duryodhana may not be captured by the foe, in consequence either of his rashness or want of judgment. Arjuna hath not, to be sure, revealed himself before the expiry of the term of exile. Nor will he pardon this act (of ours) today, having only recovered the kine. Let such arrangements, therefore, be made that he may not succeed in attacking Dhritarashtra's son and defeating our troops. Like myself (who am doubtful of the completion of period of exile) Duryodhana also had said so before. Bearing it in mind, it behoveth the son of Ganga to say what is true.'"
SECTION LII
"Bhishma said, 'The wheel of time revolves with its divisions, viz., with Kalas and Kasthas and Muhurtas and days and fortnights and months and constellations and planets and seasons and years. In consequence of their fractional excesses and the deviations of also of the heavenly bodies, there is an increase of two months in every five years. It seems to me that calculating this wise, there would be an excess of five months and twelve nights in thirteen years. Everything, therefore, that the sons of Pandu had promised, hath been exactly fulfilled by them. Knowing this to be certain, Vibhatsu hath made his appearance. All of them are high-souled and fully conversant with the meanings of the scriptures. How would they deviate from virtue that have Yudhishthira for their guide? The sons of Kunti do not yield to temptation. They have achieved a difficult feat. If they had coveted the possession of their kingdom by unfair means, then those descendants of the Kuru race would have sought to display their prowess at the time of the match at dice. Bound in bonds of virtue, they did not deviate from the duties of the Kshatriya order. He that will regard them to have behaved falsely will surely meet with defeat. The sons of Pritha would prefer death to falsehood. When the time, however, comes, those bulls among men--the Pandava's--endued with energy like that of Sikra, would not give up what is theirs even if it is defended by the wielder himself of the thunderbolt. We shall have to oppose in battle the foremost of all wielders of weapons. Therefore, let such advantageous arrangements as have the sanction of the good and the honest be now made without loss of time so that our possessions may not be appropriated by the foe. O king of kings, O Kaurava, I have never seen a battle in which one of the parties could say,--we are sure to win. When a battle occurs, there must be victory or defeat, prosperity or adversity. Without doubt, a party to a battle must have either of the two. Therefore, O king of kings, whether a battle be now proper or not consistent with virtue or not, make thy arrangements soon, for Dhananjaya is at hand.'
"Duryodhana said, 'I will not, O grandsire, give back the Pandavas their kingdom. Let every preparation, therefore, for battle be made without delay.'
"Bhishma said, 'Listen to what I regard as proper, if it pleases thee. I should always say what is for thy good, O Kaurava. Proceed thou towards the capital, without loss of time, taking with thee a fourth part of the army. And let another fourth march, escorting the kine. With half the troops we will fight the Pandava. Myself and Drona, and Karna and Aswatthaman and Kripa will resolutely withstand Vibhatsu, or the king of the Matsyas, or Indra himself, if he approaches. Indeed, we will withstand any of these like the bank withstanding the surging sea.'
"Vaisampayana continued, 'These words spoken by the high-souled Bhishma were acceptable to them, and the king of the Kauravas acted accordingly without delay. And having sent away the king and then the kine, Bhishma began to array the soldiers in order of battle. And addressing the preceptor, he said, 'O preceptor, stand thou in the centre, and let Aswatthaman stand on the left, and let the wise Kripa, son of Saradwata, defend the right wing, and let Karna of the Suta caste, clad in mail, stand in the van. I will stand in the rear of the whole army, protecting it from that point.'"
SECTION LIII
"Vaisampayana said, 'After the Kauravas, O Bharata, had taken their stand in this order, Arjuna, filling the air with the rattle and din of his car, advanced quickly towards them. And the Kurus beheld his banner-top and heard the rattle and din of his car as also the twang of the Gandiva stretched repeatedly by him. And noting all this, and seeing that great car-warrior--the wielder of the Gandiva--come, Drona spoke thus, 'That is the banner-top of Partha which shineth at a distance, and this is the noise of his car, and that is the ape that roareth frightfully. Indeed, the ape striketh terror in the troops. And there stationed on that excellent car, the foremost of car-warriors draweth that best of bows, the Gandiva, whose twang is as loud as the thunder. Behold, these two shafts coming together fall at my feet, and two others pass off barely touching my ears. Completing the period of exile and having achieved many wonderful feats, Partha saluteth me and whispereth in my ears. Endued with wisdom and beloved of his relatives, this Dhananjaya, the son of Pandu, is, indeed, beheld by us after a long time, blazing with beauty and grace. Possessed of car and arrows, furnished with handsome fences and quiver and conch and banner and coat of mail, decked with diadem and scimitar and bow, the son of Pritha shineth like the blazing (Homa) fire surrounded with sacrificial ladles and fed with sacrificial butter.'
"Vaisampayana continued, 'Beholding the Kurus ready for battle, Arjuna addressing Matsya's son in words suitable to the occasion, said, 'O charioteer, restrain thou the steeds at such a point whence my arrows may reach the enemy. Meanwhile, let me see, where, in the midst of this army, is that vile wretch of the Kuru race. Disregarding all these, and singling out that vainest of princes I will fall upon his head, for upon the defeat of that wretch the others will regard themselves as defeated. There standeth Drona, and thereafter him his son. And there are those great bowmen--Bhishma and Kripa and Kama. I do not see, however, the king there. I suspect that anxious to save his life, he retreateth by the southern road, taking away with him the kine. Leaving this array of car-warriors, proceed to the spot where Suyodhana is. There will I fight, O son of Virata, for there the battle will not be fruitless, Defeating him I will come back, taking away the kine.'
"Vaisampayana continued, 'Thus addressed, the son of Virata restrained the steeds with an effort and turned them by a pull at the bridle from the spot where those bulls of the Kuru race were, and urged them on towards the place where Duryodhana was. And as Arjuna went away leaving that thick array of cars, Kripa, guessing his intention, addressed his own comrades, saying, 'This Vibhatsu desireth not to take up his stand at a spot remote from the king. Let us quickly fall upon the flanks of the advancing hero. When inflamed with wrath, none else, unassisted, can encounter him in battle save the deity of a thousand eyes, or Krishna the son of Devaki. Of what use to us would the kine be or this vast wealth also, if Duryodhana were to sink, like a boat, in the ocean of Partha?' Meanwhile, Vibhatsu, having proceeded towards that division of the army, announced himself speedily by name, and covered the troops with his arrows thick as locusts. And covered with those countless shafts shot by Partha, the hostile warriors could not see anything, the earth itself and the sky becoming overwhelmed therewith. And the soldiers who had been ready for the fight were so confounded that none could even the flee from the field. And beholding the light-handedness of Partha they all applauded it mentally. And Arjuna then blew his conch which always made the bristles of the foe stand erect. And twanging his best of bows, he urged the creatures on his flagstaff to roar more frightfully. And at the blare of his conch and the rattle of his car-wheels, and the twang of the Gandiva, and the roar of the superhuman creatures stationed on his flagstaff, the earth itself began to tremble. And shaking their upraised tails and lowing together, the kine turned back, proceeding along the southern road.'"
SECTION LIV
"Vaisampayana said, 'Having disorganised the hostile host by force and having recovered the kine, that foremost of bowmen, desirous of fighting again, proceeded towards Duryodhana. And beholding the kine running wild towards the city of the Matsyas, the foremost warriors of the Kurus regarded Kiritin to have already achieved success. And all of a sudden they fell upon Arjuna who was advancing towards Duryodhana. And beholding their countless divisions firmly arrayed in order of battle with countless banners waving over them, that slayer of foes, addressing the son of the king of the Matsyas, said, 'Urge on, to the best of their speed by this road, these white steeds decked with golden bridles. Strive thou well, for I would approach this crowd of Kuru lions. Like an elephant desiring an encounter with another, the Suta's son of wicked soul eagerly desireth a battle with me. Take me, O prince, to him who hath grown so proud under the patronage of Duryodhana. Thus addressed, the son of Virata by means of those large steeds endued with the speed of the wind and furnished with golden armour, broke that array of cars and took the Pandava into the midst of the battle-field. And seeing this those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and Jaya, desirous of aiding Karna, rushed with arrows and long shafts, towards the advancing hero of Bharata's race. Then that foremost of men, inflamed with wrath, began to consume by means of fiery arrows shot from his bow, that array of cars belonging to those bulls among the Kurus, like a tremendous conflagration consuming a forest. Then, when the battle began to rage furiously, the Kuru hero, Vikarna, mounted on his car, approached that foremost of car-warriors, Partha, the younger brother of Bhima,--showering upon him terrible shafts thick and long. Then cutting Vikarna's bow furnished with a tough string and horns overlaid with gold, Arjuna cut off his flagstaff. And Vikarna, beholding his flagstaff cut off, speedily took to flight. And after Vikarna's flight, Satruntapa, unable to repress his ire, began to afflict Partha, that obstructer of foes and achiever of super-human feats, by means of a perfect shower of arrows. And drowned, as it were, in the midst of the Kuru-array, Arjuna, pierced by that mighty car-warrior,--king Satruntapa--pierced the latter in return with five and then slew his car-driver with ten shafts, and pierced by that bull of the Bharata race with an arrow capable of cleaving the thickest coat of mail, Satruntapa fell dead on the field of battle, like a tree from a mountain-top torn up by the wind. And those brave bulls among men, mangled in battle by that braver bull among men, began to waver and tremble like mighty forests shaken by the violence of the wind that blows at the time of the universal dissolution. And struck in battle by Partha, the son of Vasava, those well-dressed heroes among men--those givers of wealth endued with the energy of Vasava--defeated and deprived of life, began to measure their lengths on the ground, like full-grown Himalayan elephants clad in mails of black steel decked with gold. And like unto a raging fire consuming a forest at the close of summer, that foremost of men, wielding the Gandiva, ranged the field in all directions, slaying his foes in battle thus. And as the wind rangeth at will, scattering masses of clouds and fallen leaves in the season of spring, so did that foremost of car-warriors--Kiritin--ranged in that battle, scattering all his foes before him. And soon slaying the red steeds yoked unto the car of Sangramajit, the brother of Vikatana's son, that hero decked in diadem and endued with great vigour then cut off his antagonist's head by a crescent-shaped arrow. And when his brother was slain, Vikartana's son of the Suta caste, mustering all his prowess, rushed at Arjuna, like a huge elephant with out-stretched tusks, or like a tiger at a mighty bull. And the son of Vikarna quickly pierced the son of Pandu with twelve shafts and all his steeds also in every part of their bodies and Virata's son too in his hand. And rushing impetuously against Vikarna's son who was suddenly advancing against him, Kiritin attacked him fiercely like Garuda of variegated plumage swooping down upon a snake. And both of them were foremost of bowmen, and both were endued with great strength, and both were capable of slaying foes. And seeing that an encounter was imminent between them, the Kauravas, anxious to witness it, stood aloof as lookers on. And beholding the offender Karna, the son of Pandu, excited to fury, and glad also at having him, soon made him, his horses, his car, and car-driver invisible by means of a frightful shower of countless arrows. And the warriors of the Bharatas headed by Bhishma, with their horses, elephants, and cars, pierced by Kiritin and rendered invisible by means of his shafts, their ranks also scattered and broken, began to wail aloud in grief. The illustrious and heroic Karna, however counteracting with numberless arrows of his own those shafts by Arjuna's hand, soon burst forth in view with bow and arrows like a blazing fire. And then there arose the sound of loud clapping of hands, with the blare of conchs and trumpets and kettle-drums made by the Kurus while they applauded Vikartana's son who filled the atmosphere with the sound of his bow-string flapping against his fence. And beholding Kiritin filling the air with the twang of Gandiva, and the upraised tail of the monkey that constituted his flag and that terrible creature yelling furiously from the top of his flagstaff, Karna sent forth a loud roar. And afflicting by means of his shafts, Vikartana's son along with his steeds, car and car-driver, Kiritin impetuously poured an arrowy shower on him, casting his eyes on the grandsire and Drona and Kripa. And Vikartana's son also poured upon Partha a heavy shower of arrows like a rain-charged cloud. And the diadem-decked Arjuna also covered Karna with a thick down-pour of keen-edged shafts. And the two heroes stationed on their cars, creating clouds of keen-edged arrows in a combat carried on by means of countless shafts and weapons, appeared to the spectators like the sun and the moon covered by clouds, and the light-handed Karna, unable to bear the sight of the foe, pierced the four horses of the diadem-decked hero with whetted arrows, and then struck his car-driver with three shafts, and his flagstaff also with three. Thus struck, that grinder of all adversaries in battle, that bull of the Kuru race, Jishnu wielding the Gandiva, like a lion awaked from slumber, furiously attacked Kama by means of straight-going arrows. And afflicted by the arrowy shower (of Karna), that illustrious achiever of super-human deeds soon displayed a thick shower of arrows in return. And he covered Karna's car with countless shafts like the sun covering the different worlds with rays. And like a lion attacked by an elephant, Arjuna, taking some keen crescent-shaped arrows from out of his quiver and drawing his bow to his ear, pierced the Suta's son on every part of his body. And that grinder of foes pierced Karna's arms and thighs and head and forehead and neck and other principal parts of his body with whetted shafts endued with the impetuosity of the thunderbolt and shot from the Gandiva in battle. And mangled and afflicted by the arrows shot by Partha the son of Pandu, Vikartana's son, quitted the van of battle, and quickly took to flight, like one elephant vanquished by another.'"
SECTION LV
"Vaisampayana said, 'After the son of Radha had fled from the field, other warriors headed by Duryodhana, one after another, fell upon the son of Pandu with their respective divisions. And like the shore withstanding the fury of the surging sea, that warrior withstood the rage of that countless host rushing towards him, arrayed in order of battle and showering clouds of arrows. And that foremost of car-warriors, Kunti's son Vibhatsu of white steeds, rushed towards the foe, discharging celestial weapons all the while. Partha soon covered all the points of the horizon with countless arrows shot from the Gandiva, like the sun covering the whole earth with his rays. And amongst those that fought on cars and horses and elephants, and amongst the mail-clad foot-soldiers, there was none that had on his body a space of even two finger's breadth unwounded with sharp arrows. And for his dexterity in applying celestial weapons, and for the training of the steeds and the skill of Uttara, and for the coursing of his weapons, and his prowess and light-handedness, people began to regard Arjuna as the fire that blazeth forth during the time of the universal dissolution for consuming all created things. And none amongst the foe could cast his eyes on Arjuna who shone like a blazing fire of great effulgence. And mangled by the arrows of Arjuna, the hostile ranks looked like newly-risen clouds on the breast of a hill reflecting the solar rays, or like groves of Asoka trees resplendent with clusters of flowers. Indeed, afflicted by the arrows of Partha, the soldiers looked like these, or like a beautiful garland whose flowers gradually wither and drop away: And the all-pervading wind bore on its wings in the sky the torn flags and umbrellas of the hostile host. And affrighted at the havoc amongst their own ranks, the steeds fled in all directions, freed from their yokes by means of Partha's arrows and dragging after them broken portions of cars and elephants, struck on their ears and ribs and tusks and nether lips and other delicate parts of the body, began to drop down on the battle-field. And the earth, bestrewn in a short time with the corpses of elephants belonging to the Kauravas, looked like the sky overcast with masses of black clouds. And as that fire of blazing flames at the end of the yuga consumeth all perishable things of the world, both mobile and immobile, so did Partha, O king, consumeth all foes in battle. And by the energy of his weapons and the twang of his bow, and the preter-natural yells of the creatures stationed on his flagstaff, and the terrible roar of the monkey, and by the blast of his conch, that mighty grinder of foes, Vibhatsu, struck terror into the hearts of all the troops of Duryodhana. And the strength of every hostile warrior seemed, as it were, to be levelled to the dust at the very sight of Arjuna. And unwilling to commit the daring act of sin of slaying them that were defenceless, Arjuna suddenly fell back and attacked the army from behind by means of clouds of keen-edged arrows proceeding towards their aims like hawks let off by fowlers. And he soon covered the entire welkin with clusters of blood-drinking arrows. And as the (infinite) rays of the powerful sun, entering a small vessel, are contracted within it for want of space, so the countless shafts of Arjuna could not find space for their expansion even within the vast welkin. Foes were able to behold Arjuna's car, when near, only once, for immediately after, they were with their horses, sent to the other world. And as his arrows unobstructed by the bodies of foes always passed through them, so his car, unimpeded by hostile ranks, always passed through the latter. And, indeed, he began to toss about and agitate the hostile troops with great violence like the thousand-headed Vasuki sporting in the great ocean. And as Kiritin incessantly shot his shafts, the noise of the bow-string, transcending every sound, was so loud that the like of it had never been heard before by created beings. And the elephants crowding the field, their bodies pierced with (blazing) arrows with small intervals between looked like black clouds coruscated with solar rays. And ranging in all directions and shooting (arrows) right and left, Arjuna's bow was always to be seen drawn to a perfect circle. And the arrows of the wielder of the Gandiva never fell upon anything except the aim, even as the eye never dwelleth on anything that is not beautiful. And as the track of a herd of elephants marching through the forest is made of itself, so was the track was made of itself for the car of Kiritin. And struck and mangled by Partha, the hostile warriors thought that,--Verily, Indra himself, desirous of Partha's victory, accompanied by all the immortals is slaying us! And they also regarded Vijaya, who was making a terrible slaughter around, to be none else than Death himself who having assumed the form of Arjuna, was slaying all creatures. And the troops of the Kurus, struck by Partha, were so mangled and shattered that the scene looked like the achievement of Partha himself and could be compared with nothing else save what was observable in Partha's combats. And he severed the heads of foes, even as reapers cut off the tops of deciduous herbs. And the Kurus all lost their energy owing to the terror begot of Arjuna. And tossed and mangled by the Arjuna-gale, the forest of Arjuna's foes reddened the earth with purple secretions. And the dust mixed with blood, uplifted by the wind, made the very rays of the sun redder still. And soon the sun-decked sky became so red that it looked very much like the evening. Indeed, the sun ceaseth to shed his rays as soon as he sets, but the son of Pandu ceased not to shoot his shafts. And that hero of inconceivable energy overwhelmed, by means of all celestial weapons, all the great bowmen of the enemy, although they were possessed of great prowess. And Arjuna then shot three and seventy arrows of sharp points at Drona, and ten at Dussaha and eight at Drona's son, and twelve at Dussasana, and three at Kripa, the son of Saradwat. And that slayer of foes pierced Bhishma, the son of Santanu, with arrows, and king Duryodhana with a hundred. And, lastly, he pierced Karna in the ear with a bearded shaft. And when that great bowmen Karna, skilled in all weapons, was thus pierced, and his horses and car and car-driver were all destroyed, the troops that supported him began to break. And beholding those soldiers break and give way the son of Virata desirous of knowing Partha's purpose, addressed him on the field of battle, and said, 'O Partha, standing on this beautiful car, with myself as charioteer, towards which division shall I go? For, commanded by thee, I would soon take thee thither.'
"Arjuna replied, 'O Uttara, yonder auspicious warrior whom thou seest cased in coat of tiger-skin and stationed on his car furnished with a blue-flag and drawn by red steeds, is Kripa. There is to be seen the van of Kripa's division. Take me thither. I shall show that great bowman my swift-handedness in archery. And that warrior whose flag beareth the device of an elegant water-pot worked in gold, is the preceptor Drona--that foremost of all wielders of weapons. He is always an object of regard with me, as also with all bearers of arms. Do thou, therefore, circumambulate that great hero cheerfully. Let us bend our heads there, for that is the eternal virtue. If Drona strikes my body first, then I shall strike him, for then he will not be able to resent it. There, close to Drona, that warrior whose flag beareth the device of a bow, is the preceptor's son, the great car-warrior Aswatthaman, who is always an object of regard with me as also with every bearer of arms. Do thou, therefore, stop again and again, while thou comest by his car. There, that warrior who stayeth on his car, cased in golden mail and surrounded by a third part of the army consisting of the most efficient troops, and whose flag beareth the device of an elephant in a ground of gold, is the illustrious king Duryodhana, the son of Dhritarashtra. O hero, take before him this thy car that is capable of grinding hostile cars. This king is difficult of being vanquished in battle and is capable of grinding all foes. He is regarded as the first of all Drona's disciples in lightness of hand. I shall, in battle, show him my superior swiftness in archery. There, that warrior whose flag beareth the device of a stout chord for binding elephants, is Karna, the son of Vikartana, already known to thee. When thou comest before that wicked son of Radha, be thou very careful, for he always challengeth me to an encounter. And that warrior whose flag is blue and beareth the device of five stars with a sun (in the centre), and who endued with great energy stayeth on his car holding a huge bow in hand and wearing excellent fences, and over whose head is an umbrella of pure white, who standeth at the head of a multitudinous array of cars with various flags and banners like the sun in advance of masses of black clouds, and whose mail of gold looks bright as the sun or the moon, and who with his helmet of gold striketh terror into my heart, is Bhishma, the son of Santanu and the grandsire of us all. Entertained with regal splendour by Duryodhana, he is very partial and well-affected towards that prince. Let him be approached last of all, for he may, even now, be an obstacle to me. While fighting with me, do thou carefully guide the steeds. Thus addressed by him, Virata's son, O king, guided Savyasachin's car with great alacrity towards the spot where Kripa stood anxious to fight.'"
SECTION LVI
"Vaisampayana said, 'And the ranks of those fierce bowmen, the Kurus, looked like masses of clouds in the rainy season drifting before a gentle wind. And close (to those ranks of foot-soldiers) stood the enemy's horses ridden by terrible warriors. And there were also elephants of terrible mien, looking resplendent in beautiful armour, ridden by skilled combatants and urged on with iron crows and hooks. And, O king, mounted on a beautiful car, Sakra came there accompanied by the celestials,--the Viswas and Maruts. And crowded with gods, Yakshas, Gandharvas and Nagas, the firmament looked as resplendent as it does when bespangled with the planetary constellation in a cloudless night. And the celestials came there, each on his own car, desirous of beholding the efficacy of their weapons in human warfare, and for witnessing also the fierce and mighty combat that would take place when Bhishma and Arjuna would meet. And embellished with gems of every kind and capable of going everywhere at the will of the rider, the heavenly car of the lord of the celestials, whose roof was upheld by a hundred thousand pillars of gold with (a central) one made entirely of jewels and gems, was conspicuous in the clear sky. And there appeared on the scene three and thirty gods with Vasava (at their head), and (many) Gandharvas and Rakshasas and Nagas and Pitris, together with the great Rishis. And seated on the car of the lord of the celestials, appeared the effulgent persons of king, Vasumanas and Valakshas and Supratarddana, and Ashtaka and Sivi and Yayati and Nahusha and Gaya and Manu and Puru and Raghu and Bhanu and Krisaswa and Sagara and Nala. And there shone in a splendid array, each in its proper place the cars of Agni and Isa and Soma and Varuna and Prajapati and Dhatri and Vidhatri and Kuvera and Yama, and Alamvusha and Ugrasena and others, and of the Gandharva Tumburu. And all the celestials and the Siddhas, and all the foremost of sages came there to behold that encounter between Arjuna and the Kurus. And the sacred fragrance of celestial garlands filled the air like that of blossoming woods at the advent of spring. And the red and reddish umbrellas and robes and garlands and chamaras of the gods, as they were stationed there, looked exceedingly beautiful. And the dust of the earth soon disappeared and (celestial) effulgence lit up everything. And redolent of divine perfumes, the breeze began to soothe the combatants. And the firmament seemed ablaze and exceedingly beautiful, decked with already arrived and arriving cars of handsome and various make, all illumined with diverse sorts of jewels, and brought thither by the foremost of the celestials. And surrounded by the celestials, and wearing a garland of lotuses and lilies the powerful wielder of the thunderbolt looked exceedingly beautiful on his car. And the slayer of Vala, although he steadfastly gazed at his son on the field of battle, was not satiated with such gazing,'"
SECTION LVII
"Vaisampayana said, 'Beholding the army of the Kurus arrayed in order of battle, that descendant of the Kuru race, Partha, addressing Virata's son, said, 'Do thou proceed to the spot where Kripa, the son of Saradwat, is going by the southern side of that car whose flag is seen to bear the device of a golden altar.'
"Vaisampayana continued, 'Hearing these words of Dhananjaya, the son of Virata urged, without a moment's delay, those steeds of silvery hue decked in golden armour. And making them adopt, one after another, every kind of the swifter paces, he urged those fiery steeds resembling the moon in colour. And versed in horse-lore, Uttara, having approached the Kuru host, turned back those steeds endued with the speed of the wind. And skilled in guiding vehicles, the prince of Matsya, sometimes wheeling about, and sometimes proceeding in circular mazes, and sometimes turning to the left, began to be wilder the Kurus. And wheeling round, the intrepid and mighty son of Virata at last approached the car of Kripa, and stood confronting him. Then announcing his own name, Arjuna powerfully blew that best of conchs called Devadatta, of loud blare. And blown on the field of battle by the mighty Jishnu, the blare of that conch was heard like the splitting of a mountain. And seeing that the conch did not break into a hundred fragments when blown by Arjuna, the Kurus with all their warriors began to applaud it highly. And having reached the very heavens, that sound coming back was heard even like the crash of the thunderbolt hurled by Maghavat on the mountain breast. Thereupon that heroic and intrepid and mighty car-warrior, Saradwat's son Kripa, endued with strength and prowess, waxing wroth at Arjuna, and unable to bear that sound and eager for fight, took up his own sea-begotten conch and blew it vehemently. And filling the three worlds with that sound, that foremost of car-warriors took up a large bow and twanged the bow-string powerfully. And those mighty car-warriors, equal unto two suns, standing opposed to each other, shone like two masses of autumnal clouds. Then Saradwat's son quickly pierced Partha, that slayer of hostile heroes, with ten swift and whetted arrows capable of entering into the very vitals. And Pritha's son also, on his part, drawing that foremost of weapons, the Gandiva, celebrated over the world, shot innumerable iron-arrows, all capable of penetrating into the very core of the body. Thereupon Kripa, by means of whetted shafts, cut into hundreds and thousands of fragments, those blood-drinking arrows of Partha before they could come up. Then that mighty car-warrior, Partha also, in wrath displaying various manoeuvres, covered all sides with a shower of arrows. And covering the entire welkin with his shafts, that mighty warrior of immeasurable soul, the son of Pritha, enveloped Kripa with hundred of shafts. And sorely afflicted by those whetted arrows resembling flames of fire, Kripa waxed wroth and quickly afflicting the high-souled Partha of immeasurable prowess with ten thousand shafts, set up on the field of battle a loud roar. Then the heroic Arjuna quickly pierced the four steeds of his adversary with four fatal arrows shot from the Gandiva, sharp and straight, and furnished with golden wings. And pierced by means of those whetted arrows resembling flames of fire those steeds suddenly reared themselves, and in consequence Kripa reeled off his place. And seeing Gautama thrown off his place, the slayer of hostile heroes, the descendant of the Kuru race, out of regard for his opponent's dignity, ceased to discharge his shafts at him. Then regaining his proper place, Gautama quickly pierced Savyasachin with ten arrows furnished with feathers of the Kanka bird. Then with a crescent-shaped arrow of keen edge, Partha cut off Kripa's bow and leathern fences. And soon Partha cut off Kripa's coat of mail also by means of arrows capable of penetrating the very vitals, but he did not wound his person. And divested of his coat of mail, his body resembled that of a serpent which hath in season cast off its slough. And as soon as his bow had been cut off by Partha, Gautama took up another and stringed it in a trice. And strange to say, that bow of him was also cut off by Kunti's son, by means of straight shafts. And in this way that slayer of hostile heroes, the son of Pandu, cut off other bows as soon as they were taken up, one after another, by Saradwat's son. And when all his bows were thus cut off, that mighty hero hurled, from his car, at Pandu's son, a javelin like unto the blazing thunderbolt. Thereupon, as the gold-decked javelin came whizzing through the air with the flash of a meteor, Arjuna cut it off by means of ten arrows. And beholding his dart thus cut off by the intelligent Arjuna, Kripa quickly took up another bow and almost simultaneously shot a number of crescent-shaped arrows. Partha, however, quickly cut them into fragments by means of ten keen-edged shafts, and endued with great energy, the son of Pritha then, inflamed with wrath on the field of battle, discharged three and ten arrows whetted on stone and resembling flames of fire. And with one of these he cut off the yoke of his adversary's car, and with four pierced his four steeds, and with the sixth he severed the head of his antagonist's car-driver from off his body. And with three that mighty car-warrior pierced, in that encounter, the triple bamboo-pole of Kripa's car and with two, its wheels. And with the twelfth arrow he cut off Kripa's flagstaff. And with the thirteenth Falguni, who was like Indra himself as if smiling in derision, pierced Kripa in the breast. Then with his bow cut off, his car broken, his steeds slain, his car-driver killed, Kripa leapt down and taking up a mace quickly hurled it at Arjuna. But that heavy and polished mace hurled by Kripa was sent back along its course, struck by means of Arjuna's arrows. And then the warriors (of Kripa's division), desirous of rescuing wrathful son of Saradwat encountered Partha from all sides and covered him with their arrows. Then the son of Virata, turning the steed to the left began to perform circuitous evolution called Yamaka and thus withstood all those warriors. And those illustrious bulls among men, taking Kripa with them who had been deprived of his car, led him away from the vicinity of Dhananiaya, the son of Kunti.'"
SECTION LVIII
"Vaisampayana said, 'After Kripa had thus been taken away, the invincible Drona of red steeds, taking up his bow to which he had already stringed an arrow, rushed towards Arjuna of white steeds. And beholding at no great distance from him the preceptor advancing on his golden car, Arjuna that foremost of victorious warriors, addressing Uttara, said, 'Blessed be thou, O friend, carry me before that warrior on whose high banner-top is seen a golden altar resembling a long flame of fire and decked with numerous flags placed around, and whose car is drawn by steeds that are red and large, exceedingly handsome and highly-trained, of face pleasant and of quiet mien, and like unto corals in colour and with faces of coppery hue, for that warrior is Drona with whom I desire to fight. Of long arms and endued with mighty energy possessed of strength and beauty of person, celebrated over all the worlds for his prowess, resembling Usanas himself in intelligence and Vrihaspati in knowledge of morality, he is conversant with the four Vedas and devoted to the practice of Brahmacharya virtues. O friend, the use of the celestial weapons together with the mysteries of their withdrawal and the entire-science of weapons, always reside in him. Forgiveness, self-control, truth, abstention from injury, rectitude of conduct,--these and countless other virtues always dwell in that regenerate one. I desire to fight with that highly-blessed one on the field. Therefore, take me before the preceptor and carry me thither, O Uttara.'
"Vaisampayana continued, 'Thus addressed by Arjuna, Virata's son urged his steeds decked with gold towards the car of Bharadwaja's son. And Drona also rushed towards the impetuously advancing Partha, the son of Pandu,--that foremost of car-warriors,--like an infuriate elephant rushing towards an infuriate compeer. And the son of Bharadwaja then blew his conch whose blare resembled that of a hundred trumpets. And at that sound the whole army become agitated like the sea in a tempest. And beholding those excellent steeds red in hue mingling in battle with Arjuna's steeds of swan-like whiteness endued with the speed of the mind, all the spectators were filled with wonder. And seeing on the field of battle those car-warriors--the preceptor Drona and his disciple Partha--both endued with prowess, both invincible, both well-trained, both possessed of great energy and great strength, engaged with each other, that mighty host of the Bharatas began to tremble frequently. And that mighty car-warrior Partha, possessed of great prowess and filled with joy upon reaching Drona's car on his own, saluted the preceptor. And that slayer of hostile heroes, the mighty armed son of Kunti, then addressed Drona in an humble and sweet tone, saying, 'Having completed our exile in the woods, we are now desirous of avenging our wrongs. Even invincible in battle, it doth not behove thee to be angry with us. O sinless one, I will not strike thee unless thou strikest me first. Even this is my intention. It behoveth thee to act as thou choosest.' Thus addressed Drona discharged at him more than twenty arrows. But the light-handed Partha cut them off before they could reach him. And at this, the mighty Drona, displaying his lightness of hand in the use of weapons, covered Partha's car with a thousand arrows. And desirous of angering, Partha, that hero of immeasurable soul, then covered his steeds of silvery whiteness with arrows whetted on stone and winged with the feathers of the Kanka bird. And when the battle between Drona and Kiritin thus commenced, both of them discharging in the encounter arrows of blazing splendour, both well-known for their achievements, both equal to the wind itself in speed, both conversant with celestial weapons, and both endued with mighty energy, began shooting clouds of arrows to bewilder the royal Kshatriyas. And all the warriors that were assembled there were filled with wonder at sight of all this. And they all admired Drona who quickly shot clouds of arrows exclaiming,--Well done! Well done! Indeed, who else save Falguna, is worthy of fighting with Drona in battle? Surely the duties of a Kshatriya are stern, for Arjuna fighteth with even his own preceptor!--And it was thus that they who stood on the field of battle said unto one another. And inflamed with fire, those mighty-armed heroes standing before other, and each incapable of overcoming the other, covered each other with arrowy showers. And Bharadwaja's son, waxing worth, drew his large and unconquerable bow plated on the back with gold, and pierced Falguna with his arrows. And discharging at Arjuna's car innumerable whetted arrows possessed of solar effulgence, he entirely shrouded the light of the sun. And that great car-warrior of mighty arms, violently pierced Pritha's son with keen-edged shafts even as the clouds shower upon a mountain. Then taking up that foremost of bows, the Gandiva, destructive of foes and capable of withstanding the greatest strain, the impetuous son of Pandu cheerfully discharged countless shafts of various kinds adorned with gold, and that powerful warrior also baffled in a moment Drona's arrowy shower by means of those shafts shot from his own bow. And at this the spectators wondered greatly. And the handsome Dhananjaya, the son of Pritha, ranging on his car, displayed his weapons on all sides at the same time. And the entire welkin covered with his arrows, became one wide expanse of shade. And at this Drona become invisible like the sun enveloped in mist. And shrouded by those excellent arrows on all sides, Drona looked like a mountain on fire. And beholding his own car completely enveloped by the arrows of Pritha's son, Drona that ornament of battle, bent his terrible and foremost of bows whose noise was as loud as that of the clouds. And drawing that first of weapons, which was like unto a circle of fire, he discharged a cloud of keen-edged shafts. And then there were heard on the field loud sounds like the splitting of bamboos set on fire. And that warrior of immeasurable soul, shooting from his bow arrows furnished with golden wings, covered all sides, shrouding the very light of the sun. And those arrows with knots well-peeled off, and furnished with golden wings, looked like flocks of birds in the sky. And the arrows discharged by Drona from his bow, touching one another at the wings, appeared like one endless line in the sky. And those heroes, thus discharging their arrows decked with gold, seemed to cover the sky with showers of meteors. And furnished with feathers of the Kanka bird, those arrows looked like rows of cranes ranging in the autumnal sky. And the fierce and terrible encounter that took place between the illustrious Drona and Arjuna resembled that between Virata and Vasava of old. And discharging arrows at each other from bows drawn at their fullest stretch, they resembled two elephants assailing each other with their tusks. And those wrathful warriors--those ornaments of battle--fighting strictly according to established usage, displayed in that conflict various celestial weapons in due order. Then that foremost of victorious men, Arjuna, by means of his keen shafts resisted the whetted arrows shot by that best of preceptors. And displaying before the spectators various weapons, that hero of terrible prowess covered the sky with various kinds of arrows. And beholding that tiger among men, Arjuna, endued with fierce energy and intent upon striking him, that foremost of warriors and best of preceptors (from affection) began to fight with him playfully by means of smooth and straight arrows. And Bharadwaja's son fought on with Falguna, resisting with his own the celestial weapons shot by the former. And the fight that took place between those enraged lions among men, incapable of bearing each other, was like unto encounter between the gods and the Danavas. And the son of Pandu repeatedly baffled with his own, the Aindra, the Vayavya, and the Agneya weapons that were shot by Drona. And discharging keen shafts, those mighty bowmen, by their arrowy showers completely covered the sky and made a wide expanse of shade. And then the arrows shot by Arjuna, falling on the bodies of hostile warriors, produced the crash of thunderbolt. O king, elephants, cars, and horses, bathed in blood, looked like Kinsuka trees crowned with flowers. And in that encounter between Drona and Arjuna, beholding the field covered with arms decked with bangles, and gorgeously-attired car-warriors, and coats of mail variegated with gold, and with banners lying scattered all about, and with warriors slain by means of Partha's arrows, the Kuru host became panic-stricken. And shaking their bows capable of bearing much strain, those combatants began to shroud and weaken each other with their shafts. And, O bull of the Bharata race, the encounter that took place between Drona and Kunti's son was dreadful in the extreme and resembled that between Vali and Vasava. And staking their very lives, they began to pierce each other straight arrows shot from their fully-stretched bow-strings. And a voice was heard in the sky applauding Drona, and saying, 'Difficult is the feat performed by Drona, inasmuch as he fighteth with Arjuna,--that grinder of foes, that warrior endued with mighty energy, of firm grasp, and invincible in battle,--that conqueror of both celestials and Daityas, that foremost of all car-warriors.' And beholding Partha's infallibility, training, fleetness of hand, and the range also of Arjuna's, arrows, Drona became amazed. And, O bull of the Bharata race, lifting up his excellent bow, the Gandiva the unforbearing Partha drew it now with one hand and now with another shot an arrowy shower. And beholding that shower resembling a flight of locusts, the spectators wondering applauded him exclaiming, 'Excellent'! 'Excellent'! And so ceaselessly did he shoot his arrows that the very air was unable to penetrate the thick array. And the spectators could not perceive any interval between the taking up of the arrows and letting them off. And in that fierce encounter characterised by lightness of hand in the discharge of weapons, Partha began to shoot his arrows more quickly than before. And then all at once hundreds and thousands of straight arrows fell upon Drona's car. And, O bull of the Bharata race, beholding Drona completely covered by the wielder of the Gandiva with his arrows, the Kuru army set up exclamation of 'Oh'! and 'Alas'! And Maghavat, together with those Gandharvas and Apsaras that have come there, applauded the fleetness of Partha's hand. And that mighty car-warrior, the preceptor's son, then resisted the Pandva with a mighty array of cars. And although enraged with Arjuna, yet Aswatthaman mentally admired that feat of the high-souled son of Pritha. And waxing wroth, he rushed towards Partha, and discharged at him an arrowy shower like a heavy down-pour by the cloud. And turning his steeds towards Drona's son, Partha gave Drona an opportunity to leave the field. And thereupon the latter, wounded in that terrible encounter, and his mail and banner gone sped away by the aid of swift horses.'"
SECTION LIX
"Vaisampayana said, 'Then, O mighty king, Drona's son rushed to an encounter with Arjuna in battle. And beholding his rush to the conflict like a hurricane, showering shafts like a rain charged cloud Pritha's son received him with a cloud of arrows. And terrible was the encounter between them, like that between the gods and the Danavas. And they shot arrows at each other like Virata and Vasava. And the welkin being enveloped on all sides with arrows, the sun was completely hidden, and the air itself was hushed. And, O conqueror of hostile cities, as they assailed and struck each other, loud sounds arose as of bamboos on fire. And, O king, Aswatthaman's horses being sorely afflicted by Arjuna, they became bewildered and could not ascertain which way to go. And as Pritha's son ranged on the field, the powerful son of Drona finding an opportunity, cut off the string of the Gandiva with an arrow furnished with a horse-shoe head And beholding that extraordinary feat of his, the celestials applauded him highly. And exclaiming--'Well done'!---'Well done'! Drona and Bhishma, and Karna, and the mighty warrior Kripa, all applauded that feat of his greatly. And the son of Drona, drawing his excellent bow, pierced with his shafts, furnished with the feathers of the Kanka bird, the breast of Partha, that bull among warriors. Thereupon, with a loud laughter, the mighty-armed son of Pritha attached a strong and fresh string to Gandiva. And moistening his bow-string with the sweat that stood on his forehead resembling the crescent moon, Pritha's son advanced towards his adversary, even as an infuriated leader of a herd of elephants rusheth at another elephant. And the encounter that took place between those two matchless heroes on the field of battle was exceedingly fierce and made the bristles of the spectators stand on their ends. And as those heroes endued with mighty energy fought on, the two mighty elephants, the Kurus beheld them with wonder. And those brave bulls among men assailed each other with arrows of snaky forms and resembling blazing fires. And as the couple of quivers belonging to the Pandava was inexhaustible, that hero was able to remain on the field immovable as a mountain. And as Aswatthaman's arrows, in consequence of his ceaseless discharge in that conflict, were quickly exhausted, it was for this that Arjuna prevailed over his adversary. Then Karna, drawing his large bow with great force twanged the bow-string. And thereupon arose loud exclamation of 'Oh'! and 'Alas'! And Pritha's son, casting his eyes towards the spot where that bow was twanged, beheld before him the son of Radha. And at that sight his wrath was greatly excited. And inflamed with ire and desirous of slaying Karna, that bull of the Kuru race stared at him with rolling eyes. And, O king, beholding Partha turn away from Aswatthaman's side, the Kuru warriors discharged thousands of arrows on Arjuna. And the mighty-armed Dhananjaya, that conqueror of foes, leaving Drona's son, all on a sudden rushed towards Karna. And rushing towards Karna, with eyes reddened in anger the son of Kunti, desirous of a single combat with him, said these words."
SECTION LX
"Arjuna said, 'The time, O Karna, hath now come for making good thy loquacious boast in the midst of the assembly, viz., that there is none equal to thee in fight. Today, O Karna, contending with me in terrible conflict, thou shalt know thy own strength, and shalt no longer disregard others. Abandoning good breeding, thou hadst uttered many harsh words, but this that thou endeavourest to do, is, I think, exceedingly difficult. Do thou now, O Radha's son, contending with me in the sight of the Kurus, make good what thou hadst said before in disregard of myself. Thou who hadst witnessed Panchala's princess outraged by villains in the midst of the court, do thou now reap the fruit of that act of thine. Fettered by the bonds of morality before, I desisted from vengeance then. Behold now, O son of Radha, the fruit of that wrath in conflict at hand. O wicked wight, we have suffered much misery in that forest for full twelve; years. Reap thou today the fruits of our concentrated vengeance. Come, O Karna, cope with me in battle. Let these thy Kaurava warriors witness the conflict. Hearing these words, Karna replied, 'Do thou, O Partha, accomplish in deed what thou sayst in words. The world knows that thy words verily exceed thy deed. That thou hadst foreborne formerly was owing to thy inability to do anything. If we witness thy prowess even now, we may acknowledge its truth. If thy past forbearance was due to thy having been bound by the bonds of morality, truly thou art equally bound now although thou regardest thyself free. Having as thou sayst, passed thy exile in the woods in strict accordance with thy pledge and being therefore weakened by practising an ascetic course of life, how canst thou desire a combat with me now! O Pritha's son, if Sakra himself fight on thy side, still I would feel no anxiety in putting forth my prowess. Thy wish, O son of Kunti, is about to be gratified. Do thou fight with me now, and behold my strength.' Hearing this, Arjuna said, 'Even now, O Radha's son, thou hadst fled from battle with me, and it is for this that thou livest although thy younger brother hath been slain. What other person, save thee, having beheld his younger brother slain in battle would himself fly from the field, and boast as thou dost, amid good and true men?'
"Vaisampayana continued, 'Having said these words unto Karna, the invincible Vibhatsu rushed at him and charged a volley, of shafts capable of penetrating through a coat of mail. But that mighty car-warrior, Karna, received with great alacrity that discharge with an arrowy shower of his own, heavy as the downpour of the clouds. And that fierce volley of arrows covered all sides and severally pierced the steeds and arms and leathern fences of the combatants. And incapable of putting up with that assault, Arjuna cut off the strings of Karna's quiver by means of a straight and sharp arrow. Thereupon, taking out from his quiver another arrow, Karna pierced the Pandava in the hand at which the latter's hold of the bow was loosened. And then the mighty-armed Partha cut off Karna's bow into fragments. And Karna replied by hurling a dart at his adversary, but Arjuna cut it off by means of his arrows. And then the warriors that followed the son of Radha rushed in crowds at Arjuna, but Partha sent them all to the abode of Yama by means of arrows shot from the Gandiva. And Vibhatsu slew the steeds of Karna by means of sharp and tough arrows shot from the bow-string drawn to the ear, and deprived of life they dropped down on the ground. And taking another sharp and blazing arrow endued with great energy, the mighty son of Kunti pierced the breast of Kama. And that arrow, cleaving through his mail, penetrated into his body. And at this, Karna's vision was obscured and his senses left him. And regaining consciousness, he felt a great pain, and leaving the combat fled in a northernly direction. And at this, the mighty car-warrior Arjuna and Uttara, both began to address him contumely.'"
SECTION LXI
"Vaisampayana said, 'Having defeated Vikartana's son, Arjuna said unto the son of Virata, 'Take me towards that division where yonder device of a golden palmyra is seen. There our grandfather, Santanu's son, like unto a celestial, waiteth, desirous of an encounter with me.' Thereupon, beholding that mighty host thronged with cars and horses and elephants, Uttara, sorely pierced with arrows, said, 'O hero, I am no longer able to guide thy excellent steeds. My spirits droop and my mind is exceedingly bewildered. All the directions seem to be whirling before my eyes in consequence of the energy of the celestial weapons used by thee and the Kurus. I have been deprived of my senses by the stench of fat and blood and flesh. Beholding all this, from terror my mind is, as it were, cleft in twain. Never before had I beheld such a muster of horses in battle. And at the flapping of fences, and the blare of conchs, the leonine roars made by the warriors and the shrieks of elephants, and the twang of the Gandiva resembling the thunder, I have, O hero, been so stupefied that I have been deprived of both hearing and memory. And, O hero, beholding thee incessantly drawing to a circle, in course of the conflict, the Gandiva which resembleth a circle of fire, my sight faileth me and my heart is rent asunder. And seeing thy fierce form in battle, like that of the wielder of the Pinaka while inflamed with wrath, and looking also at the terrible arrows shot by thee, I am filled with fear. I fail to see when thou takest up thy excellent arrows, when thou fixest them on the bow-string, and when thou lettest them off. And though all this is done before my eyes, yet, deprived of my senses, I do not see it. My spirits are drooping and earth itself seems to be swimming before me. I have no strength to hold the whip and the reins.' Hearing these words, Arjuna said, 'Do thou not fear. Assure thyself. Thou also hast, on the field of battle performed, O bull among men, wonderful feats. Blessed be thou, thou art a prince and born in the illustrious line of Matsyas. It behoveth thee not to feel dispirited in chastising thy foes. Therefore, O prince, stationed on my car, muster all thy fortitude and hold the reins of my steeds, O slayer of foes, when I once more become engaged in battle.'
"Vaisampayana continued, 'Having said this unto Virata's son, that best of men and foremost of car-warriors, the mighty-armed Arjuna, again addressed the son of Virata, saying. 'Take me without delay to the van of Bhishma's division. I will cut off his very bow-string in the battle. Thou shalt behold today the celestial weapons of blazing beauty, shot by me, look like flashes of lightning disporting amid the clouds in the sky. The Kauravas shall behold the gold decked back of my Gandiva today, and assembled together the foe shall dispute, saying,--By which hand of his, the right or the left, doth he should? And I shall cause a dreadful river (of death) to flow today towards the other world with blood for its waters and cars for its eddies, and elephants for its crocodiles. I shall today, with my straight arrows, extirpate the Kuru forest having hands and feet and heads and backs and arms for the branches of its trees. Alone, bow in hand, vanquishing the Kuru host, a hundred paths shall open before me like those of a forest in conflagration. Struck by me thou shalt today behold the Kuru army moving round and round like a wheel (unable to fly off the field). I shall show thee today my excellent training in arrows and weapons. Stay thou on my car firmly, whether the ground be smooth or uneven. I can pierce with my winged arrows even the mountain of Sumeru that stands touching the very heavens. I slew of old, at Indra's command, hundreds and thousands of Paulomas and Kalakhanjas in battle. I have obtained my firmness of grasp from Indra, and my lightness of hand from Brahman, and I have learnt various modes of fierce attack and defence amid crowds of foes from Prajapati. I vanquished, on the other side of the great ocean, sixty thousands of car-warriors--all fierce archers--residing in Hiranyapura. Behold, now I defeat the multitudinous host of the Kurus like a tempest scattering a heap of cotton. With my fiery arrows I shall today set the Kuru-forest to fire, having banners for its trees, the foot-soldiers for its shrubs, and the car-warriors for its beasts of prey. Like unto the wielder of the thunderbolt overthrowing the Danavas, alone I shall, with my straight arrows, bring down from the chambers of their cars the mighty warrior of the Kuru army stationed therein and struggling in the conflict to the best of their power. I have obtained from Rudra the Raudra, from Varuna the Varuna from Agni the Agneya, from the god of Wind the Vayava, and from Sakra the thunderbolt and other weapons. I shall certainly exterminate the fierce Dhartarashtra-forest though protected by many leonine warriors. Therefore, O Virata's son, let thy fears be dispelled.'
"Vaisampayana continued, 'Thus assured by Savyasachin, the son of Virata penetrated into that fierce array of cars protected by Bhishma. The son of Ganga, however, of fierce deeds, cheerfully withstood the mighty-armed hero advancing from desire of vanquishing the heroes in battle. Jishnu, then, confronting Bhishma, cut off his standard clean off at the roots by shooting a gold-decked arrow pierced by which it fell to the ground. And at this, four mighty warriors, Dussasana and Vikarna and Dussaha and Vivingsati, skilled in weapons and endued with great energy, and all decked with handsome garlands and ornaments, rushed towards that terrible bowman. And advancing towards Vibhatsu--that fierce archer, these all encompassed him around. Then the heroic Dussasana pierced the son of Virata with a crescent-shaped arrow and he pierced Arjuna with another arrow in the breast. And Jishnu, confronting Dussasana, cut off by means of a sharp-edged arrow furnished with vulturine wings his adversary's bow plaited with gold, and then pierced his person in the breast by means of five arrows. And afflicted by the arrows of Partha. Dussasana fled, leaving the combat. Then Vikarna, the son of Dhritarashtra, pierced Arjuna--that slayer of hostile heroes, by means of sharp and straight arrows furnished with vulturine wings. But the son of Kunti within a moment hit him also in the forehead with straight shafts. And pierced by Arjuna, he fell down from his car. And at this, Dussaha, supported by Vivingsati, covered Arjuna with a cloud of sharp arrows, impelled by the desire of rescuing his brother. Dhananjaya, however, without the least anxiety, pierced both of them almost at the same instant by means of couple of keen-edged arrows and then slew the steeds of both. And there upon, both those sons of Dhritarashtra, deprived of their steeds and their bodies mangled were taken away by the warrior behind them who had rushed forward with other cars. Then the unvanquished Vibhatsu, the mighty son of Kunti, decked with diadem and sure of aim, simultaneously attacked all sides with his arrows.'"
SECTION LXII
"Vaisampayana said, 'Then, O thou of the Bharata race, all the great car-warriors of the Kurus, united together, began to assail Arjuna to the best of their might from all sides. But that hero of immeasurable soul completely covered all those mighty car-warriors with clouds of arrows, even as the mist covereth the mountains. And the roars of huge elephants and conchs, mingling together, produced a loud up roar. And penetrating through the bodies of elephants and horses as also through steel coats of mail, the arrows shot by Partha fell by thousands. And shooting shafts with the utmost celerity, the son of Pandu seemed in that contest to resemble the blazing sun of an autumnal midday. And afflicted with fear, the car-warriors began to leap down from their cars and the horse-soldiers from horse-back, while the foot-soldiers began to fly in all directions. And loud was the clatter made by Arjuna's shafts as they cleft the coats of mail belonging to mighty warriors, made of steel, silver, and copper. And the field was soon covered with the corpses of warriors mounted on elephants and horses, all mangled by the shafts of Partha of great impetuosity like unto sighing snakes. And then it seemed as if Dhananjaya, bow in hand, was dancing on the field of battle. And sorely affrighted at the twang of the Gandiva resembling the noise of the thunder, many were the combatants that fled from that terrible conflict. And the field of battle was bestrewn with severed heads decked with turbans, ear-rings and necklaces of gold, and the earth looked beautiful by being scattered all over with human trunks mangled by shafts, and arms having bows in their grasp and hands decked with ornaments. And, O bull of the Bharata race, in consequence of heads cut off by whetted shafts ceaselessly falling on the ground, it seemed as if a shower of stones fell from the sky. And that Partha of formidable prowess, displaying his fierceness, now ranged the field of battle, pouring the terrible fire of his wrath upon the sons of Dhritarashtra. And beholding the fierce prowess of Arjuna who thus scorched the hostile host, the Kuru warriors, in the very presence of Duryodhana, became dispirited and ceased to fight. And, O Bharata, having struck terror into that host and routed those mighty car-warriors, that fore-most of victors, ranged on the field. And the son of Pandu then created on the field of battle a dreadful river of blood, with waving billows, like unto the river of death that is created by Time at the end of the Yuga, having the dishevelled hair of the dead and the dying for its floating moss and straw, with bows and arrows for its boats, fierce in the extreme and having flesh and animal juices for its mire. And coats of mail and turbans floated thick on its surface. And elephants constituted its alligators and the cars its rafts. And marrow and fat and blood constituted its currents. And it was calculated to strike terror into the hearts of the spectators. And dreadful to behold, and fearful in the extreme, and resounding with the yells of ferocious beasts, keen edged weapons constituted its crocodiles. And Rakshasas and other cannibals haunted it from one end to the other. And strings of pearls constituted its ripples, and various excellent ornaments, its bubbles. And having swarms of arrows for its fierce eddies and steeds for its tortoises, it was incapable of being crossed. And the mighty car warrior constituted its large island, and it resounded with the bleat of conchs and the sound of drums. And the river of blood that Partha created was incapable of being crossed. Indeed, so swift-handed was Arjuna that the spectators could not perceive any interval between his taking up an arrow, and fixing it on the bow-string, and letting it off by a stretch of the Gandiva.'"
SECTION LXIII
"Vaisampayana said, 'Then while a great havoc was being made among the Kurus, Santanu's son, Bhishma, and grandsire of the Bharatas rushed at Arjuna, taking up an excellent bow adorned with gold, and many arrows also of keen points and capable of piercing into the very vitals of the foe and afflicting him sorely. And in consequence of a white umbrella being held over his head, that tiger among men looked beautiful like unto a hill at sunrise. And the son of Ganga, blowing his conch cheered the sons of Dhritarashtra, and wheeling along his right came upon Vibhatsu and impeded his course. And that slayer of hostile heroes, the son of Kunti, beholding him approach, received him with a glad heart, like a hill receiving a rain-charged cloud. And Bhishma, endued with great energy, pierced Partha's flag-staff with eight arrows. The arrows reaching the flag-staff of Pandu's son, struck the blazing ape and those creatures also stationed in the banner-top. And then the son of Pandu, with a mighty javelin of sharp-edge cut of Bhishma's umbrella which instantly fell on the ground. And then the light-handed son of Kunti struck his adversary's flag-staff also with many shafts, and then his steeds and then the couple of drivers that protected Bhishma's flanks. And unable to bear this, Bhishma though cognisant of the Pandava's might, covered Dhananjaya with a powerful celestial weapon. And the son of Pandu, of immeasurable soul, hurling in return a celestial weapon at Bhishma, received that from Bhishma like a hill receiving a deep mass of clouds. And the encounter that took place between Partha and Bhishma, was fierce and the Kaurava warriors with their troops stood as lookers on. And in the conflict between Bhishma and the son of Pandu, shafts striking against shafts shone in the air like fireflies in the season of rains. And, O king, in consequence of Partha's shooting arrows with both his right and left hands, the bent Gandiva seemed like a continuous circle of fire. And the son of Kunti then covered Bhishma with hundreds of sharp and keen-edged arrows, like a cloud covering the mountain-breast with its heavy downpour. And Bhishma baffled with the own arrows that arrowy shower, like the bank resisting the swelling sea, and covered the son of Pandu in return. And those warriors, cut into a thousand pieces in battle, fell fast in the vicinity of Falguna's car. And then there was a downpour, from the car of Pandu's son, of arrows furnished with golden wing, and raining through the sky like a flight of locusts. And Bhishma again repelled that arrowy shower with hundreds of whetted shafts shot by him. And then the Kauravas exclaimed.--Excellent! Excellent!--Indeed, Bhishma hath performed an exceedingly difficult feat inasmuch as he hath fought with Arjuna. Dhananjaya is mighty and youthful, and dexterous and swift of hand. Who else, save Bhishma, the son of Santanu, or Krishna, the son of Devaki, or the mighty son of Bharadwaja, the foremost of preceptors, is able to bear the impetus of Partha in battle? And repelling weapons with weapons, those two bulls of the Bharata race, both endued with great might, fought on playfully and infatuated the eyes of all created beings. And those illustrious warriors ranged on the field of battle, using the celestials weapons obtained from Prajapati and Indra, and Agni and the fierce Rudra, and Kuvera, and Varuna, and Yama, and Vayu. And all beings were greatly surprised, upon beholding those warriors engaged in combat. And they all exclaimed,--Bravo Partha of long arms? Bravo Bhishma! Indeed, this application of celestial weapons that is being witnessed in the combat between Bhishma and Partha is rare among human beings."
"Vaisampayana continued, 'Thus raged that conflict with weapons between those warriors conversant with all weapons. And when that conflict of celestial weapons ceased, then commenced a conflict with arrows. And Jishnu approaching his opponent, cut of with an arrow sharp like a razor the gold-decked bow of Bhishma. Within the twinkling of the eye, however, Bhishma, that mighty-armed and great car-warrior, took up another bow and stringed it. And inflamed with wrath, he showered upon Dhananjaya a cloud of arrows. And Arjuna, too, endued with great energy, rained upon Bhishma innumerable sharp-pointed and keen-edged arrows. And Bhishma also shot clouds of arrows upon Pandu's son. And conversant with celestial weapons and engaged in shooting and each other, arrows of keen points, no distinction, O king, could then be perceived between those illustrious warriors. And that mighty car-warrior, Kunti's son, covered with a diadem, and the heroic son of Santanu, obscured the ten directions with their arrows. And the Pandava covered Bhishma, and Bhishma also covered the Pandava, with clouds of shafts. And, O king, wonderful was this combat that took place in this world of men. And the heroic warriors that protected Bhishma's car, slain by the son of Pandu, fell prostrate, O monarch, beside the car of Kunti's son. And the feathery arrows of Svetavahana, shot from the Gandiva, fell in all directions as if with the object of making a wholesale slaughter of the foe. And issuing forth from his car those blazing arrows furnished with golden wings looked like rows of swans in the sky. And all the celestials with Indra, stationed in the firmament, gazed with wonder upon another celestial weapon hurled with great force by that wonderful archer Arjuna. And beholding that wonderful weapon of great beauty, the mighty Gandiva, Chitrasena, highly pleased, addressed the lord of celestials, saying, 'Behold these arrows shot by Partha coursing through the sky in one continuous line. Wonderful is the dexterity of Jishnu in evolving this celestial weapon! Human beings are incapable of shooting such a weapon, for it does not exist among men. How wonderful again is this concourse of mighty weapons existing from days of old! No interval can be perceived between his taking up the arrows, fixing them on the bow-string, and letting them off by stretching the Gandiva. The soldiers are incapable of even looking at the son of Pandu, who is like unto the midday sun blazing in the sky. So also none ventures to look at Bhishma, the son of Ganga. Both are famous for their achievements, and both are of fierce prowess. Both are equal in feats of heroism, and both are difficult of being vanquished in battle.'
'Thus addressed by the Gandharva about that combat between Partha and Bhishma, the lord of the celestials, O Bharata, paid proper respect unto both by a shower of celestial flowers. Meanwhile, Bhishma, the son of Santanu, assailed Arjuna on the left side, while that drawer of the bow with either hands was on the point of piercing him. And at this, Vibhatsu, laughing aloud, cut off with an arrow of keen edge and furnished with vulturine wings, the bow of Bhishma, that hero of solar effulgence. And then Dhananjaya, the son of Kunti, pierced Bhishma in the breast with ten shafts although the latter was contending with all his prowess. And sorely afflicted with pain Ganga's son of mighty arms and irresistible in battle, stood for a long time leaning on the pole of his car. And beholding him deprived of consciousness the driver of his car-steeds, calling to mind the instructions about protecting the warriors when in a swoon, led him away for safety.'"
SECTION LXIV
"Vaisampayana said, 'After Bhishma had fled, leaving the van of battle, the illustrious son of Dhritarashtra hoisting high flag approached Arjuna, bow in hand and setting up a loud roar. And with a spear-headed shaft shot from his bow stretched to the ear, he pierced on the forehead of that terrible bowman of fierce prowess, Dhanajaya, ranging amidst the foes. And pierced with that keen shaft of golden point on the forehead, that hero of famous deeds looked resplendent, O king, like unto a beautiful hill with a single peak. And cut by that arrow, the warm life-blood gushed out profusely from the wound. And the blood trickling down his body shone beautifully like a wreath of golden flowers. And struck by Duryodhana with the shaft, the swift-handed Arjuna of unfailing strength, swelling with rage, pierced the king in return, taking up arrows that were endued with the energy of snakes of virulent poison. And Duryodhana of formidable energy attacked Partha, and Partha also, that foremost of heroes, attacked Duryodhana. And it was that those foremost of men, both born in the race of Ajamida, struck each other alike in the combat. And then (seated) on an infuriate elephant huge as a mountain and supported by four cars, Vikarna rushed against Jishnu, the son of Kunti. And beholding that huge elephant, advancing with speed, Dhananjaya struck him on the head between the temples with an iron arrow of great impetus shot from the bow-string stretched to the ear. And like the thunderbolt hurled by Indra splitting a mountain, that arrow furnished with vulturine wings, shot by Partha, penetrated, up to the very feathers, into the body of that elephant huge as hill. And sorely afflicted by the shaft, that lord of the elephant species began to tremble, and deprived of strength fell down on the ground in intense anguish, like the peak of mountain riven by thunder. And that best of elephants falling down on the earth, Vikarna suddenly alighting in great terror, ran back full eight hundred paces and ascended on the car of Vivingsati. And having slain with that thunder-like arrow that elephant huge as a mighty hill and looking like a mass of clouds, the son of Pritha smote Duryodhana in the breast with another arrow of the same kind. And both the elephant and the king having thus been wounded, and Vikarna having broken and fled along with the supporters of the king's car, the other warriors, smitten with the arrows shot from the Gandiva, fled from the field in panic. And beholding the elephant slain by Partha, and all the other warriors running away, Duryodhana, the foremost of the Kurus, turning away his car precipitately fled in that direction where Partha was not. And when Duryodhana was fast running away in alarm, pierced by that arrow and vomitting forth blood, Kiritin, still eager for battle and capable of enduring every enemy, thus censured him from wrath, 'Sacrificing thy great fame and glory, why dost thou fly away, turning the back? Why are not those trumpet? sounded now, as they were when thou hadst set out from thy kingdom? Lo, I am an obedient servant of Yudhishthira, myself being the third son of Pritha, standing here for battle. Turn back, show me thy face, O son of Dhritarashtra, and bear in thy mind the behaviour of kings. The name Duryodhana bestowed on thee before is hereby rendered meaningless. When thou runnest away, leaving the battle, where is thy persistence in battle? Neither do I behold thy body-guards. O Duryodhana, before nor behind. O foremost of men, fly thou away and save thy life which is dear from the hands of Pandu's son.'"
SECTION LXV
"Vaisampayana said, 'Thus summoned to battle by the illustrious hero, Dhritarashtra's son turned back stung by those censures, like an infuriate and mighty elephant pricked by a hook. And stung by those reproaches and unable to bear them, that mighty and brave car-warrior endued with great swiftness, turned back on his car, like a snake that is trampled under foot. And beholding Duryodhana turn back with his wounds, Karna, that hero among men, decked with a golden necklace, stopped the king on the way and soothing him, himself proceeded along the north of Duryodhana's car to meet Partha in battle. And the mighty-armed Bhishma also, the son of Santanu, turning back his steeds decked with gold, enormous in size, and of tawny hue, rushed bow in hand, for protecting Duryodhana from Partha's hand. And Drona and Kripa and Vivingsati and Dussasana and others also, quickly turning back, rushed forward with speed with drawn bows and arrows fixed on the bow-strings, for protecting Duryodhana. And beholding those divisions advance towards him like the swelling surges of the ocean, Dhananjaya, the son of Pritha, quickly rushed at them like a crane rushing at a descending cloud. And with celestial weapons in their hands, they completely surrounded the son of Pritha and rained on him from all sides a perfect shower of shafts, like clouds showering on the mountain breast a heavy downpour of rain, And warding off with weapons, all the weapons of those bulls among the Kurus, the wielder of the Gandiva who was capable of enduring all foes, evolved another irresistible weapon obtained from Indra, called Sanmohana. And entirely covering the cardinal and other directions with sharp and keen-edged arrows furnished with beautiful feathers, that mighty hero stupefied their senses with the twang of the Gandiva. And once more, taking up with both his hands that large conch of loud blare, Partha, that slayer of foes, blew it with force and filled the cardinal and other points, the whole earth, and sky, with that noise. And those foremost of the Kuru heroes were all deprived of their senses by the sound of that conch blown by Partha. And all of them stood still, their bows, from which they were never separated, dropping down from their hands. And when the Kuru army became insensible, Partha calling to mind the words of Uttara, addressed the son of the Matsya king, saying, 'O best of men, go thou among the Kurus, so long as they remain insensible, and bring away the white garments of Drona and Kripa, and the yellow and handsome ones of Karna, as also the blue ones of the king and Drona's son. Methinks, Bhishma is not stupefied, for he knoweth how to counteract this weapon of mine. So, pass thou on, keeping his steeds to thy left; for those that are sensible should thus be avoided,' Hearing these words, the illustrious son of Matsya, giving up the reins of the steeds, jumped down from the car and taking off the garments of the warriors, came back to his place. And the son of Virata then urged the four handsome steeds with flanks adorned with golden armours. And those white steeds, urged on, took Arjuna away from the midst of battle-field and beyond the array of the infantry bearing standards in their hands. And, Bhishma, beholding that best of men thus going away, struck him with arrows. And Partha, too, having slain Bhishma's steeds, pierced him with ten shafts. And abandoning Bhishma on the field of battle, having first slain his car-driver, Arjuna with a good-looking bow in hand came out of that multitude of cars, like the sun emerging from the clouds. And Dhritarashtra's son, that foremost of heroes among the Kurus, recovering his senses, saw the son of Pritha standing like the lord of the celestials, alone on the battle-field. And he said in hurry (unto Bhishma), 'How hath this one escape from thee? Do thou afflict him in such a way that he may not escape.' And at this, Santanu's son, smiling, said unto him, 'Where had been this sense of thine, and where had been thy prowess too, when thou hadst been in a state of unconsciousness renouncing thy arrows and handsome bow? Vibhatsu is not addicted to the commission of atrocious deeds; nor is his soul inclined to sin. He renounceth not his principles even for the sake of the three worlds. It is for this only that all of us have not been slain in this battle. O thou foremost of Kuru heroes, go back to the city of the Kurus, and let Partha also go away, having conquered the kine. Do thou never foolishly throw away thy own good. Indeed, that which leadeth to one's welfare ought to be accomplished.'
"Vaisampayana continued, 'Having listened to the words of the grandsire that tended to his own welfare, the wrathful king Duryodhana no longer eager for battle, drew a deep sigh and became silent. And reflecting that the advice of Bhishma was beneficial and seeing that the Pandavas gaining in strength, the other warriors also, desirous of protecting Duryodhana, resolved to return. And beholding those foremost of Kuru heroes departing for their city, Dhananjaya, the son of Pritha, with a cheerful heart followed them for a while, desirous of addressing and worshipping them. And having worshipped the aged grandsire--the son of Santanu, as also the preceptor Drona, and having saluted with beautiful arrows Drona's son and Kripa and other venerable ones among the Kurus, the son of Pritha broke into fragments Duryodhana's crown decked with precious gems, with another arrow. And having saluted all the venerable and brave warriors thus, he filled the three worlds with the twang of the Gandiva. And suddenly blowing his conch called Devadatta, the hero pierced the hearts of all his foes. And having humbled the hostile, he looked resplendent on his car decked with a handsome flag. And beholding the Kurus depart, Kiritin cheerfully said unto Matsya's son, 'Turn back thy steeds; thy kine have been recovered; the foe is going away and do thou also return to thy city with a cheerful heart.' And the celestials also, having witnessed that most wonderful encounter between Falguna and the Kurus, were highly delighted, and went to their respective abodes, reflecting upon Partha's feats.'"
SECTION LXVI
"Vaisampayana said, 'Having vanquished the Kurus in battle, that one with eyes like those of a bull brought back that profuse cattle wealth of Virata. And while the Dhritarashtra, after their rout, were going away, a large number of Kuru-soldiers issuing out of the deep forest appeared with slow steps before Partha, their hearts afflicted with fear. And they stood before him with joined palms and with hair dishevelled. And fatigued with hunger and thirst, arrived in a foreign land, insensible with terror, and confused in mind, they all bowed down unto the son of Pritha and said,--We are thy slaves.'
"Arjuna said, 'Welcome, blessed be ye. Go ye away. Ye have no cause of fear. I will not take the lives of them that are afflicted. Ye have my assurance of protection.
"Vaisampayana continued, 'Hearing these words of assurance, the assembled warriors greeted him with benedictions in praise of his achievements and fame and wishing him long life. And the Kauravas were unable to confront Arjuna while after routing the foe he proceeded towards the city of Virata, like an elephant with rent temples. And having routed the whole army of the Kuru like a violent wind scattering the clouds, that slayer of foes, Partha, regardfully addressing the prince of Matsya, said, 'It is known to thee alone, O child, that the sons of Pritha are all living with thy father. Do not eulogise them upon entering the city, for then the king of the Matsyas may hide himself in fear. On the other hand, entering the city, do thou proclaim in the presence of thy father that the deed is thy own, saying,--By me hath the army of the Kurus been vanquished and by me have the kine been recovered from the foe!'
"Uttara said, 'The feat thou hast achieved is beyond my power. I do not possess the ability to achieve it. I shall not, however, O Savyasachin, discover thee to my father, as long as thou wilt not tell me to do it.'
"Vaisampayana continued, 'Having vanquished the hostile army and wrested the whole of the cattle wealth from the Kurus, Jishnu returned again to the cemetery and having approached the same Sami tree stood there with body mangled by the arrows of the enemy. Then that terrible monkey blazing like fire ascended into the sky with those other creatures in the flag-staff. And the illusion created (by Viswakarma) melted away and Uttara's own banner bearing the device of a lion was set up on the car again. And having replaced the arrows and quivers of those foremost of the Kuru princes, and also that other weapon the (Gandiva) which enhances the fierceness of a battle, the illustrious prince of Matsya set out for the city with a glad heart, having Kiritin as his charioteer. And having achieved an exceedingly mighty feat and slain the foe, Partha also, that slayer of foes, binding his hair into a braid as before, took the reins from Uttara's hands. And that illustrious hero entered the city of Virata, with a cheerful heart rehabilitating himself as Vrihannala, the car-driver of Uttara.'
"Vaisampayana continued, 'When all the Kauravas utterly routed and vanquished, set out in a dejected mood for Hastinapura, Falguna, on his way back, addressed Uttara, saying, 'O prince, O hero of mighty arms, seeing the kine escorted in advance of us by the cowherds, we shall enter Virata's metropolis in the afternoon, having tended the steeds with drink and a bath. Let the cowherds, despatched by thee, speedily repair to the city with the good news and proclaim thy victory.'
"Vaisampayana continued, 'Agreeable to Arjuna's words, Uttara speedily ordered the messengers, saying, 'Go ye and proclaim the king's victory. The foe hath been routed, and the kine have been recovered. And the Matsya and the Bharata princes having thus consulted together re-approached the same Sami tree. And gratified with the victory they had won, and arrived at the foot of the Sami tree, they wore on their persons and took up on their car the ornaments and robes they had left there. And having vanquished the whole hostile army and recovered the whole of the wealth from the Kurus, the heroic son of Virata returned to the city with Vrihannala as his car-driver.'"
SECTION LXVII
"Vaisampayana said, 'Having speedily recovered his wealth Virata owning a large army entered his city with a cheerful heart, accompanied by the four Pandavas. And having vanquished the Trigartas in battle and recovered all the kine, that mighty monarch, along with the sons of Pritha, looked resplendent and blazed forth in beauty. And as the brave king, that enhancer of the joys of friends, was seated on his throne, all his subjects headed by the Brahmanas stood before him. And worshipped by them, the king of the Matsyas, at the head of his army, saluted the Brahmanas and his subjects in return and dismissed them cheerfully. And Virata, the king of the Matsyas owning a large army, enquired after Uttara, saying, 'Where hath Uttara gone?' And the women and the maidens of the palace and the other females living in the inner apartments joyfully said unto him, 'Our kine having been seized by the Kurus, Bhuminjaya incensed at this and from excess of bravery hath issued forth alone with only Vrihannala as his second, for vanquishing the six mighty car-warriors, Bhishma the son of Santanu, and Kripa, and Karna, and Duryodhana, and Drona, and Drona's son who have all come with the Kuru army.'
"Vaisampayana continued, 'Then king Virata, hearing that his brave son had gone forth with only one car and with Vrihannala as his car-driver, became filled with grief, and addressing his chief counsellors, said, 'Without doubt, the Kauravas and other lords of earth, learning the defeat of the Trigartas, will never keep their ground. Therefore, let those of my warriors that have not been wounded by the Trigartas go out, accompanied by a mighty force, for the protection of Uttara.' And saying this, the king speedily despatched, for the sake of his son, horses and elephants and cars and a large number of foot-soldiers, equipped and decked with various kinds of weapons and ornaments. And it was thus that Virata, the king of the Matsyas, owning a large army, quickly ordered out a large division consisting of four kinds of troops. And having done this, he said, 'Learn ye, without loss of time whether the prince liveth still or not! I myself think that he who hath got a person of the neuter sex for his car-driver is not alive.'
"Vaisampayana continued, 'Then king Yudhishthira the just, smilingly said unto the afflicted king Virata, 'If, O monarch, Vrihannala hath been his charioteer, the foe will never be able to take away thy kine today. Protected by that charioteer, thy son will be able to vanquish in battle all the lords of earth allied with the Kurus, indeed, even the gods and the Asuras and the Siddhas and the Yakshas together.'
"Vaisampayana continued, 'Meanwhile, the swift-footed messengers despatched by Uttara, having reached Virata's city, gave tidings of the victory. And the minister-in-chief then informed the king of everything, viz., the great victory that had been won, the defeat of the Kurus, and the expected arrival of Uttara. And he said, 'All the kine have been brought back, the Kurus have been defeated, and Uttara, that slayer of foes, is well with his car-driver.' Then Yudhishthira said, 'By good luck it is that the kine have been recovered and the Kurus routed. I do not, however, regard it strange that thy son should have vanquished the Kurus, for his victory is assured that hath Vrihannala for his charioteer.'
"Vaisampayana continued, 'Hearing of the victory of his son possessed of immeasurable might, king Virata became so glad that the bristles of his body stood erect. And having made presents of raiments unto the messengers, he ordered his ministers, saying, 'Let the highways be decorated with flags, and let all the gods and goddesses be worshipped with flowery offerings. And let princes and brave warriors, and musicians and harlots decked in ornaments, march out to receive my son. And let the bellman, speedily riding an intoxicated elephant, proclaim my victory at places where four roads meet. And let Uttara, too, in gorgeous attire and surrounded by virgins and chanters of eulogies, go forth to receive my son.'
"Vaisampayana continued, 'Having listened to these words of the king, all the citizens with auspicious things in hand, and many amongst them with cymbals and trumpets and conchs, and beautiful women attired in gorgeous robes, and reciters of auspicious and sacred hymns, accompanied by encomiasts and minstrels, and drummers and other kinds of musicians issued forth from the city of the mighty Virata to welcome Uttara of immeasurable prowess. And having despatched troops and maidens and courtezens decked in ornaments, the wise king of the Matsyas cheerfully said these words, 'O Sairindhri, fetch the dice. And, O Kanka, let the play commence.' The son of Pandu replied, saying, 'We have heard it said that one whose heart is filled with joy should not play with a cunning gambler. I do not therefore, dare gamble with thee that are so transported with joy. I am ever desirous of doing what is for thy good. Let the play, however, commence if it pleases thee.'
"Virata said, 'My female slaves and kine, my gold and whatsoever other wealth I have, nothing of all this shall thou be able to protect today even if I do not gamble.' Kanka said in reply, 'O monarch, O bestower of honours, what business hast thou with gamble which is attended with numerous evils? Gambling is fraught with many evils; it should, therefore, be shunned. Thou mayst have seen or at least heard of Yudhishthira, the son of Pandu. He lost his extensive and prosperous kingdom and his god-like brothers at dice. For this, I am averse to gambling. But if thou likest, O king, I will play.'
"Vaisampayana continued, 'While the play was going on, Matsya said unto the son of Pandu, 'Lo, the Kauravas that are so formidable have been vanquished in battle by my son.' Upon this, the illustrious king Yudhishthira said, 'Why should not he conquer that hath Vrihannala for his charioteer?'
'Thus addressed, King Matsya became angry and said unto Pandu's son, 'Thou wretch of a Brahmana, dost thou compare one of the neuter sex with my son! Hast thou no knowledge of what is proper and what improper for one to say? Without doubt, thou disregardest me. Why should not my son vanquish all those with Bhishma and Drona as their leaders? O Brahmana, for friendship only I pardon thee this thy offence. Thou must not, however, say so again if thou wishest to live.'
"Yudhishthira said, 'There where Bhishma and Drona and Drona's son and the son of Vikartana and Kripa and king Duryodhana and other royal and mighty car-warriors are assembled or there where Indra himself is surrounded by the Maruts, what other person than Vrihannala can fight, encountering them all! None hath been, none will be, his equal in strength of arms! Indeed, it is Vrihannala only whose heart is filled with joy at sight of a terrible conflict. It is he who had vanquished the celestials and the Asuras and human beings fighting together. With such a one for his ally, why should not thy son conquer the foe? Virata said, 'Repeatedly forbidden by me, thou dost not yet restrain thy tongue. If there is none to punish, no one would practise virtue.'
"Vaisampayana continued, 'Saying this, the king inflamed with anger forcibly struck Yudhishthira in the face with a dice, and reproached him angrily, saying, 'Let it not occur again! And having been violently struck, blood began to flow from his nose. But the son of Pritha held it in his hands before it fell on the ground. And the virtuous Yudhishthira then glanced at Draupadi who was standing by his side. Ever obedient to the wishes of her lord, the faultless Draupadi, understanding his meaning, and bringing a golden vessel filled with water, received the blood that flowed from his nose. Meanwhile; Uttara, entertained with sweet perfumes of diverse kinds and decked with floral chaplets, slowly entered the city, received with respect by the citizens, the women, and the people of the provinces. And approaching the gate of the palace he sent the news of his arrival to his father. And the porter then, approaching the king, said, 'Thy son Uttara, waiteth at the gate with Vrihannala as his companion.' And the Matsya king, with a cheerful heart, said unto him, 'Do thou usher both, as I am very anxious to see them.' Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such is the vow of that hero of mighty arms that whoever causeth a wound on my person or sheddeth my blood except in battle, shall not live. Inflamed with rage he will never bear patiently to see me bleeding, but will slay Virata even now with his counsellors and troops and steeds.'"
SECTION LXVIII
"Vaisampayana said, 'Then Bhuminjaya, the eldest son of the king, entered, and having worshipped the feet of his father approached Kanka. And he beheld Kanka covered with blood, and seated on the ground at one end of the court, and waited upon by the Sairindhri. And seeing this, Uttara asked his father in a hurry, saying, 'By whom, O king, hath this one been struck? By whom hath this sinful act been perpetrated?'
"Virata said, 'This crooked Brahmana hath been struck by me. He deserveth even more than this. When I was praising thee, he praised that person of the third sex.'
"Uttara said, 'Thou hast, O king, committed an improper act. Do thou speedily propitiate him so that the virulent poison of a Brahmana's curse may not consume thee to thy roots!'
"Vaisampayana continued, 'Having heard the words of his son, Virata, that enhancer of the limits of his kingdom, began to soothe Kunti's son, who was like unto a fire hid in ashes, for obtaining his forgiveness. And unto the king desirous of obtaining his pardon the Pandava replied, 'O king, I have long ago forgiven it. Anger I have none. Had this blood from my nostrils fallen on the ground, then, without doubt, thou, O monarch, wouldst have been destroyed with thy kingdom. I do not, however, blame thee, O king, for having struck an innocent person. For, O king, they that are powerful generally act with unreasoning severity.'
"Vaisampayana continued, 'When the bleeding had stopped, Vrihannala entered (the council-room) and having saluted both Virata and Kanka, stood silent. And the king, having appeased the chief of the Kurus, began to praise, in Savyasachin's hearing, Uttara who had returned from the battle. And the king said, 'O enhancer of the joys of Kekaya's princess, in thee have I truly a son! I never had nor shall have, a son that is equal to thee! How, indeed, couldst thou, O Child, encounter that Karna who leaveth not a single mark unhit amongst even a thousand that he may aim at all at once? How couldst thou, O child, encounter that Bhishma who hath no equal in the whole world of men? How also couldst thou, O child, encounter Drona, that foremost of all wielders of weapons, that preceptor of the Vrishnis and Kauravas, twice-born one who may be regarded as the preceptor of all the Kshatriyas? How couldst thou meet in battle the celebrated Aswatthaman? How couldst thou, O child, encounter that Duryodhana, the prince who is capable of piercing even a mountain with his mighty arrows? My foes have all been thrashed. A delicious breeze seems to blow around me. And since thou hast recovered in battle the whole of my wealth that had been seized by the Kurus, it seems that all those mighty warriors were struck with panic. Without doubt, thou, O bull amongst men, has routed the foe and snatched away from them my wealth of kine, like his prey from a tiger.'"
SECTION LXIX
"Uttara said, 'The kine have not been recovered by me, nor have the foe been vanquished by me. All that hath been accomplished by the son of a deity. Capable of striking like a thunderbolt, that youth of celestial origin, beholding me running away in fear, stopped me and himself mounted on my car. It was by him that the kine have been recovered and the Kauravas vanquished. The deed, O father, is that hero's and not mine. It was he that repulsed with arrows Kripa and Drona and Drona's son of powerful energy, and the Suta's son and Bhishma. That mighty hero then spoke unto the affrighted prince Duryodhana who was running away like the leader of a head of elephants, these words, 'O prince of the Kuru race, I do not see that thou art safe by any means even at Hastinapura. Protect thy life by putting forth thy might. Thou shalt not escape me by flight. Therefore, make up thy mind for fight. If victorious, the sovereignty of the earth will be thine, or if slain, heaven itself will be thine.'
'Thus addressed, king Duryodhana--that tiger among men surrounded by his counsellors,--sighing on his car like a snake turned back, showered arrows endued with the speed and force of thunderbolts. Beholding all this, venerable sire, my thighs began to quake. Then that celestial youth pierced with arrows the Kuru army consisting of leonine warriors. And having pierced and afflicted that crowd of cars, that youth, stout as the lion, laughed at them and robbed them of their clothes and attires. Indeed, the six great car-warriors of the Kurus were vanquished by that hero alone, even like herds of animals ranging in the forest by a single tiger in rage.'
"Virata said, 'Where is that mighty-armed and famous youth of celestial origin, that hero who recovered in battle my wealth that had been seized by the Kurus? I am anxious to behold and worship that mighty warrior of celestial origin who hath saved thee and my kine also.'
"Uttara replied, 'The mighty son of a deity disappeared there and then. I think, however, that he will show himself either tomorrow or the day after.'
"Vaisampayana continued, 'Virata, that owner of a large army, remained ignorant of the son of Pandu who was thus described unto him by Uttara, and who was living in the palace in disguise. And permitted by the high-souled Virata, Partha presented with his own hands the garments he had brought, unto Virata's daughter. And the beautiful Uttara, obtaining those new and costly clothes of diverse kinds, became highly glad, along with the son of the Matsya king.'"
SECTION LXX
"Vaisampayana said, 'Then, on the third day, attired in white robes after a bath, and decked in ornaments of all kinds, those great car-warriors, the five Pandava brothers, having accomplished their row, and with Yudhishthira at their head, looked resplendent as they entered the palace-gate like five intoxicated elephants. And having entered the council-hall of Virata, they took their seats on the thrones reserved for kings, and shone brilliantly like fires on the sacrificial altar. And after Pandavas had taken their seats, Virata, that lord of earth, came there for holding his council and discharging other royal offices. And beholding the illustrious Pandavas blazing like fires, the king reflected for a moment. And them, filled with wrath, the Matsya king spoke unto Kanka seated there like a celestial and looking like the lord of celestials surrounded by the Maruts. And he said, 'A player at dice thou wert employed by me as a courtier! How couldst thou occupy the royal seat thus attired in handsome robes and ornaments?"
"Vaisampayana continued, 'Hearing these words of Virata, O king, and desirous of jesting with him, Arjuna smilingly said in reply, 'This person, O king, deserveth to occupy the same seat with Indra himself. Devoted to the Brahmanas, acquainted with the Vedas, indifferent to luxury and carnal enjoyments, habitually performing sacrifices, steady in vows, this one, indeed, is the very embodiment of virtue, The foremost of all Persons endued with energy and superior to every body on earth in intelligence, devoted to asceticism, he is conversant with various weapons. No other person among the mobile and immobile creatures of the three worlds possesseth or will ever possess such knowledge of weapons. And there is none even amongst the gods, or Asuras, or men, or Rakshasas, or Gandharvas, or Yaksha chiefs, or Kinnaras--or mighty Uragas, who is like him. Endued with great foresight and energy, beloved by the citizens and inhabitants of the provinces, he is the mightiest of car-warriors amongst the sons of Pandu. A performer of sacrifices, devoted to morality, and of subdued passions, like unto a great Rishi, this royal sage is celebrated over all the worlds. Possessed of great strength and great intelligence, able and truthful, he hath all his senses under complete control. Equal unto Indra in wealth and Kuvera in hoarding, he is the protector of the worlds like unto Manu himself of mighty prowess. Endued with great might, he is even such. Kind unto all creatures he is no other than the bull of the Kuru race, king Yudhishthira the just. The achievements of this king resemble the sun himself of blazing effulgence. And his fame hath travelled in all directions like the rays of that luminary. And like the rays following the risen sun of blazing effulgence, ten thousand swift elephants followed him, O king, when he dwelt among the Kurus. And, O king, thirty thousand cars decked in gold and drawn by the best steeds, also used to follow him then. And full eight hundred bards adorned with ear-rings set with shining gems, and accompanied by minstrels, recited his praises in those days, like the Rishis adorning Indra. And, O king, the Kauravas and other lords of earth always waited upon him like slaves, as the celestials upon Kuvera. This eminent king, resembling the bright-rayed sun, made all lords of earth pay tribute unto him like persons of the agricultural class. And eighty-eight thousands of high-souled Snatakas depended for their subsistence upon this king practising excellent vows. This illustrious lord protected the aged and the helpless, the maimed and the blind, as his sons, and he ruled over his subjects virtuously. Steady in morality and self-control, capable of restraining his anger, bountiful, devoted to the Brahmanas, and truthful, this one is the son of Pandu. The prosperity and prowess of this one afflict king Suyodhana with his followers including Kama and Suvala's son. And, O lord of men, the virtues of this one are incapable of being enumerated. This son of Pandu is devoted to morality and always abstains from injury. Possessed of such attributes, doth not this bull among kings, this son of Pandu, deserve, O monarch, to occupy a royal seat?'"
SECTION LXXI
"Virata said, 'If this one, indeed, be the Kuru king Yudhisthira the son of Kunti, which amongst these is his brother Arjuna, and which, the mighty Bhima. Which of these is Nakula, and which Sahadeva and where is the celebrated Draupadi? After their defeat at dice, the sons of Pritha have not been heard of by any one.'
"Arjuna said, 'Even this one, O king, who is called Vallava and is thy cook, is that Bhima of mighty arms and terrible prowess and furious impetus. It was he who slew the furious Rakshasas on the mountains of Gandhamadana, and procured for Krishna celestial flowers of great fragrance. Even he is that Gandharva, who slew the Kichaka of wicked soul and it was he who killed tigers and bears and boars in the inner apartment of thy palace. He who had been the keeper of thy horse is that slayer of foes called Nakula, and this one is Sahadeva, the keeper of thy kine. Both these sons of Madri are great car-warriors, possessed of great fame and beauty of person. These two bulls of the Bharata race, attired in handsome robes and decked in excellent ornaments, are a match for a thousand great car-warriors. And even this lady of eyes like lotus-petals and slender-waist and sweet smiles is Drupada's daughter, thy wife's Sairindhri, for whose sake, O king, the Kichakas were slain. I am, O king, Arjuna who, it is evident, thou hast heard, is that son of Pritha, who is Bhima's junior and the senior of the twins! We have, O king, happily passed in thy abode the period of non-discovery, like infants in the womb!'
"Vaisampayana continued, 'After Arjuna had pointed out those heroes--the five Pandavas, the son of Virata then spoke of Arjuna's prowess. And Uttara once again identified the sons of Pritha. And the prince said, 'That one whose complexion is bright like that of pure gold, who is stout like a full-grown lion, whose nose is so prominent, whose eyes are large and expansive, and whose face is broad and of coppery hue, is the king of the Kurus. And behold, that one whose tread is like that of an infuriate elephant, whose complexion is like that of heated gold, whose shoulders are broad and expanded, and whose arms are long and thick, is Vrikodara. And he who stands by his side, that youth of darkish hue, who is like unto a leader of a herd of elephants, whose shoulders are broad like those of a lion, whose tread is like that of a mighty elephant, and whose eyes are large and expansive like lotus-leaves, is Arjuna that foremost of bowmen. All lo, close to the king, are those foremost of men, the twins, like unto Vishnu and Indra, and who have no equals, in the world of men, in beauty, might, and behaviour. And close by them, behold, standeth Krishna, beautiful as gold, like unto the very embodiment of light, possessing the complexion of the blue lotus, like unto a celestial damsel, and resembling the living embodiment of Lakshmi herself.'
"Vaisampayana continued, 'Then Virata's son began to describe the prowess of Arjuna, saying, 'Even this one is he that slew the foe, like unto a lion devastating a flock of deer. Even he ranged through, crowds of hostile cars, slaying their best of car-warriors. By him was slain a huge, infuriate elephant by means of a single arrow. Pierced by him, that huge beast having its flanks adorned with an armour of gold, fell down piercing the earth with his tusks. By him have the kine been recovered and the Kauravas vanquished in battle. My ears have been deafened by the blare of his conch. It was by this hero of fierce deeds that Bhishma and Drona, along with Duryodhana, were vanquished. That achievement is his and not mine.'
"Vaisampayana continued, 'Hearing these words of his, the mighty king of the Matsyas, considering himself guilty of having offended Yudhishthira, said unto Uttara in reply, 'I think the time hath come for me to propitiate the sons of Pandu. And, if thou likest, I shall bestow my daughter Uttara upon Arjuna.'
"Uttara said, 'Worthy of our adorations and worship and respect, the time hath come for worshipping the illustrious sons of Pandu who deserve to be worshipped by us.'
"Virata said, 'When brought under the foe's subjection in battle, it was Bhimasena that rescued me. My kine also have been recovered by Arjuna. It is through the might of their arms that we have obtained victory in battle. Such being the case, all of us, with our counsellors, shall propitiate Yudhishthira the son of Kunti. Blessed be thou, with all thy brothers, O bull among the sons of Pandu. If, O king, we have ever said or done anything in ignorance to offend thee, it behoveth thee to forgive us. The son of Pandu is virtuous.'
"Vaisampayana continued, 'Then the high-souled Virata, delighted greatly, approached king Yudhishthira and made an alliance with him, and offered him his whole kingdom together with the sceptre and treasury and metropolis. And addressing all the Pandavas, and especially Dhananjaya, the mighty king of the Matsyas repeatedly said, 'By good luck it is that I see you.' And having again and again embraced Yudhishthira and Bhima and the sons of Madri, and smelt their heads, Virata, that owner of a large army, was not satiated with gazing at them. And being highly pleased, he said unto king Yudhishthira, 'By good luck it is that I see you safe from woods. By good luck it is that ye have accomplished with difficulty the period of exile, undiscovered by those wicked wights. I make over my entire kingdom to the sons of Pritha, and what else I have. Let the sons of Pandu accept these without the slightest hesitation. And let Dhananjaya, called also Savyasachin, accept the hand of Uttara: for that best of men is fit to be her lord.' Thus addressed, king Yudhishthira the just cast a look upon Dhananjaya, the son of Pritha. And looked at by his brother, Arjuna said unto the Matsya king, 'O monarch, I accept thy daughter as my daughter-in-law. And alliance of this kind between the Matsya and the Bharatas is, indeed, desirable.'"
SECTION LXXII
"Virata said, 'Why, O best among the Pandavas, dost thou not wish to accept as wife this my daughter that I bestow upon thee?'
"Arjuna said, 'Residing in thy inner apartments, I had occasion always to behold thy daughter, and she too, alone or in company trusted me as her father. Well-versed in singing and dancing, I was liked and regarded by her, and, indeed, thy daughter always regardeth me as her protector. O king, I lived for one whole year with her though she had attained the age of puberty. Under these circumstances, thyself or other men may not without reason, entertain suspicions against her or me. Therefore, O king, myself who am pure, and have my senses under control, beg to thee, O monarch, thy daughter as my daughter-in-law. Thus do I attest her purity. There is no difference between a daughter-in-law and a daughter, as also between a son and son's own-self. By adopting this course, therefore, her purity will be proved. I am afraid of slanderous and false accusations. I accept, therefore, O king, thy daughter Uttara as my daughter-in-law. Surpassing all in knowledge of weapons, resembling a celestial youth in beauty, my son, the mighty-armed Abhimanyu is the favourite nephew of Vasudeva, the wielder of the discus. He, O king, is fit to be thy son-in-law and the husband of thy daughter.'
"Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou carry out what thou thinkest should be done after this. He that hath Arjuna for the father of his son-in-law, hath all his desires gratified.'
"Vaisampayana continued, 'The monarch having said this, Yudhishthira, the son of Kunti, gave his assent to what was thus agreed upon between the Matsya king and Arjuna. And, O Bharata, the son of Kunti sent invitations to Vasudeva and to all his friends and relatives, and Virata also did the same. And then, after the expiry of the thirteenth year, the five Pandavas took up their abode in one of Virata's towns called Upaplavya, and Vibhatsu, the son of Pandu, brought over Abhimanyu and Janardana, and also many people of the Dasarha race from the Anarta country. And the king of Kasi, and also Saivya, being very friendly to Yudhishthira, arrived there, each accompanied by an Akshauhini of troops. And the mighty Drupada, also with the heroic sons of Draupadi and the unvanquished Sikhandin, and that foremost of wielder of weapons, the invincible Dhrishtadyumna came there with another Akshauhini of troops. And all the kings that came were not only lords of Akshauhini, but performers of sacrifices with gifts in profusion to Brahmanas, conversant with the Vedas endued with heroism, and ready to die in battle. And beholding them arrived, that foremost of virtuous men, the king of the Matsyas, adored them duly, and entertained their troops and servants and carriers of burdens. And he was highly pleased to bestow his daughter upon Abhimanyu. And after the kings had come there from different parts of the country, there came Vasudeva decked in floral garlands, and Halayudha, and Kritavarman, the son of Hridika, and Yuyudhana, the son of Satyaki, and Anadhristi and Akrura, and Samva and Nisatha. And these repressers of foes came there bringing with them Abhimanyu and his mother. And Indrasena and others, having lived at Dwaraka for one whole year, came there, bringing with them the well adorned cars of the Pandavas. And there came also ten thousand elephants and ten thousand cars, and hundred millions of horses and hundred billions of foot-soldiers, and innumerable Vrishni and Andhaka and Bhoja warriors of great energy, in the train of that tiger among the Vrishnis, Vasudeva of great effulgence. And Krishna gave unto each of the illustrious sons of Pandu numerous female slaves, and gems and robes. And then the nuptial festival set in between the families of the Matsya king and the Pandavas. And then conchs and cymbals and horns and drums and other musical instruments appointed by the Pandavas, began to play in the palace of Virata. And deer of various kinds and clean animals by hundreds were slain. And wines of various kinds and intoxicating juices of trees were profusely collected. And mimes and bards and encomiasts, versed in singing and legendary lore, waited upon the kings, and chanted their praises and genealogies. And the matrons of the Matsyas of symmetrical bodies and limbs, and wearing ear-rings of pearls and gems, headed by Sudeshna, came to the place where the marriage knot was to be tied. And amongst those beautiful females of fair complexion and excellent ornaments, Krishna was the foremost in beauty and fame and splendour. And they all came there, leading forth the princess Uttara decked in every ornament and resembling the daughter of the great Indra himself. And then Dhananjaya, the son of Kunti, accepted Virata's daughter of faultless limbs on behalf of his son by Subhadra. And that great king, Yudhishthira, the son of Kunti, who stood there like Indra, also accepted her as his daughter-in-law. And having accepted her, the son of Pritha, with Janardana before him, caused the nuptial ceremonies to be performed of the illustrious son of Subhadra. And Virata then gave him (as dowry) seven thousand steeds endued with the speed of the wind and two hundred elephants of the best kind and much wealth also. And having duly poured libations of clarified butter on the blazing fire, and paid homage unto the twice-born ones, Virata offered to the Pandavas his kingdom, army, treasury, and his own self. And after the marriage had taken place, Yudhishthira, the son of Dharma, gave away unto the Brahmanas all the wealth that had been brought by Krishna of unfading glory. And he also gave away thousands of kine, and diverse kinds of robes, and various excellent ornaments, and vehicles, and beds, delicious viands of various kinds, and cardinal drinks of diverse species. And the king also made gifts of land unto the Brahmanas with due rites, and also cattle by thousands. And he also gave away thousands of steeds and much gold and much wealth of other kinds, unto persons of all ages. And, O bull of the Bharata race, the city of the Matsya king, thronged with men cheerful and well-fed, shone brightly like a great festival.'"
The end of Virata Parva
FOOTNOTES
1. Brahma Vadini--Nilakantha explains this as Krishna-kirtanasila.
2. This speech of Vaisampayana is not included in some texts within the second section. To include it, however, in the third, is evidently a mistake.
3. The sloka commencing with Adushta and ending ratheshu cha does not occur in texts except those in Bengal.
4. A difference reading is observable here. The sense, however, is the same.
5. An independent female artisan working in another person's house.--Wilson.
6. Some of the Bengal text and Sarvastramaya for Sarvamantramaya. The former is evidently incorrect.
7. This is a very difficult sloka. Nilakantha adopts the reading Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct reading, the meaning then would be,--'Let none talk about what transpires in the presence of the king. For those even that are poor, regard it as a grave fault.' The sense evidently is that the occurrences in respect of a king which one witnesses should not be divulged. Even they that are powerless regard such divulgence of what occurs in respect of them as an insult to them, and, therefore, inexcusable.
8. The Bengal editions, read Rajna in the instrumental case. Following a manuscript text of a Pandit of my acquaintance I read Rajnas in the genitive.
9. Mahishasura, the son of Rambhasura. Durga had to fight for many many years before she could slay this formidable Asura. The story occurs in the Markandeya Purana. To this day, Bengal during the great Durga Puja festival in autumn, worships the goddess with great veneration.
10. Literally, one that rescues from difficulty.
11. Kamachara is explained by Nilakantha thus, although in other places it bears a quite different meaning.
12. Krita--attack; Pratikrita--warding it off; Sankata--clenched Some texts read Sankatakais. The meaning then would be 'cased in gauntlets.'
13. Bhuti, Hri, Sri, Kirti and Kanti are respectively the feminine embodiments of Prosperity, Modesty, Beauty, Fame and Loveliness.
14. What Draupadi means is that instead of passing her days in joy and happiness, instead of being able to wish time to be stationary with her, she is obliged in consequence of her misery, to wish time to pass off quickly.
15. Jayate asyas--i.e., she from whom one is born.
16. Some texts read, Vilwam nagaviodhara--i.e., 'As an elephant lifts up a vela fruit.'
17. Veri means both a kettle-drum and a trumpet. The latter however conveys a better meaning here.
18. Literature, force of his thighs.
19. What Bhima says is this.--Then Gandharvas, your husbands, are always obedient to thee! If they have been able to do thee a service, they have only repaid a debt.
20. Krita-krita--Nilakantha explains this to mean 'imagining themselves to have achieved success in their mission' for having learnt of Kichaka's death, they could readily guess the presence of the Pandavas there. This is too far-fetched and does not at all agree with the spirit of their report to Duryodhana below. And then the same word occurs in the very last line of the Section. I take it that in both places the word has been used in the same sense.
21. This is a very difficult sloka. I am not sure that I have understood it alright. Both Nilakantha and Arjuna Misra are silent. Instead of depending, however, on my own intelligence, I have consulted several friends who have read the Mahabharata thoroughly. The grammatical structure is easy. The only difficulty consists in the second half of the sloka. The meaning, however, I have given is consistent with the tenor of Bhishma's advice.
22. Indicating the unobstructed completion of the sacrifice.
23. The word tirtha here means, as Nilakantha rightly explains spies and not holy spots.
24. Satram is explained by Nilakantha to mean here 'false disguise.' I think, however, such an interpretation to be far-fetched. It evidently means 'forest',--the use of 'pravisteshu' in connection with it almost settles the point.
25. This sloka is not correctly printed in any of the texts that I have seen. The reading that I adopt is that the second word is the participle of the root budh and not the instrumental of budhi; the last word again of the second line is a compound of valavatsu and avaleshu instead of (as printed in many books) valavatswavaleshu. Any other reading would certainly be incorrect. I have not consulted the Bombay text.
26. Bhagasas lit., each in its proper place. It may also mean, 'according to their respective division.'
27. Kalyana-patalam is explained by Nilakantha to mean suvarna pattachchaditam.
28. One of the generals of Virata.
29. Some differences of reading are noticeable here, for Yasaswinau some texts read Manaswinau, and for Vahusamravdhau-Vahusanrambhat; and for Nakha-naki--Ratha-rathi.
30. Some texts read Ghanabiva for Ghanarva. The latter is unquestionably better in form.
31. The word in the original is Muhurta equal to 48 minutes. Nilakantha points out very ingeniously that the night being the seventh of the dark fortnight, the moon would not rise till after 14 Dandas from the hour of sunset, a Danda being equal to 24 minutes. A Muhurta, therefore implies not 48 minutes exactly, but some time.
32. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling by a glance.' Perhaps this is right.
33. The adjective Bhima-sankasas as explained by Nilakantha is in this sense, quoting the celebrated simile of Valmiki.
34. To understand the comparison would require in the reader a knowledge of the mechanism of the Indian Vina. Briefly, the Vina consists of a bamboo of about cubits attached to two gourds towards its ends. Along the bamboo which serves the purpose of a finger-board, is the main chord and several thinner wires. All these pass over a number of frets, two and a half heptachords, representing the total compass of the instrument. The wires rest towards their ends on two pieces of ivory called Upadhanas in Sanskrit or Swaris in Urdu.
35. Some read kaniasi for vaviasi. Both words are the same, and mean the same thing.
36. Vedi-Vilagna madhya--Vedi in this connection means a wasp and not, as explained by Mallinatha in his commentary of the Kumarasambhava, a sacrificial platform. I would remark in passing that many of the most poetic and striking adjectives in both the Raghu and the Kumarasambhava of Kalidasa are borrowed unblushingly from the Ramayana and the Mahabharata.
37. Padma patrabha-nibha may also mean 'of the splendour of the gem called Marakata.' Nilakantha, however, shows that this would militate against the adjective Kankojwalatwacham below.
38. The princess being of the complexion of burnished gold and Arjuna dark as a mass of clouds, the comparison is exceedingly appropriate. The Vaishnava poets of Bengal never tire of this simile in speaking of Radha and Krishna in the groves of Vrindavana.
39. The words in the original is pranayam, lit., love. Nilakantha, however, explains it as meaning modesty, humility. I think, Nilakantha is right. The relations between Arjuna and the princess were like those between father and daughter.
40. This sloka is not correctly printed in any of the texts that I have seen. The Burdwan Pandits read tat-samim. This I think, is correct, but then asasada in the singular when the other verbs are all dual seems to be correct. The poet must have used some other verb in the dual for asasada.
41. Some texts read Diptasya for Diptayam.
42. This sloka does not occur in every text. This is a typical illustration of the round about way, frequently adopted by Sanskrit writers, of expressing a simple truth. The excuse in the present instance consists in Drona's unwillingness to identify the solitary hero with Arjuna, in the midst of all his hearers. Nadiji is an exclamation referring to Bhishma, the son of the river Ganga. Lankesa-vanari-ketu is simply 'ape-bannered,' or as rendered in the text, having the devastator of the gardens of Lanka's lord for the sign of his banner. Nagahvaya is 'named after tree' for Arjuna is the name of an Indian tree. Nagri-sunu is 'Indra's son',--Indra being the foe of mountain, for formerly it was he who cut off the wings of all mountains and compelled them to be stationary. He failed only in the case of Mainaka, the son of Himavat.
43. Indian insects of a particular kind.
44. Most editions read chapas which is evidently wrong. The correct reading is avapas, meaning quiver. The Burdwan Pandits give this latter reading.
45. Some read chandrargha-darsanas. The correct reading is chandrardha-darsanas.
46. Most editions read hema-punkha and silasita in the instrumental plural; the correct reading is their nominative plural forms.
47. Sayaka means here, as explained by Nilakantha, a sword, and not a shaft.
48. From the colour of his steeds.
49. Nilakantha spends much learning and ingenuity in making out that sixty-five years in this connection means thirty-two years of ordinary human computation.
50. Some texts read,--'One large meteor fell.'
51. In some editions read,--Bharata dwijam, and Maha-hardam for maha-drumam. The meaning would then be,--'The banners (of the hostile army) began to tremble in the sky, and large lakes were agitated."
52. Some texts read Maharatham (incorrectly) for hiranmayan. Indeed, Maharatham would give no meaning in this connection. The incomplete edition of the Roy Press under the auspices of the Principal of the Calcutta Sanskrit College abounds with such incorrect readings and misprints.
53. The Roy Press edition adds here a line which looks very much like an interpolation.
54. The true reading is Acharya in the dual number, meaning Drona and Kripa. Some texts read the word in the singular form. Nilakantha notices both these reading, but prefers the dual to the singular.
55. The meaning is rather doubtful. Duryodhana seems to say that 'the hostile appearance of Arjuna has been an act of imprudence on his part. The Pandavas, after the expiry of the thirteenth year, would claim their kingdom. I, Duryodhana, may or may not accede to their demand. When, therefore, it was not certain that Arjuna would be refused by me, his hostile appearance is unwise. He has come sure of victory, but he may yet be defeated.'
56. The sense seems to be that when moralists even are puzzled in judging of the propriety or otherwise of their acts, it can easily be imagined that the Pandavas, however virtuous, have, in the matter of this their appearance, acted wrongly, for, after all, the thirteenth year may not have really been over as believed by them. Or, it may mean, that as regards our presence here, we have not acted imprudently when even moralists cannot always arrive at right conclusion. It seems that for this Duryodhana proceeds to justify that presence in the following sentences
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 5
UDYOGA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, October 2004.
THE MAHABHARATA
UDYOGA PARAVA
SECTION I
OM! HAVING BOWED down to Narayana, and Nara the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.
"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged to the same party (with Virata), having joyfully celebrated the nuptials of Abhimanyu and rested themselves that night, presented themselves at dawn, well pleased, in the court of Virata, And the chamber of the king of the Matsya was full of riches, and variegated with choice gems and precious stones, with seats methodically arranged, adorned with garlands, and filled with fragrance. And those mighty monarchs of men all came to that place, And on the seats in front sat the two kings Virata and Drupada. And the revered and aged rulers of the earth, and Valarama and Krishna along with their father, all sat there. And close to the king of Panchala was seated the great hero of the race of Sini, together with the son of Rohini. And side by side with the king of the Matsya sat Krishna and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna, and the two sons of Madri, and Pradyumna and Samva, both valiant in battle, and Abhimanyu with Virata's sons. And those princes, the sons of Draupadi, rivalling their fathers in valour, strength, grace, and prowess, sat upon excellent seats inlaid with gold. And when those mighty heroes wearing shining ornaments and robes had set themselves down, that gorgeous assembly of kings looked beautiful like the firmament spangled with resplendent stars. And those valiant men, assembled together, having conversed with one another upon various topics, remained for some time in a pensive mood, with their eyes fixed upon Krishna. And at the end of their talk, Krishna drew their attention to the affairs of the Pandavas. And those powerful kings together listened to Krishna's speech, pregnant and lofty. And Krishna said, It is known to you all, how this Yudhishthira was deceitfully defeated at dice by the son of Suvala, and how he was robbed of his kingdom and how a stipulation was made by him concerning his exile in the forest. And capable as they were of conquering the earth by force, the sons of Pandu remained firm in their plighted faith. And accordingly for six and seven years these incomparable men accomplished the cruel task imposed upon them. And this last, the thirteenth year, was exceedingly hard for them to pass. Yet unrecognised by any one they have passed it, as known to you, suffering unendurable hardships of various kinds. This is known to you all. These illustrious men have spent the thirteenth year, employed in menial service of others. This being so, it is for you to consider what will be for the good of both Yudhishthira and Duryodhana, and what, as regards the Kurus and the Pandavas, will be consistent with the rules of righteousness and, propriety and what will meet with the approbation of all. The virtuous king Yudhishthira would not unrighteously covet even the celestial kingdom. But righteously he would accept the rule even of a single village. How the sons of Dhritarashtra fraudulently robbed him of his paternal kingdom, and how he hath passed a life of unendurable hardships, are known to all the kings assembled here. The sons of Dhritarashtra are incapable of overcoming by strength Arjuna, the son of Pritha. Nevertheless, king Yudhishthira and his friends have no other desire than the good of Dhritarashtra's son. These brave sons of Kunti, and the two sons of Madri, ask for only what they themselves, achieving victory in battle, had won from the defeated kings. You, no doubt, know full well how those enemies of the Pandavas--with the object of possessing themselves of the kingdom, endeavoured by various means to destroy them, when they were yet mere boys. So wicked and rancorous they were. Consider, how grasping they are and how virtuous Yudhishthira is. Consider also the relationship that exists between them. I beseech you all to consult together and also think separately. The Pandavas have always had a regard for truth. They have fulfilled their promise to the very letter. If now treated wrongfully by the sons of Dhritarashtra, they would slay them all though banded together. They have friends, who, on being informed of their unworthy treatment at the hands of others, would stand by them, engaged in fight with their persecutors, and willingly slay them even if they should lose their own lives for it. If you suppose them to be too few to be capable of winning a victory over their enemies, you must know that united together and followed by their friends, they would, no doubt, try their utmost to destroy those enemies. What Duryodhana thinks is not exactly known, nor what he may do. When the mind of the other side is not known, what opinion can be formed by you as to what is best to be done? Therefore, let a person, virtuous and honest and of respectable birth, and wary,--an able ambassador, set out to beseech them mildly for inducing them to give half the kingdom to Yudhishthira. Having listened to the speech of Krishna, marked by prudence and a regard for virtue and showing a pacific and impartial spirit, his elder brother then addressed the assembly bestowing high encomiums on the words of the younger brother.'"
SECTION II
"Baladeva said, 'You have all listened to the speech of him who is the elder brother of Gada, characterised as it is by a sense of virtue and prudence, and salutary alike to Yudhishthira and king Duryodhana. These valiant sons of Kunti are ready to give up half their kingdom, and they make this sacrifice for the sake of Duryodhana. The sons of Dhritarashtra, therefore, should give up half of the kingdom, and should rejoice and be exceedingly happy with us that the quarrel can be so satisfactorily settled. These mighty persons having obtained the kingdom would, no doubt, be pacified and happy, provided the opposite party behave well. For them to be pacified will redound to the welfare of men. And I should be well-pleased if somebody from here, with the view of pacifying both the Kurus and the Pandavas, should undertake a journey and ascertain what is the mind of Duryodhana and explain the views of Yudhishthira. Let him respectfully salute Bhishma the heroic scion of Kuru's race, and the magnanimous son of Vichitravirya, and Drona along with his son, and Vidura and Kripa, and the king of Gandhara, along with the Suta's son. Let him also pay his respects to all the other sons of Dhritarashtra, to all who are renowned for strength and learning, devoted to their proper duties, heroic, and conversant with signs of the times. When all these persons are gathered together and when also the elderly citizens are assembled, let him speak words full of humility and likely to serve the interests of Yudhishthira, At all events, let them not be provoked, for they have taken possession of the kingdom with a strong hand. When Yudhishthira had his throne, he forgot himself by being engaged in gambling and was dispossessed by them of his kingdom. This valiant Kuru, this descendant of Ajamida, Yudhishthira, though not skilled in dice and though dissuaded by all his friends, challenged the son of the king of Gandhara, an adept at dice, to the match. There were then at that place thousands of dice-players whom Yudhishthira could defeat in a match. Taking however, no notice of any of them, he challenged Suvala's son of all men to the game, and so he lost. And although the dice constantly went against him, he would still have Sakuni alone for his opponent. Competing with Sakuni in the play, he sustained a crushing defeat. For this, no blame can attach to Sakuni. Let the messenger make use of words characterised by humility, words intended to conciliate Vichitravirya's son. The messenger may thus bring round Dhritarashtra's son to his own views. Do not seek war with the Kurus; address Duryodhana in only a conciliatory tone, The object may possibly fail to be gained by war, but it may be gained by conciliation, and by this means also it may be gained enduringly.'
"Vaisampayana continued, 'While that valiant scion of Madhu's race was even continuing his speech, the gallant son of the race of Sini suddenly rose up and indignantly condemned the words of the former by these words of his.'
SECTION III
"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art speaking in strict conformity with the nature of thy heart. There are brave men, and likewise those that are cowards. Men may be divided into these two well defined classes. As upon a single large tree there may be two boughs one of which beareth fruits while the other doth not, so from the self-same line of progenitors may spring persons that are imbecile as well as those that are endowed with great strength O thou bearing the sign of a plough on thy banner, I do not, in sooth, condemn the words thou hast spoken, but I simply condemn those, O son of Madhu, who are listening to thy words! How, indeed, can he, who unblushingly dares attach even the slightest blame in the virtuous king Yudhishthira be permitted to speak at all in the midst of the assembly? Persons clever in the game of dice challenged the magnanimous Yudhishthira unskilled as he is in play, and confiding in them he was defeated! Can such persons be said to have virtuously won the game? If they had come to Yudhishthira while playing in this house with his brothers and defeated him there, then what they would have won would have been righteously won. But they challenged Yudhishthira who was bound in conscience to follow the rules observed by the military caste, and they won by a trick. What is there in this conduct of theirs that is righteous? And how can this Yudhishthira here, having performed to the utmost the stipulations entered into by way of stakes in the play, freed from the promise of a sojourn in the forest, and therefore entitled to his ancestral throne, humble himself? Even if Yudhishthira coveted other people's possessions, still it would not behove him to beg! How can they be said to be righteous and not intent on usurping the throne when, although the Pandavas have lived out their sojourn of concealment unrecognised, they still say that the latter had been recognised? They were besought by Bhishma and the magnanimous Drona, but they would not yet consent to give back to the Pandavas the throne that belongeth to them by right of birth. The means with which I would beseech them would be sharp arrows. I shall fight and with a strong hand force them to prostrate themselves at the feet of the illustrious son of Kunti. If, however, they do not bow at the feet of the wise Yudhishthira, then they and their partisans must go to the regions of Yama. When Yuyudhana (myself) is enraged and resolved to fight, they, to be sure, are unequal to withstand his impetus, as mountains are unable to resist that of the thunderbolt. Who can withstand Arjuna in fight, or him who hath the discus for his weapon in battle, or myself as well? Who can withstand the unapproachable Bhima? And who, having regard for his life, would come near the twin brothers who firmly grasp their bows and resemble the death-dealing Yama in intelligence? Who would approach Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas who have added lustre to Draupadi's name, rivalling their fathers in valour, equal to them in every respect and full of martial pride, or him of the powerful bow, Subhadra's son, irresistible by even the gods themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and Karna in battle, and place the Pandava on the throne. There is no sin in slaying them that are bent on slaying us: but to be a beggar before foes is both impious and infamous. I ask you to be diligent in doing that which is heartily desired by Yudhishthira. Let Pandu's son get back the kingdom resigned by Dhritarashtra! Either Yudhishthira should get back his kingdom this very day or all our enemies shall lie down on the earth slain by me!'
SECTION IV
"Drupada said, 'O mighty-armed one, it will, without doubt, be even as thou hast said! Never will Duryodhana give up the kingdom by peaceful means, and Dhritarashtra, who dotes on his son, will follow him in his wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni from folly. The words of Valadeva command themselves to my judgment; the course pointed out by him should, indeed, be followed by a man who desires peaceful settlement. But Duryodhana should never be addressed in mild words. Vicious by nature, he, I believe cannot be brought to reason by mildness. In respect of an ass, mildness is in place; but in respect of animals of the bovine species, severity should be resorted to. If any one were to speak mild words to Duryodhana, vicious by nature that wicked wight would consider the speaker to be an imbecile person. If a mild course is adopted towards him, the fool will think that he has won. Let us do even this, let us make preparations; let us send word to our friends that they may collect an army for us. Let speedy messengers go to Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas. Duryodhana also, on his part, will send word to all the kings, Rightminded persons, however, respond to the request of those that first beseech them. Therefore, I ask you to make haste in first preferring your suit to these rulers of men. Meseems that a great undertaking is awaiting us. Quickly send word to Salya, and to the kings under him, and to king Bhagadatta of immeasurable valour residing on the eastern sea-coast, and to fierce Hardikya, and Ahuka, and the king of the Mallas of powerful understanding, and Rochamana. Let Vrihanta be summoned and king Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and also the kings of the Krausha race, and the valiant Kshemamurti, and the kings of the Kamboja and the Richika tribes, and of the western sea-coast; and Jayatsena and the king of Kashi, and the rulers of the land of the five rivers, and the proud son of Kratha, and the rulers of the mountain regions, and Janaki, and Susarman and Maniman, and Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great strength, and Vahu the conqueror of hostile cities; and the warlike king Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana; and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king of the Kalingas, and Kumara, unconquerable in battle. Speedily send word to these. This is what recommends itself to me. And let this my priest, learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words he is to say and what Duryodhana should be told; and how Bhishma is to be addressed, and how Drona, that best of car-warriors!"
SECTION V
"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe, and are calculated to promote the interests of Pandu's son of immeasurable strength. As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool. But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. Both you and we have been invited here on the occasion of a marriage. The marriage having now been celebrated, let us go home well-pleased. You are the foremost of kings, both in years and learning; and here we all, no doubt are as if your pupils. Dhritarashtra has always entertained a great respect for you; and you are also a friend of the preceptors Drona and Kripa. I, therefore, ask you to send a message (to the Kurus) in the interests of the Pandavas. We all resolve even upon this that you should send a message unto them. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and the Pandus will sustain no injury. If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then, having summoned others, summon us too. The holder of Gadiva then will be fired with wrath and the dull-headed and wicked Duryodhana, with his partisans and friends, will meet his fate.'
"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him home with his followers and relatives. And after Krishna had set out for Dwaraka, Yudhishthira and his followers, with king Virata, began to make preparations for war. And Virata and his relatives sent word to all the monarchs, and king Drupada also did the same. And at the request of those lions of the Kuru race, as also of the two kings of the Matsyas and the Panchalas, many lords of the earth possessed of great strength, came to the place with cheerful hearts. And when the sons of Dhritarashtra heard that the Pandavas had collected a large army, they also assembled many rulers of the earth. And, O king, at that time the whole land became thronged with the rulers of the earth who were marching to espouse the cause of either the Kurus or the Pandavas. And the land was full of military bands composed of four kinds of forces. And from all sides the forces began to pour in. And the goddess Earth with her mountains and forests seemed to tremble beneath their tread. And the king of the Panchalas, having consulted the wishes of Yudhishthira, despatched to the Kurus his own priest, who was old both in years and understanding.'
SECTION VI
"Drupada said, 'Of beings those that are endowed with life are superior. Of living beings those that are endowed with intelligence are superior. Of intelligent creatures men are superior. Of men the twice-born are superior. Of the twice-born, students of the Veda are superior. Of students of the Veda those of cultured understanding are superior. Of cultured men practical persons are superior. And finally, of practical men those knowing the Supreme Being are superior. You, it seems to me, are at the very top of those that are of cultured understanding. You are distinguished both for age and learning. You are equal in intellect to either Sukra or Vrihaspati, the son of Angiras. You know what kind of man the chief of the Kuru race is, and what kind of man also is Yudhishthira, the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas were-deceived by their opponents. Though instructed by Vidura he yet follows his son! Sakuni advisedly challenged Yudhishthira to a gambling match although the latter was unskilled in gambling while the former was an adept in it. Unskilled in play, Yudhishthira was guileless and firm in following the rules of the military order. Having thus cheated the virtuous king Yudhishthira, they will, by no means, voluntarily yield up the kingdom. If you speak words of righteousness unto Dhritarashtra, you will certainly gain the hearts of his fighting men. Vidura also will make use of those words of yours and will thus alienate the hearts of Bhishma, and Drona, and Kripa, and others. When the officers of state are alienated and fighting men are backward, the task of the enemy will be to gain back their hearts. In the meantime, the Pandavas will, with ease and with their whole hearts, address themselves in preparing the army and in collecting stores. And when the enemy's adherents are estranged, and while you are hanging about them, they will surely not be able to make adequate preparations for war. This course seems expedient in this wise. On your meeting with Dhritarashtra it is possible that Dhritarashtra may do what you say. And as you are virtuous, you must therefore act virtuously towards them. And to the compassionate, you must descant upon the various hardships that the Pandavas have endured. And you must estrange the hearts of the aged persons by discoursing upon the family usages which were followed by their forefathers. I do not entertain the slightest doubt in this matter. Nor need you be apprehensive of any danger from them, for you are a Brahmana, versed in the Vedas; and you are going thither as an ambassador, and more specially, you are an aged man. Therefore, I ask you to set out without delay towards the Kauravas with the object of promoting the interests of the Pandavas, timing your departure under the (astrological) combination called Pushya and at that part of the day called Jaya.'
"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the virtuous priest set out for Hastinapura (the city called after the elephant). And that learned man, well-versed in the principles of the science of politics, started with a following of disciples towards the Kurus for the sake of promoting the welfare of Pandu's sons.'
SECTION VII
"Vaisampayana said, 'Having despatched the priest to the city called after the elephant they sent messengers to the kings of various countries. And having sent messengers to other places, the Kuru hero Dhananjaya, that bull among men and son of Kunti, himself set out for Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had both departed for Dwaraka with all the Vrishnis, the Andhakas and the Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending secret emissaries, furnished himself with information of all the doings of the Pandavas. And learning that Krishna was on his way, the prince went to the city of Dwaraka by means of fine horses possessing the speed of the wind, and taking with him a small number of troops. And on that very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at the beautiful city of the Anarta land. And the two scions of the Kuru race, those tigers among men, on arriving there saw that Krishna was asleep, and drew near him as he lay down. And as Krishna was sleeping, Duryodhana entered the room, and sat down on a fine seat at the head of the bed. And after him entered that wearer of the diadem the magnanimous Arjuna. And stood at the back of the bed, bowing and joining his hands. And when the descendant of Vrishni, Krishna awoke, he first cast his eyes on Arjuna. And having asked them as to the safety of their journey, and having fitly bestowed his greetings upon them, the slayer of Madhu questioned them as to the occasion of their visit. Then Duryodhana addressed Krishna, with a cheerful countenance, saying, It behoveth you to lend me your help in the impending war. Arjuna and myself are both equally your friends. And, O descendant of Madhu, you also bear the same relationship to both of us. And today, O slayer of Madhu, I have been the first to come to you. Right-minded persons take up the cause of him who comes first to them. This is how the ancients acted. And, O Krishna, you stand at the very top of all right-minded persons in the world, and are always respected. I ask you to follow the rule of conduct observed by rightminded men.' Thereat Krishna replied, 'That you have come first, O king, I do not in the least doubt. But, O king, the son of Kunti, Dhananjaya, has been first beheld by me. On account of your first arrival, and on account of my having beheld Arjuna first, I shall, no doubt, lend my assistance, O Suyodhana, to both. But it is said that those who are junior in years should have the first choice. Therefore, Dhananjaya, the son of Kunti, is entitled to first choice. There is a large body of cowherds numbering ten crores, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, O son of Kunti, first select whichever of these two commends itself to you. For, according to law, you have the right to the first choice.'
"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son of Kunti selected Kesava who was not to fight on the battle-field, even Narayana himself, the slayer of foes, increate, born among men at his own will,--the foremost of all Kshatriyas and above all the gods and the Danavas. And Duryodhana selected for himself that entire army (composed of the Narayanas). And, O descendant of Bharata, having obtained those troops numbering thousands upon thousands, he was exceedingly delighted, although he knew that Krishna was not on his side. And having secured that army possessed of terrible prowess, Duryodhana went to the son of Rohini of great strength, and explained to him, the object of his visit. The descendant of Sura in reply addressed the following words to Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that I said at the marriage ceremony celebrated by Vitrata. O thou delighter of the race of Kuru, for thy sake I then contradicted Krishna and spoke against his opinions. And again and again I alluded to the equality of our relationship to both the parties. But Krishna did not adopt the views I then expressed; nor can I separate myself from Krishna for even a single moment. And seeing that I cannot act against Krishna even this is resolution formed by me, viz., that I will fight neither for Kunti's sons nor for you. And, O bull of the Bharatas, born as thou art in Bharata's race that is honoured by all the kings, go and fight in accordance with the rules of propriety.'
"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero wielding a plough for his weapon of battle, and although knowing that Krishna had been taken away from his side, he yet regarded Arjuna as already vanquished. And the royal son of Dhritarashtra then went to Kritavarman. And Kritavarman gave him a body of troops numbering an Akshauhini. And surrounded by that military host, terrible to behold, the Kaurava marched forth delighting his friends. And after Duryodhana had departed, Krishna, the Creator of the world, clad in yellow attire, addressed Kiritin, saying, 'For what reason is it that you have selected me who will not fight at all?'
"Thereupon Arjuna answered, 'I question not that you are able to slay them all. I also am alone capable of slaying them, O best of men. But you are an illustrious person in the world; and this renown will accompany you. I also am a suitor for fame; therefore, you have been selected by me. It hath been always my desire to have you for driving my car. I, therefore, ask you to fulfil my desire cherished for a long time.'
"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that thou measurest thyself with me. I will act as thy charioteer; let thy wish be fulfilled.'
"Vaisampayana continued, 'Then with a glad heart, Kunti's son, accompanied by Krishna as well as by the flower of the Dasarha race, came back to Yudhishthira.'
SECTION VIII
"Vaisampayana said, 'O king, having learnt the news from the messengers, Salya, accompanied by a large body of troops and by his sons, all of whom were mighty in battle, was coming to the Pandavas. His encampment covered an area of one and a half yojana, so large was the force owned by that best of men. He was the master, O king, of an Akshauhini and had great prowess and valour. And there were in his army heroes bearing armour of various colours, with diverse kinds of banners and bows and ornaments and cars and animals, all wearing excellent garlands, and various robes and ornaments. And hundreds and thousands of foremost of Kshatriyas were the leaders of his troops, dressed and decorated in the manner of their native land. And he proceeded by slow marches, giving rest to his troops, towards the place where the Pandava was. And the creatures of the earth felt oppressed and the earth trembled under the tread of his troops. And king Duryodhana, hearing that magnanimous and mighty hero was on his way, hastened towards him and paid him honours, O best of the Bharata race and caused finely decorated places of entertainment to be constructed at different spots for his reception, on beautiful sites, and whither many artists were directed to entertain the guests. And those pavilions contained garlands and meat and the choicest viands and drinks, and wells of various forms, capable of refreshing the heart, and tanks of various forms, and edibles, and roomy apartments. And arriving at those pavilions, and waited upon like a very god by the servants of Duryodhana located at different spots, Salya reached another house of entertainment resplendent as a retreat of the celestials. And there, greeted with choice creature-comforts fit for beings superior to man, he deemed himself superior even to the lord himself of the gods and thought meanly of Indra as compared with himself. And that foremost of Kshatriyas, well-pleased, asked the servants, saying, 'Where are those men of Yudhishthira, who have prepared these places of refreshment? Let those men who made these be brought to me. I deem them worthy of being rewarded by me. I must reward them, let it so please the son of Kunti!' The servants, surprised, submitted the whole matter to Duryodhana. And when Salya was exceedingly pleased and ready to grant even his life, Duryodhana, who had remained concealed, came forward and showed himself to his maternal uncle. And the kind of the Madras saw him and understood that it was Duryodhana who had taken all the trouble to receive him. And Salya embraced Duryodhana and said, 'Accept something that you may desire.'
"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true, grant me a boon. I ask thee to be the leader of all my army.'
"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What else is to be done?' And the son of Gandhari repeated again and again, 'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own city. I shall proceed to pay a visit to Yudhishthira, the subduer of foes. O king, I shall speedily come back, O ruler of men. That best of men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And bearing this Duryodhana said, 'O king, O ruler of the earth, having seen the Pandava, come speedily back. I depend entirely upon thee, O king of kings. Remember the boon that thou hast granted me.' And Salya answered, 'Good betide thee! I shall come speedily back. Repair to thy own city, O protector of men.' And then those two kings Salya and Duryodhana embraced each other. And having thus greeted Salya, Duryodhana came back to his own city. And Salya went to inform the sons of Kunti of that proceeding of his. And having reached Upaplavya, and entered the encampment, Salya saw there all the sons of Panda. And the mighty-armed Salya having met the sons of Panda, accepted as usual water for washing his feet, and the customary gifts of honour including a cow. And the king of the Madras, that slayer of foes, first asked them how they were, and then with great delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his sister the two twin-brothers. And when all had sat down, Salya spoke to Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou delighter of the race of Kuru, is it all well with thee? O best of victors, how fortunately hast thou spent the term of thy residence in the wilderness, O king, O lord of monarchs, it was an exceedingly hard task that thou hast performed by dwelling in the wilderness together with thy brothers and this noble lady here. And awfully difficult task again was that sojourn of thine,--the period of concealment,--which task also thou hast performed, O descendant of Bharata; for one pulled down from a throne it is nothing but hardship that awaits him. O king, where is there any happiness for him! O afflicter of thy foes, in compensation for all this vast misery wrought by Dhritarashtra's son, thou wilt attain to proportional happiness after having killed thy foes, O great king, O lord of men, the ways of the world are known to thee. Therefore, O my son, thou art never guided by avarice in any of thy dealings. O descendant of Bharata, do thou treat on the foot-prints of ancient saintly kings. My son, Yudhishthira, be steady in the path of liberality, and self-abnegation, and truth. And, O royal Yudhishthira, mercy and self control, and truth and universal sympathy, and everything wonderful in this world, are to be found in thee. Thou art mild, munificent, religious, and liberal, and thou regardest virtue as the highest good. O king, many are the rules of virtue that prevail amongst men, and all those are known to thee. O my son, O afflicter of foes, thou knowest in fact everything relating to this world. O king, O best of Bharata's race, how lucky it is that thou hast come out of this difficulty of thine. How lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so virtuous a soul, a treasure-house of righteousness, freed with thy followers from this.'
"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke of his meeting with Duryodhana and gave a detailed account regarding that promise of his and that boon granted by himself. And Yudhishthira said, O valiant king, it has been well-done by thee that being pleased at heart thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler of the earth, I ask thee to do one thing only. O king, O best of men, thou wilt have to do it solely for my sake, though it may not be proper to be done. O valiant one, hear what I submit to thee. O great king, thou art equal to Krishna on the field of battle. When, O best of kings, the single combat between Karna and Arjuna will take place, I have no doubt thou wilt have to drive Karna's car. On that occasion, if thou art inclined to do good to me, thou must protect Arjuna. O king, thou must likewise so act that the Suta's son Karna may be dispirited and the victory may be ours. Improper it no doubt is; but, O my uncle, for all that thou must do it. Salya said, 'Good betide thee. Listen, O son of Panda. Thou tellest me to so act that the vile son of the Suta may be dispirited in fight. To be sure, I shall be his charioteer' on the field, for he always considers me equal to Krishna. O tiger like descendant of Kuru, I shall certainly speak to him, when desirous of fighting on the field of battle, words contradictory and fraught with harm to him, so that bereft of pride and valour, he may be easily slain by his antagonist. This I tell thee truly. Asked by thee to do it, this I am determined to do, O my son. Whatever else I may be able to bring about, I shall do for thy good. Whatever troubles were suffered by thee together with Draupadi on the occasion of the game at dice, the rude inhuman words uttered by the Suta's son, the misery inflicted by the Asura Jata and by Kichaka, O illustrious one, all the miseries experienced by Draupadi, like those formerly experienced by Damayanti,--will all, O hero, end in joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful in this world; and, O Yudhishthira, high-minded persons have to endure miseries of various kinds, nay, even the gods themselves, O king, have suffered misfortunes. O king, O descendant of Bharata, it is narrated that the high-minded Indra, the chief of the celestials, had to endure together with his wife very great misery, indeed.'
SECTION IX
"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was that great and unparalleled misery had to be endured by the illustrious Indra together with his queen.'
"Salya said, 'Listen, O king, to me as I relate this ancient story of the events of former days,--how, O descendant of Bharata, misery befell Indra and his wife. Once Twashtri, the lord of creatures and the foremost of celestials, was engaged in practising rigid austerities. And it is said that from antipathy to Indra he created a son having three heads. And that being of universal form possessed of great lustre hankered after Indra's seat. And possessed of those three awful faces resembling the sun, the moon, and the fire, he read the Vedas with one mouth, drank wine with another, and looked with the third as if he would absorb all the cardinal points. And given to the practice of austerities, and mild being and self-controlled, he was intent upon a life of religious practices and austerities. And his practice of austerities, O subduer of foes, was rigid and terrible and of an exceedingly severe character. And beholding the austerities, courage, and truthfulness of this one possessed of immeasurable energy, Indra became anxious, fearing lest that being should take his place. And Indra reflected, 'How may he be made to addict himself to sensual enjoyments; how may he be made to cease his practice of such rigid austerities? For were the three-headed being to wax strong, he would absorb the whole universe.' And it was thus that Indra pondered in his mind; and, O best of Bharata's race, endued with intelligence, he ordered the celestial nymphs to tempt the son of Twashtri. And he commanded them, saying, 'Be quick, and go without delay, and so tempt him that the three-headed being may plunge himself into sensual enjoyment to the utmost extent. Furnished with captivating hips, array yourselves in voluptuous attires, and decking yourselves in charming necklaces, do ye display gestures and blandishments of love. Endued with loveliness, do ye tempt him and alleviate my dread. I feel restless in my heart, O lovely damsels. Avert ye, ladies, this awful peril that hangs over me. Good betide you.'
"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour to allure him that thou wilt have nothing to fear at his hands. That very receptacle of austerities, sitting now as if scorching everything with his eyes, O god, we are going together to tempt. We shall try to bring him under our control, and to put an end to your fears.'
"Salya continued, 'Commanded by Indra, they then went to the three-headed being. And arriving there, those lovely damsels tempted him with various gestures of love, displaying their fine figures. But engaged in the practice of exceedingly severe austerities, although he looked at them, yet he was not influenced by desire. Of subdued senses he was like the ocean, full to the brim, in gravity. And the nymphs after having tried their best, came back to Indra. And they all with joined hands spoke to the lord of the celestials, saying, 'O, that unapproachable being is incapable of being disturbed by us. O highly gifted being, thou mayst do what now may seem proper to thee.' The high-minded Indra honoured the nymphs and then dismissed them reflecting, O Yudhishthira, solely upon other means of destroying his foe. And endued with intelligence, he fixed upon a contrivance for destroying the three-headed being. And he said, 'Let me today hurt my thunderbolt at him. By this means he will speedily be killed. Even a strong person should not overlook a rising foe, contemptible though he may be.' And thus reflecting upon the lessons inculcated in treatises of learning, he was firmly resolved upon slaying that being. Then Indra, enraged, hurled at the three-headed being his thunderbolt which looked like fire and was terrible to behold, and which inspired dread. And forcibly struck by that thunderbolt, he was slain and fell down, as falls on the earth the loosened summit of a hill. And beholding him slain by the thunderbolt, and lying down huge as a hill, the chief of the celestials found no peace, and felt as if scorched by the effulgent appearance of the dead; for though slain, he had a blazing and effulgent appearance and looked like one alive. And, strange to say, though lifeless, his heads seemed to be alive as they were beheld lying low on the field. And exceedingly afraid of that lustre, Indra remained plunged in thought. And at that time, O great king, bearing an axe on his shoulder, a carpenter came to the forest and approached the spot where lay that being. And Indra, the lord of Sachi, who was afraid, saw the carpenter come there by chance. And the chastiser of Paka said unto him immediately, 'Do this my behest. Quickly cut off this one's heads.' The carpenter thereupon said, 'His shoulders are broad: this axe will not be able to cut them off. Nor shall I be able to do what is condemned by righteous persons.' And Indra said, 'Do not fear, quickly do what I say. At my command thy axe shall equal the thunderbolt.' The carpenter said, 'Whom am I to take thee to be who hast done this frightful deed today? This I wish to learn, tell me the exact truth.' And Indra said, 'O carpenter, I am Indra, the chief of the gods. Let this be known to thee. Do thou act just as I have told thee. Do not hesitate, O carpenter! The carpenter said, 'O Indra, how is it that thou art not ashamed of this thy inhuman act? How it is that thou hast no dread of the sin of slaying a Brahmana, after having slain this son of a saint?' Indra said, 'I shall afterwards perform some religious ceremony of a rigorous kind to purify myself from this taint. This was a powerful enemy of mine whom I have killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed, dread him even now. Do thou quickly cut off his heads, I shall bestow my favour upon thee. In sacrifices, men will give thee the head of the sacrificial beast as thy share. This is the favour I confer on thee. Do thou quickly perform what I desire.'
"Salya said, 'Hearing this, the carpenter, at the request of the great Indra, immediately severed the heads of the three-headed one with his axe. And when the heads were cut off, out flew therefrom a number of birds, viz., partridges, quails and sparrows. And from the mouth wherewith he used to recite the Vedas and to drink the Soma-juice, came out partridges in quick succession. And, O king, O son of Pandu, from the mouth with which he used to look at the cardinal points as if absorbing them all, a number of quails came forth. And from that mouth of the three-headed being which used to drink wine, out flew a number of sparrows and hawks. And the heads having been cut off Indra was freed from his trepidation, and went to heaven, glad at heart. And the carpenter also went back to his house. And the slayer of Asuras, having killed his foe, considered his object gained. Now when the lord of creatures, Twashtri, heard that his son had been slain by Indra, his eyes became red with ire, and he spoke the following words, 'Since Indra hath killed my son who had committed no offence at all, who was constantly engaged in the practice of austerities, who was merciful, possessed of self-control, and of subdued passions, therefore, for the destruction of Indra, I will create Vritra. Let the worlds behold what power I possess, and how mighty is the practice of austerities! Let that inhuman, wicked-minded lord of the gods also witness the same!' And saying this, that enraged one, famous for his austerities, washed his mouth with water, made offerings on the fire, created the terrible Vritra, and spoke to him, saying, 'O destined slayer of Indra, grow in might even from the strength of my austere rites.' And that Asura grew in might, towering towards the firmament, and resembling the son of fire. And he asked, 'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the reply. And then he departed towards the celestial regions. And next ensued a great fight between Vritra and Indra, both fired with wrath. And there took place a terrible combat, O best of Kuru's race. And the heroic Vritra seized the celestial lord who had performed a hundred sacrifices. And filled with wrath, he whirled Indra and threw him into his mouth. And when Indra was swallowed up by Vritra, the terrified senior gods, possessed of great might, created Jrimbhika to kill Vritra. And as Vritra yawned and his mouth opened the slayer of the Asura, Vala contracted the different parts of his body, and came out from within Vritra's mouth. And thenceforth the yawn attaches itself to the living breath of animated beings in three worlds. And the gods rejoiced at the egress of Indra. And once again commenced the terrible fight between Vritra and Indra, both full of ire. And it was waged for a long while, O best of Bharata's race. And when Vritra, inspired with the mighty spirit of Twashtri and himself endowed with strength, got the upper hand in fight, Indra turned back And on his retreat, the gods became exceedingly distressed. And all of them together with Indra were overpowered by the might of Twashtri. And they all consulted with the saints, O descendant of Bharata. And they deliberated as to what was proper to be done, and were overwhelmed with dread. And seated on the top of the Mandara mountain, and bent on killing Vritra, they only bethought themselves of Vishnu, the indestructible one.'
SECTION X
"Indra said, This whole indestructible universe, O gods, hath been pervaded by Vritra. There is nothing that can be equal to the task of opposing him. I was capable of yore, but now I am incapable. What good betide you, can I do? I believe him to be unapproachable. Powerful and magnanimous, possessing immeasurable strength in fight, he would be able to swallow up all the three worlds with the gods, the Asuras, and the men. Therefore, hear ye dwellers of heaven, this is my resolution. Proceeding to the abode of Vishnu, in company with that high-souled Being must we consult, and ascertain the means of slaying this ruthless wretch.'
"Salya continued, 'Indra having thus spoken, the gods with that host of Rishis repaired to the mighty god Vishnu to place themselves under the-protection of that protector of all. And afflicted with the dread of Vritra, they said unto the Supreme Lord of the deities. Thou hadst in former times covered the three worlds with three steps. Thou hadst procured the ambrosial food, O Vishnu, and destroyed the Asuras in battle. Thou didst bind the great Asura Vali and hadst raised Indra to the throne of heaven. Thou art the lord of the gods, and this entire universe is pervaded by thee. Thou art the God, the mighty Deity, saluted by all persons. Be thou the refuge of all the celestials together with Indra, O best of gods. The whole universe, O slayer of Asuras, hath been pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is for your good. I shall, therefore, tell you of a contrivance whereby he may be annihilated. Do ye with the Rishis and the Gandharvas repair to the place where Vritra that bearer of a universal form is and adopt towards him a conciliatory policy. You will thus succeed in overthrowing him. By virtue of my power, victory, ye gods, will be won by Indra, for, remaining invisible, I shall enter into his thunderbolt, that best of weapons. O foremost of gods, depart ye with the Rishis and the Gandharvas. Let there be no delay in effecting a peace between Indra and Vritra.'
"Salya continued, 'When he had thus spoken, the Rishis and the celestials placed Indra at their head, and uniting together, went away. Approaching Indra they behold Vritra glowing and resplendent as if scorching the ten points, and swallowing all the three worlds, and resembling the sun or the moon. And then the Rishis, came up to Vritra and spoke to him in conciliatory terms, saying, 'O thou unconquerable being, the whole of this universe hath been pervaded by thy energy. Thou art not able however to overpower Indra, O best of mighty beings. A long period hath now elapsed since you began to fight. All beings, with the gods and the Asuras and men, are suffering from the effects of the fight. Let there be eternal friendship between thee and Indra. Thou shalt be happy and shall dwell eternally in Indra's regions.' And the mighty Vritra having heard the words of the saints, bowed his head unto them. And the Asura (thus) spoke, 'What you, O highly-gifted beings, and also all these Gandharvas are saying, I have heard. Ye stainless beings, hear also what I have got to say. How can there be peace between us two, Indra and myself? How can there be friendship, ye gods, between two hostile powers?' The Rishis said, 'Friendship among righteous persons happens at a single meeting. It is a desirable object. Thereafter will happen what is fated to be. The opportunity of forming friendship with a righteous person should not be sacrificed. Therefore, the friendship of the righteous should be sought. The friendship of the righteous is (like) excellent wealth, for he that is wise would give advice when it is needed. The friendship of a good person is of great use; therefore, a wise person should not desire to kill a righteous one. Indra is honoured by the righteous, and is the refuge of magnanimous persons, being veracious and unblamable, and knows what virtue is, and is possessed of a refined judgment. Let there be eternal friendship between thee and Indra, as described above. In this way, have faith (in him); let not thy heart be differently inclined.'
"Salya said, 'Hearing these words of the great Rishis, the illustrious Asura spoke to them, 'No doubt, the Rishis, endued with supernatural powers, are to be respected by me. Let what I am going to say, ye gods, be performed in its entirety; then I shall do everything that (these) best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain so that Indra himself or the gods do not kill me by what is dry, or wet; by stone, or by wood; by a weapon fit for close fight, or by a missile; in the day time, or at night. On those terms eternal peace with Indra would be acceptable to me,--Very good! was what the Rishis told him, O best of Bharata race.' Thus peace having been concluded, Vritra was very much pleased. And Indra also became pleased though constantly occupied with the thought of killing Vritra. And the chief of the deities passed his time in search of a loophole, uneasy (in mind). And on a certain day when it was evening and the hour awful, Indra caught sight of the mighty Asura on the coast of the sea. And he bethought himself of the boon that was granted to the illustrious Asura, saying, 'This is the awful evening time; it is neither day, nor night; and this Vritra, my enemy, who hath stripped me of my all, must undoubtedly be killed by me. It I do not kill Vritra, this great and mighty Asura of gigantic frame, even by deceit, it will not go well with me.' And as Indra thought of all this, bearing Vishnu in mind he beheld at that instant in the sea a mass of froth as large as a hill. And he said, 'This is neither dry, nor wet, nor is it a weapon; let me hurl it at Vritra. Without doubt, he will die immediately.' And he threw at Vritra that mass of froth blended with the thunderbolt. And Vishnu, having entered within that froth, put an end to the life of Vritra. And when Vritra was killed, the cardinal points were free from gloom; and there also blew a pleasant breeze; and all beings were much pleased. And the deities with the Gandharvas and Yakshas and Rakshasas, with the great snakes and saints, glorified the mighty Indra with various laudatory hymns. And saluted by all beings, Indra spoke words of encouragement to all. And his heart was glad as also that of everyone of the gods for having killed the foe. And knowing the nature of virtue, he worshipped Vishnu, the most praiseworthy of all objects in the world. Now when the mighty Vritra, terrible to the gods, was killed, Indra became overpowered by falsehood, and he became exceedingly sad; and he was also overpowered by the sin of Brahmanicide on account of having killed the three-headed son of Twashtri. And he betook himself to the confines of the worlds, and became bereft of his senses and consciousness. And overpowered by his own sins, he could not be recognised. And he lay concealed in water, just like a writhing snake. And when the lord of celestials, oppressed with the dread of Brahmanicide, had vanished from sight, the earth looked as if a havoc had passed over it. And it became treeless, and its woods withered; and the course of rivers was interrupted; and the reservoirs lost all their water; and there was distress among animals on account of cessation of rains. And the deities and all the great Rishis were in exceeding fear; and the world had no king, and was overtaken by disasters. Then the deities and the divine saints in heaven, separated from the chief of the gods, became terrified, and wondered who was to be their king. And nobody had any inclination to act as the king of the gods.'
SECTION XI
"Salya said, 'Then all the Rishis and the superior gods said, "Let the handsome Nahusha be crowned as king of the gods. He is powerful and renowned, and devoted to virtue ever more.' And they all went and said to him, 'O lord of the earth, be thou our king.' And Nahusha intent on his welfare, spoke to those gods and saints accompanied by the progenitors (of mankind), 'I am feeble; I am not capable of protecting you; it is a powerful person who should be your king; it is Indra who hath always been possessed of strength.' And all the gods, led by the saints, spoke again to him, 'Aided by the virtue of our austerities, rule thou the kingdom of heaven. There is no doubt that we have all our respective fears. Be crowned, O lord of monarchs, as the king of heaven. Whatever being may stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint, a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax strong. Always placing virtue before (all other things), be thou the ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king in heaven. And placing virtue before (everything else), he became the ruler of all the worlds. And though always of a virtuous disposition, yet when he obtained that precious boon and the kingdom of heaven, Nahusha assumed a sensual turn of mind. And when Nahusha became the king of the gods, he surrounded himself with celestial nymphs, and with damsels of celestial birth, and took to enjoyments of various kinds, in the Nandana groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White hill Sahya, Mahendra and Malaya, as, also upon seas and rivers. And he listened to various divine narratives that captivated both the ear and the heart, and to the play of musical instruments of different sorts, and to sweet vocal strains. And Viswavasu and Narada and bevies of celestial nymphs and bands of Gandharvas and the six seasons in living shapes, attended upon the king of the gods. And fragrant breezes, refreshingly cool, blew round him. And while that wretch was thus enjoying himself, on one occasion the goddess who was the favourite queen of Indra came in his sight. And that vicious soul, having looked at her, said to the courtiers, 'Why doth not this goddess, the queen of Indra, attend upon me? I am the monarch of the gods, and also the ruler of the worlds. Let Sachi make haste and visit me at my house.' Saddened at hearing this, the goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I come to you as my refuge. You always say, O Brahmana, that I have got on my person all the auspicious marks, being the favourite of the divine king; that I am chaste, devoted to my lord, and destined never to become a widow. All this about me you have said before. Let your words be made true. O possessor of great powers, O lord, you never spoke words that were vain. Therefore, O best of Brahmanas, this that you have said ought to be true.' Then Vrihaspati said to the queen of Indra who was beside herself through fear, 'What thou hast been told by me will come to be true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who will soon come back here. I tell thee truly, thou hast no fear from Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear that Indra's queen had taken refuge with Vrihaspati, the son of Angiras. And at this, the king became highly enraged.'
SECTION XII
"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke unto him, 'Who was now their king of awful mien? O king of gods, quit thy wrath. When thou art in wrath, O lord, the Universe, with its Asuras and Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath, thou righteous being. Persons like thee do not put themselves out. That goddess is another person's wife. Be pacified, O lord of gods! Turn back thy inclination from the sin of outraging another's wife. Thou art the king of gods, prosperity to thee! Protect thy subjects in all righteousness?' So addressed, he heeded not the saying rendered senseless by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of spotless fame, the wife of a saint, was outraged by Indra while her husband was alive. Why did ye not prevent him? Many were the deeds of inhumanity, of unrighteousness, of deceit, committed by Indra in former times. Why did ye not prevent him? Let the goddess do my pleasure; that would be her permanent good. And so the same will ever more rebound to your safety, ye gods!'
"The gods said, 'We shall bring to thee the queen of Indra even as thou hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant soul! Be pacified, O lord of gods!'
"Salya continued, 'Thus having spoken to him, the gods with the saint went to inform Vrihaspati and the queen of Indra of the said news. And they said, 'We know, O foremost of Brahmanas, that the queen of Indra hath betaken herself to thy house, for protection, and that thou hast promised her protection, O best of divine saints! But we, the gods and Gandharvas and saints, beseech thee, O thou of great lustre, to give up the queen of Indra to Nahusha. Nahusha, the king of gods, of great effulgence, is superior to Indra. Let her, that lady of choice figure and complexion, choose him as her lord!' Thus addressed, the goddess gave vent to tears; and sobbing audibly, she mourned in piteous accents. And she spoke to Vrihaspati, 'O best of divine saints, I do not desire Nahusha to be my lord. I have betaken myself to thy protection, O Brahmana! Deliver me from this great peril!'
"Vrihaspati said, 'My resolution is this, I shall not abandon one that hath sought my protection. O thou of unblamable life, I shall not abandon thee, virtuous as thou art and of a truthful disposition! I do not desire to do an improper act, specially as I am a Brahmana knowing what righteousness is, having a regard for truth, and aware also of the precepts of virtue. I shall never do it. Go your ways, ye best of gods. Hear what hath formerly been sung by Brahma with regard to the matter at hand. He that delivereth up to a foe of a person terrified and asking for protection obtaineth no protection when he himself is in need of it. His seed doth not grow at seed-time and rain doth not come to him in the season of rains. He that delivereth up to a foe a person terrified and asking for protection never succeedeth in anything that he undertaketh; senseless as he is, he droppeth paralysed from heaven; the god refuse offerings made by him. His progeny die an untimely death and his forefathers always quarrel (among themselves). The gods with Indra and their head dart the thunderbolt at him. Know it to be so, I shall not deliver up this Sachi here, the queen of Indra, famous in the world as his favourite consort. O ye best of gods, what may be for both her good and mine I ask you to do. Sachi I shall never deliver up!'
"Salya continued, 'Then the gods and the Gandharvas said these words to the preceptor of the gods, 'O Vrihaspati, deliberate upon something that may be conformable to sound policy!' Vrihaspati said, 'Let this goddess of auspicious looks ask for time from Nahusha in order to make up her mind to his proposal. This will be for the good of Indra's queen, and of us as well. Time, ye gods, may give rise to many impediments. Time will send time onward. Nahusha is proud and powerful by virtue of the boon granted to him!'
"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then said, 'Well hast thou said, O Brahmana. This is for the good of all the gods. It is no doubt so. Only, let this goddess be propitiated.' Then the assembled gods led by Agni, with a view to the welfare of all the worlds, spoke to Indra's queen in a quiet way. And the gods said, 'Thou art supporting the whole universe of things mobile and immobile. Thou art chaste and true: go thou to Nahusha. That vicious being, lustful after thee, will shortly fall: and Indra, O goddess, will get the sovereignty of the gods!' Ascertaining this to be the result of that deliberation, Indra's queen, for attaining her end, went bashfully to Nahusha of awful mien. The vicious Nahusha also, rendered senseless by lust, saw how youthful and lovely she was, and became highly pleased.'
SECTION XIII
"Salya said, 'Now then Nahusha, the king of the gods, looked at her and said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O thou of beautiful thighs and fair complexion, accept me as thy lord!' That chaste goddess, thus addressed by Nahusha, was terrified and quaked like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and joining her hands spoke to Nahusha, the king of the gods, of awful mien, said, 'O lord of the deities, I desire to obtain time. It is not known what hath become of Indra, or where he is. Having enquired into the truth regarding him, if, O lord, I obtain no news of him, then I shall visit thee; this tell I thee for truth.' Thus addressed by Indra's queen, Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely hips, even as thou art telling me. Thou wilt come, after having ascertained the news. I hope thou wilt remember thy plighted truth.' Dismissed by Nahusha, she of auspicious looks stepped out; and that famous lady went to the abode of Vrihaspati. And, O best of kings, the gods with Agni at their head, when they heard her words, deliberated, intent upon what would promote the interests of Indra. And they then joined the powerful Vishnu, the God of gods. And skilled in making speeches, the uneasy gods spoke the following words to him, 'Indra, the lord of all the gods, hath been overpowered by the sin of Brahmanicide. Thou, O lord of the gods, art the first-born, the ruler of the universe, and our refuge. Thou hadst assumed the form of Vishnu for the protection of all beings. When Vritra was killed through thy energy, Indra was overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe the means of setting him free.' Having heard these words of the gods, Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the holder of the thunderbolt. The chastiser of Paka, having performed the holy horse-sacrifice, will fearlessly regain his dignity as lord of the gods. And the wicked-minded Nahusha will be led to destruction by his evil deeds. For a certain period, ye gods, ye must be patient, being vigilant at the same time.' Having heard these words of Vishnu, words that were true, and pleasant like ambrosia to their ears, the gods, with their preceptor, and with the Rishis proceeded to that spot where Indra was uneasy with fear. And there, O king, was performed a great horse-sacrifice, capable of removing the sin of Brahmanicide, for the purification of the high-minded and great Indra. And the lord of the gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and rivers and mountains and the earth and women. And having distributed it thus among those beings and parted with it, Indra was free from fever. And rid of his sin, he came to himself. And at that place, the slayer of the Asura Vala, quaked when he looked at Nahusha, before whom all animated beings felt cowed, and who was unapproachable by virtue of the boon the Rishis had granted to him. And the divine husband of Sachi vanished from sight once again. And invisible to all beings, he wandered biding his time. And Indra having disappeared, Sachi fell into grief. And exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made a gift, or made offering to the gods, or have propitiated my spiritual guides, if there is any truth in me, then I pray that my chastity may remain inviolate. I bow myself to this goddess Night,--holy, pure, running her course during this the northern journey of the sun,[1] let my desire be fulfilled.' Saying this, she, in a purified condition of body and soul, worshipped the goddess Night. And in the name of her chastity and truth she had recourse to divination.[2] And she asked, 'Show me the place where the king of the gods is. Let truth be verified by truth.' And it was thus that she addressed the goddess of Divination.'
SECTION XIV
"Salya said, 'Then the goddess of Divination stood near that chaste and beautiful lady. And having beheld that goddess, youthful and lovely, standing before her, Indra's queen, glad at heart, paid respects to them and said, 'I desire to know who thou art, O thou of lovely face.' And Divination said, 'I am Divination, O goddess, come near thee. Since thou art truthful, therefore, O high-minded lady, do I appear in thy sight. Since thou art devoted to thy lord, employed in controlling thyself, and engaged in the practice of religious rites, I shall show thee the god Indra, the slayer of Vritra. Quickly come after me, so may good betide thee! Thou shalt see that best of gods.' Then Divination proceeded and the divine queen of Indra went after her. And she crossed the heavenly groves, and many mountains; and then having crossed the Himavat mountains, she came to its northern side. And having reached the sea, extending over many yojanas, she came upon a large island covered with various trees and plants. And there she saw a beautiful lake, of heavenly appearance, covered with birds, eight hundred miles in length, and as many in breadth. And upon it, O descendant of Bharata, were full-blown lotuses of heavenly appearance, of five colours, hummed round by bees, and counting by thousands. And in the middle of that lake, there was a large and beautiful assemblage of lotuses having in its midst a large white lotus standing on a lofty stalk. And penetrating into the lotus-stalk, along with Sachi, she saw Indra there who had entered into its fibres. And seeing her lord lying there in a minute form, Sachi also assumed a minute form, so did the goddess of divination too. And Indra's queen began to glorify him by reciting his celebrated deeds of yore. And thus glorified, the divine Purandara spoke to Sachi, 'For what purpose hast thou come? How also have I been found out?' Then the goddess spoke of the acts of Nahusha. And she said, 'O performer of a hundred sacrifices, having obtained the sovereignty of the three worlds, powerful and haughty and of a vicious soul, he hath commanded me to visit him, and the cruel wretch hath even assigned me a definite time. If thou wilt not protect me, O lord, he will bring me under his power. For this reason, O Indra, have I come to thee in alarm. O thou of powerful arms, slay the terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas and Danavas. O lord, assume thy own strength and rule the celestial kingdom.'"
SECTION XV
"Salya said, 'Thus addressed by Sachi, the illustrious god said to her again, 'This is not the time for putting forth valour. Nahusha is stronger than I am. O beautiful lady, he hath been strengthened by the Rishis with the merits of offerings to the gods and the Pitris. I shall have recourse to policy now. Thou wilt have to carry it out, O goddess. O lady, thou must do it secretly and must not disclose it to any person. O lady of a beautiful waist, going to Nahusha in private, tell him, O lord of the Universe, thou must visit me mounted on a nice vehicle borne by Rishis. In that case I shall be pleased and shall place myself at thy disposal. This shouldst thou tell him.' And thus addressed by the king of the gods, his lotus-eyed consort expressed her consent and went to Nahusha. And Nahusha, having seen her, smilingly addressed her, saying, 'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of sweet smiles. Accept me, O lady of propitious looks, who am devoted to thee. What is thy will, O spirited dame. I shall do thy wish, O lady of propitious looks and slender waist. Nor needst thou be bashful, O thou of lovely hips. Have trust in me. In the name of truth I swear, O goddess, that I shall do thy bidding.'
"Sachi said, 'O lord of Universe, I wanted the time that thou hast assigned to me. Thereafter, O lord of the gods, thou shalt be my husband. I have a wish. Attend and hear, O king of the gods. What it is I shall say, O king, so that thou mayst do what I like. This is an indulgence that I ask from thy love for me. If thou grantest it, I shall be at thy disposal. Indra had horses for carrying him, and elephants, and cars. I want thee to have, O king of the gods, a novel vehicle, such as never belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord. Let a number of highly dignified Rishis, united together, bear thee in a palanquin. This is what commends itself to me. Thou shouldst not liken thyself to the Asuras or the gods. Thou absorbest the strength of all by thy own strength as soon as they look at thee. There is none so strong as to be able to stand before thee.'
"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the lord of the deities said to that lady of faultless features, 'O lady of the fairest complexion, thou hast spoken of a vehicle never heard of before. I like it exceedingly, O goddess. I am in thy power, O thou of lovely face. He cannot be a feeble person who employeth Rishis for bearing him. I have practised austerities, and am mighty. I am the lord of the past, the present, and the future. The Universe would be no more if I were in rage. The whole Universe is established in me. O thou of sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and Rakshasas are together unable to cope with me when I am in rage. Whomsoever I gaze upon I divest him of his energy. Therefore, thy request I shall no doubt fulfil, O goddess. The seven Rishis, and also the regenerate Rishis, shall carry me. See our greatness and splendour, O lady of lovely complexion.'
"Salya continued, 'Having thus addressed that goddess of lovely face, and having dismissed her thus, he harnessed to his heavenly car a number of saints devoted to the practice of austerities. A disregarder of Brahmanas, endued with power and intoxicated with pride, capricious, and of vicious soul, he employed those saints to carry him. Meanwhile, dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little remaineth of the term assigned by Nahusha to me. But compassionate unto me who respect thee so, and quickly find out Indra.'
"The illustrious Vrihaspati then said to her, 'Very good, thou needst not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long retain his power. The wretch, in fact, is already gone, being regardless of virtue and because, O lovely dame, of his employing the great saints to carry him. And I shall perform a sacrifice for the destruction of this vicious wretch, and I shall find out Indra. Thou needst not fear. Fare thee well.' And Vrihaspati of great power then kindled a fire in the prescribed form, and put the very best offerings upon it in order to ascertain where the king of the gods was. And having put his offerings, O king, he said to the Fire, 'Search out Indra.' And there upon that revered god, the eater of burnt offerings, assumed of his own accord a wonderful feminine form and vanished from sight at that very spot. And endued with speed of the mind, he searched everywhere, mountains and forests, earth and sky, and came back to Vrihaspati within the twinkling of the eye. And Agni said, Vrihaspati, nowhere in these places do I find the king of the gods. The waters alone remain to be searched. I am always backward in entering the waters. I have no ingress therein. O Brahmana, what I am to do for thee.' The preceptor of the gods then said to him, 'O illustrious god, do thou enter the water.'
"Agni said, 'I cannot enter the water. Therein it is extinction that awaits me. I place myself in thy hand, O thou of great effulgence. Mayst thou fare well! Fire rose from water, the military caste rose from the priestly caste; and iron had its origin in stone. The power of these which can penetrate all other things, hath no operation upon the sources from which they spring.'"
SECTION XVI
"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art the carrier of sacred offerings. Thou, like a witness, hast access to the inner souls of all creatures. The poets call thee single, and again three-fold. O eater of burnt offerings, abandoned by thee the Universe would forthwith cease to be. The Brahmanas by bowing to thee, win with their wives and sons an eternal region, the reward of their own meritorious deeds. O Agni, it is thou who art the bearer of sacred offerings. Thou, O Agni, art thyself the best offering. In a sacrificial ceremony of the supreme order, it is thee that they worship with incessant gifts and offerings. O bearer of offerings, having created the three worlds, thou when the hour cometh, consumeth them in thy unkindled form. Thou art the mother of the whole Universe; and thou again, O Agni, art its termination. The wise call thee identical with the clouds and with the lightning; flames issuing from thee, support all creatures. All the waters are deposited in thee; so is this entire world. To thee, O purifier, nothing is unknown in the three worlds. Every body taketh kindly to his progenitor; do thou enter the waters without fear. I shall render thee strong with the eternal hymns of the Veda. Thus glorified, the bearer of burnt offerings, that best of poets, well-pleased, spoke laudable words to Vrihaspati. And he said, 'I shall show Indra to thee. This I tell thee for truth.'
"Salya continued, 'Then Agni entered the waters including seas and tiny ponds, and came to that reservoir, where, O best of Bharata's race, while searching the lotus flowers, he saw the king of the gods lying within the fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute form. Then Vrihaspati, accompanied by the gods, the saints and the Gandharvas, went and glorified the slayer of Vala by referring to his former deeds. And he said, 'O Indra, the great Asura Namuchi was killed by thee; and those two Asuras also of terrible strength, viz., Samvara and Vala. Wax strong, O performer of a hundred sacrifices, and slay all thy foes. Rise, O Indra! Behold, here are assembled the gods and the saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the worlds. Having got the froth of waters, strengthened with Vishnu's energy, thou formerly slew Vritra. Thou art the refuge of all creatures and art adorable. There is no being equal to thee. All the creatures, O Indra, are supported by thee, Thou didst build the greatness of the gods. Deliver all, together with the worlds by assuming thy strength, O great Indra.' And thus glorified, Indra increased little by little; and having assumed his own form, he waxed strong and spoke to the preceptor Vrihaspati standing before. And he said, 'What business of yours yet remaineth; the great Asuras, son of Twashtri, hath been killed; and Vritra also, whose form was exceedingly big and who destroyed the worlds.'
"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne of heaven by virtue of the power of the divine saints, is giving us exceeding trouble.'
"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult to get? What austerities did he practise? How great is his power, O Vrihaspati!'
"Vrihaspati said, 'The gods having been frightened, wished for a king of heaven, for thou hadst given up the high dignity of heaven's ruler. Then the gods, the Pitris of the universe, the saints, and the principal Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be thou our king, and the defender of the Universe!' To them said Nahusha, 'I am not able; fill me with your power and with the virtue of your austerities!' So told, the deities strengthened him, O king of the gods! And thereupon Nahusha became a person of terrible strength, and becoming thus the ruler of the three worlds, he hath put the great saints in harness, and the wretch is thus journeying from world to world. Mayst thou never see Nahusha who is terrible. He emitteth poison from his eyes, and absorbeth the energy of all. All the gods are exceedingly frightened; they go about concealed and do not cast a glance at him!'
"Salya continued, While that best of Angira's race was thus speaking, there came that guardian of the world, Kuvera, and also Yama the son of Surya, and the old god Soma, and Varuna. And arrived there they said to the great Indra, 'How lucky that the son of Twashtri hath been killed, and Vritra also! How lucky, O Indra, that we are beholding thee safe and sound, while all thy enemies have been killed!' Indra received all those guardians of the worlds, and with a glad heart greeted them in proper form with a view to requesting them in connection with Nahusha. And he said, 'Nahusha of terrible mien is the king of the gods; therein lend me your assistance.' They replied, 'Nahusha is of awful mien; his sight is poison; we are afraid of him, O God. If thou overthrowest Nahusha, then we shall be entitled to our shares of sacrificial offerings, O Indra.' Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and Kuvera shall this day be crowned along with me. Aided by all the gods, let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said to Indra, 'Give me a share in sacrificial offerings. I also shall lend you my assistance.' Indra said to him, 'O Agni, thou also shalt get a share in great sacrifices,--there will be a single share (in such) for both Indra and Agni.'
"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of Paka, the giver of boons, bestow, after deliberation upon Kuvera the sovereignty over the Yakshas, and all the wealth of the world; upon Yama, the sovereignty over the Pitris; and upon Varuna, that over the waters.'
SECTION XVII
"Salya said, 'Now when the great Indra, the intelligent chief of the gods, was deliberating with the guardians of the world and other deities upon the means of slaying Nahusha, there appeared at that spot the venerable ascetic Agastya. And Agastya honoured the lord of the gods and said, 'How fortunate that thou art flourishing after the destruction of that being of universal form, as also that of Vritra. And how fortunate. O Purandara, Nahusha hath been hurled from the throne of heaven. How fortunate, O slayer of Vala, that I behold thee with all thy enemies killed.'
"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am delighted to see thee. Accept from me water for washing thy feet and face, as also the Arghya and the cow.'
"Salya continued, 'Indra, well-pleased, began to question that best of saints and greatest of Brahmanas when he was seated on a seat after receiving due honours, thus, O revered saint, O best of Brahmanas, I wish to have it recited by thee how Nahusha of vicious soul was hurled from heaven.'
"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked and vicious Nahusha, intoxicated with pride of strength, had been hurled from heaven. The pure-spirited Brahmanas and celestial saints, while carrying him, weary with toil, questioned that vicious one, O best of victors, saying, 'O Indra, there are certain hymns in the Vedas, directed to be recited while sprinkling the cows. Are they authentic or not? Nahusha, who had lost his senses by the operation of the Tamas, told them that they were not authentic.' The saints then said, 'Thou art tending towards unrighteousness; thou takest not to the righteous path. The greatest saints have formerly said they are authentic, O Indra.' And incited by Untruth, he touched me on my head with his foot. At this, O lord of Sachi, he became divested of power and of good looks. Then, as he was agitated and overpowered with fear, I spoke to him, 'Since thou hast pronounced as spurious the unexceptionable hymns of the Veda which have been recited by Brahmarsis (Brahmana saints), and since thou hast touched my head with thy foot, and since thou, O ignorant wretch, hast turned these unapproachable saints, equal to Brahma, into animals for carrying thee, therefore, O wretch, be divested of thy lustre, and being hurled headlong, fall thou from heaven, the effect of all thy good deeds being exhausted. For ten thousand years, thou shalt, in the form of an enormous snake, roam over the earth. When that period is full, thou mayst come back to heaven. Thus hath that wretch been hurled from the throne of heaven, O repressor of foes.' How fortunate, O Indra, that we are flourishing now. That thorn of the Brahmanas hath been killed. O lord of Sachi, repair thou to heaven, protect the worlds, subdue thy senses, subdue thy foes, and be glorified by the great saints.'
"Salya continued, 'Then, O ruler of men, the gods, and the bands of great saints were exceedingly pleased. And so also were the Pitris, the Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of celestial nymphs. And the tanks, the rivers, the mountains, and the seas also were highly pleased. And all came up and said, 'How fortunate, O slayer of foes, that thou art flourishing! How fortunate, that the intelligent Agastya hath killed the vicious Nahusha! How fortunate that the vile individual hath been turned into a snake to roam over the earth!'"
SECTION XVIII
"Salya said, "Then Indra, glorified by the bands of Gandharvas and celestial nymphs, mounted on Airavata, the king of elephants, characterised by auspicious marks. And the illustrious Agni, and the great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of riches, accompanied him. And the lord Sakra, the slayer of Vritra, then went to the three worlds surrounded by the gods together with the Gandharvas and the celestial nymphs. And the performer of a hundred sacrifices, the king of the deities, was thus united with his queen. And he began to protect the worlds with exceeding gladness. Then the illustrious divine saint Angiras arrived in the assembly of Indra and worshipped him duly by reciting the hymns of the Atharva. And the great lord Indra became satisfied and granted a boon to the Atharvangiras. And Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in the Atharva Veda, and thou wilt also get a share in sacrifices.' And having honoured Atharvangiras thus, the great lord Indra, the performer of a hundred sacrifices, parted with him, O great king. And he honoured all the deities and all the saints endued with wealth of asceticism. And, O king, Indra, well-pleased, governed the people virtuously. Thus was misery endured by Indra with his wife. And with the view of slaying his foes, even he had to pass a period in concealment. Thou shouldst not take it to heart that thou, O king of kings, hast suffered with Draupadi as also with thy high-minded brothers in the great forest. O king of kings, O descendant of Bharata, O delighter of Kuru's race, thou wilt get back thy kingdom in the same way as Indra got his, after having killed Vritra. The vicious Nahusha, that enemy of Brahmanas, of evil mind, was overthrown by the curse of Agastya, and reduced to nothing for endless years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and others of vicious souls will quickly be destroyed. Then, O hero, thou wilt enjoy the whole of this earth, as far as the sea, with thy brothers and this Draupadi. This story of the victory of Indra, equal to the Veda in its sacred character, should be listened to by a king desirous of victory and when his forces have been arrayed in order of battle. Therefore, O best of victors, I am reciting it to thee for thy victory, O Yudhishthira. High-souled persons attain prosperity when they are glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is at hand by reason of the crimes of Duryodhana, and through the might also of Bhima and Arjuna. He who readeth this story of Indra's victory with a heart full of religious faith, is cleansed of his sins, attaineth a region of bliss, and obtaineth joy both in this world and in the next. He hath no fear of his foes; he never becometh a sonless man, never encountereth any peril whatever, and enjoyeth long life. Everywhere victory declareth for him, and he knoweth not what defeat is.'
"Vaisampayana continued, 'O best of Bharata's race, the king, that best of righteous men, thus encouraged by Salya, honoured him in proper form. And Yudhishthira, the son of Kunti, of powerful arms, having beard the words of Salya, spoke to the king of the Madras the following words, 'There is no doubt that thou wilt act as the charioteer of Karna. Thou must damp the spirits of Karna then by recounting the praises of Arjuna.'
"Salya said, 'Let it be so. I shall do just as thou tellest me. And I shall do for thee anything else that I may be able to do.'
"Vaisampayana continued, 'Then Salya, the king of the Madras, bade farewell to the sons of Kunti. And that handsome man then went with his army to Duryodhana, O repressor of foes.'"
SECTION XIX
"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race, came to Yudhishthira with a large army of foot, and horses and cars and elephants. And his soldiers of great valour come from various lands, bore various weapons of war, and heroic in look they beautified the Pandava army. And that army looked splendid by reason of battleaxes, and missiles and spears, and lances, and mallets, and clubs, and staves, and cords, and stainless swords, and daggers, and arrows of various kinds, all of the best temper. And the army, beautified by those weapons, and resembling in colour the cloudy sky, assumed an appearance like to amass of clouds with lightning-flashes in its midst. And the army counted an Akshauhini of troops. And when absorbed in the troops of Yudhishthira it entirely disappeared, as doth a small river when it enters the sea. And similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by an Akshauhini, came to the sons of Pandu of immeasurable strength. And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. And, O king, when all these troops had assembled, his army, finely dressed and exceedingly strong, assumed an appearance pleasant to the eye. And the army of Drupada, also was beautified by valiant soldiers who had come from various lands, and also by his mighty sons. And similarly, Virata, the king of the Matsyas, a leader of troops, accompanied by the king of the hilly regions, came to Pandu's sons. And for the high-souled sons of Pandu there were thus assembled from various directions, seven Akshauhini of troops, bristling with banners of various forms. And eager to fight with the Kurus, they gladdened the hearts of the Pandavas. And in the same way king Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an Akshauhini of troops to him. And the unassailable mass of his troops, crowded with Chins and Kiratas, all looking like figures of gold, assumed a beauty like to that of a forest of Karnikara trees. And so the valiant Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an Akshauhini of troops each. And Kritavarman, the son of Hridika, accompanied by the Bhojas, the Andhas, and the Kukuras, came to Duryodhana with an Akshauhini of troops. And the body of his troops composed of those mighty soldiers, who wore on their persons garlands of many-coloured flowers, looked as graceful as a number of sportive elephants that have passed through a wood. And others led by Jayadratha, the dwellers of the land of Sindhusauvira, came in such force that the hills seemed to tremble under their tread. And their force, counting an Akshauhini, looked like a mass of clouds moved by the wind. And Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops. And the body of his troops that looked like a flight of locusts, meeting with the Kuru force, was absorbed and disappeared in it. And similarly came king Nila, the resident of the city of the Mahishmati, with mighty soldiers from the southern country who carried weapons of pretty make. And the two kings of Avanti, accompanied by a mighty force, brought to Duryodhana, each a separate Akshauhini of troops. And those tigers among men, the five royal brothers, the princes of Kekaya, hastened to Duryodhana with an Akshauhini of troops, and gladdened his heart. And from the illustrious king, of other quarters there came, O best of Bharata's race, three large divisions of troops. And thus Duryodhana had a force which numbered eleven Akshauhinis all eager to fight with the sons of Kunti, and bristling with banners of various forms. And, O descendant of Bharata, there was no space in the city of Hastinapura even for the principal leaders of Duryodhana's army. And for this reason the land of the five rivers, and the whole of the region called Kurujangala, and the forest of Rohitaka which was uniformly wild, and Ahichatra and Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the hill tracts on the border of the Yamuna--the whole of this extensive tract--full of abundant corn and wealth, was entirely overspread with the army of the Kauravas. And that army, so arranged, was beheld by the priest who had been sent by the king of the Panchalas to the Kurus.'"
SECTION XX
"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And having first told the news of the welfare of the Pandavas, he enquired about the welfare of the Kauravas. And he spoke the following words in the midst of all the leaders of Duryodhana's army, 'The eternal duties of kings are known to you all. But though known, I shall yet recite them as an introduction to what I am going to say. Both Dhritarashtra and Pandu are known to be sons of the same father. There is no doubt that the share of each to the paternal wealth should be equal. The sons of Dhritarashtra obtained the paternal wealth. Why did not the sons of Pandu at all receive their paternal portion? Ye are aware how formerly the sons of Pandu did not receive their paternal property which was all usurped by Dhritarashtra's sons. The latter endeavoured in various ways to remove the sons of Pandu from their path by employment even of murderous contrivances; but as their destined terms of life had not wholly run out, the sons of Pandu could not be sent to the abode of Yama. Then again, when those high-souled princes had carved out a kingdom by their own strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son, robbed them of it by deceit. This Dhritarashtra gave his sanction even to that act as hath been usual with him. And for thirteen years they were then sent to sojourn in the great wilderness. In the council-hall, they had also been subjected to indignities of various kinds, along with their wife, valiant though they were. And great also were the sufferings that they had to endure in the woods. Those virtuous princes had also to endure unspeakable woes in the city of Virata,--such as are endured only by vicious men when their souls transmigrate into the forms of inferior beings, Ye best of Kuru's race, overlooking all these injuries of yore they desire nothing but a peaceful settlement with the Kurus! Remembering their behaviour, and that of Duryodhana also, the latter's friends should entreat him to consent to peace! The heroic sons of Pandu are not eager for war with the Kurus. They desire to get back their own share without involving the world in ruin. If Dhritarashtra's son assigns a reason in favour of war, that can never be a proper reason. The sons of Pandu are more powerful. Seven Akshauhinis of troops have been collected on behalf of Yudhishthira, all eager to fight with the Kurus, and they are now awaiting his word of command. Others there are tigers among men, equal in might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the twin brothers of mighty strength. It is true that these eleven divisions of troops are arrayed on one side, but these are balanced on the other by the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in strength even all these troops together, so also doth Vasudeva's son of great effulgence and powerful intellect. Who is there that would fight, in view of the magnitude of the opposing force, the valour of Arjuna, and the wisdom of Krishna? Therefore, I ask you to give back what should be given, as dictated by morality and compact. Do not let the opportunity pass!'"
SECTION XXI
"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom, and endued with great effulgence, paid honours to him, and then spoke words suitable to the occasion. And he said, 'How fortunate that they are all well, with Krishna! How fortunate that they have procured aid, and that they are inclined to a virtuous course! How fortunate that those scions of Kuru's race desire peace with their cousins! There is no doubt that what thou hast said is true. Thy words, however, are exceedingly sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt, the sons of Pandu were much harassed both here and in woods. No doubt, by law they are entitled to get all the property of their father. Arjuna, the son of Pritha, is strong trained in weapons, and is a great car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen are hardly worth mention. My belief is that he is a match for all the three worlds!' And while Bhishma was thus speaking, Karna wrathfully and insolently interrupted his words, and looking at Duryodhana said, 'There is no creature in the world, O Brahmana, who is not informed of all these facts. What is the good of repeating them again and again? On behalf of Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of Pandu went to the woods according to a stipulation. He is now paying no regard to that stipulation, but confident of aid from the Matsyas and Panchalas, he wisheth to get back his ancestral throne. O learned man, Duryodhana would not yield even a single foot of land if thou appealest to his fears, but if justice requires, he would give up the whole earth even to a foe. If they wish to get back their ancestral throne, they should pass the specified period of time in the forest as had been stipulated. Afterwards let them live as the dependants of Duryodhana, safe and sound. From dull-headedness, however, let them not turn their mind towards an absolutely unrighteous course. If, nevertheless, abandoning the path of virtue, they desire war, then when they encounter in battle these praise-worthy Kurus, they will remember these my words.'
"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou shouldst remember that occasion when Pritha's son, single-handed, over-powered in battle six car-warriors. If we do not act as this Brahmana hath said, to be sure, we shall be all slain by him in battle!"
"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words of entreaty, rebuked the son of Radha, and spoke the following words, What Bhishma, Santanu's son, hath said is salutary for us, as also for the Pandavas, and likewise for the whole universe. I shall, however, after deliberation, send Sanjaya to the sons of Pandu. So thou needst not wait. Go thou to the son of Pandu this very day.' The Kaurava chief then honoured Drupada's priest and sent him back to the Pandavas. And summoning Sanjaya to the council-hall, he addressed him in the following words."
SECTION XXII
"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru in the following words, 'By good luck it is that (emerged from the woods) thou hast reached such a city. And to all of them thou must say, O Sanjaya, these words. Are ye well, having spent that harassing period of sojourn, ye who were unworthy of such harassment?' In no time will they be appeased towards us, for though treated treacherously (by foes), yet they are righteous and good. In no case, O Sanjaya, have I ever met with any untruthfulness on the part of the Pandavas. It was by their own valour that they had won all their prosperity, and (yet) they were ever dutiful to me. Though I scrutinized their conduct, I could never find fault with them,--no, not even a single fault for which we might blame them. They always act mindful of virtue and wealth; they never give way to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue steep and laziness and wrath and joy and heedlessness. The sons of Pritha, mindful of both virtue and wealth, are ever pleasant to all. On proper occasions they part with their wealth to friends. Friendship with them never loses its ardour on account of length of time; for they bestow honours and wealth on every one according to his deserts. Not a soul in the race of Ajamida ever entertains hatred for them excepting this vile, capricious, dull-headed Duryodhana, and excepting also the still more mean-minded Karna. These two always enhance the energy of those high-souled ones who have been divested of both friends and happiness. Enterprising and brought up in every indulgence, Duryodhana reckons all that to be well-done. It is childish on Duryodhana's part to think that it is possible to rob the Pandavas of their just share so long as they are alive. It is wise to yield to Yudhishthira his due share before the war,--to him whose steps are followed by Arjuna and Krishna and Bhima and Satyaki and the two sons of Madri and the warriors of the Srinjaya race. That wielder of the Gandiva, Savyasachin, seated on his car, would alone be able to devastate the whole world. And likewise the victorious and high-souled Krishna, the lord of the three worlds, incapable of defeat is able to do the same. What mortal would stand before him who is the one worthiest person in all the worlds and who discharges his multitude of arrows that roar like the clouds, covering all sides, like flights of swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had conquered the northern regions as also the Kurus of the north and brought away with him all their wealth. He converted the people of the Dravida land to be a portion of his own army. It was Falguna, the wielder of the Gandiva, who defeating in the Khandava woods all the gods together with Indra, made offerings to Agni, enhancing the honour and fame of the Pandavas. Of all wielders again of the mace, there is none equal to Bhima; and there is none also who is so skilful a rider of elephants. On car, they say, he yields not to even Arjuna; and as to might of arms, he is equal to ten thousand elephants. Well-trained and active, he who hath again been rendered bitterly hostile, would in anger consume the Dhartarashtras in no time. Always wrathful, and strong of arms, he is not capable of being subdued in battle by even Indra himself. Of great heart, and strong, and endued with great lightness of hand, the two (twin) brothers, sons of Madri, carefully trained by Arjuna, would leave not a foe alive, like to a pair of hawks preying upon large flocks of birds. This our army, so full, to tell thee the truth, will be nowhere when it will encounter them. In their side will be Dhrishtadyumna, endued with great activity,--one who is regarded as one of the Pandavas themselves. The chief of the Somaka tribe, with his followers, is, I have heard, so devoted to the cause of the Pandavas that he is ready to lay down his very life for them. Who would be able to withstand Yudhishthira who hath the best of the Vrishni tribe (Krishna) for his leader? I have heard that Virata, the chief of the Matsyas, with whom the Pandavas had lived for some time and whose wishes were fulfilled by them, old in years, is devoted, along with his sons to the Pandava cause, and hath become an adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and desirous of being reinstated thereon, the five mighty brothers from that land, wielding mighty bows, are now following the sons of Pritha ready to fight. All who are valiant among the lords of the earth have been brought together and are devoted to the Pandava cause. I hear that they are bold, worthy, and respectful,--they who have allied themselves to the virtuous king Yudhishthira from feelings of attachment to him. And many warriors dwelling on the hills and inaccessible fastnesses, and many that are high in lineage and old in years, and many Mlechcha tribes also wielding weapons of various kinds, have been assembled together and are devoted to the cause of the Pandavas. And there hath come Pandya also, who, hardly inferior to Indra on the field of battle, is followed when he fights by numberless warriors of great courage. Remarkably heroic and endued with prowess and energy that have no parallel, he is devoted to the Pandava cause. That same Satyaki who, I have heard, obtained weapons from Drona and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal to the son of Krishna, is devotedly attached to the Pandava cause. And the assembled kings of the Chedi and the Karusha tribes have all taken the part of the Pandavas with all their resources. That one in their midst, who, having been endued with blazing beauty, shone like the sun, whom all persons deemed unassailable in battle and the very best of all drawers of the bow on earth, was slain by Krishna in a trice, by help of his own great might, and counting for naught the bold spirit of all the Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him, enhancing the fame and honour of the sons of Pandu. It was the same Sishupala who was highly honoured by those kings at whose head stood the king of the Karusha tribe. Then the other kings, deeming Krishna unassailable when seated on his car drawn by Sugriva and other steeds, left the chief of the Chedis and ran away like small animals at the sight of a lion. And it was thus that he, who, from audacity had sought to oppose and encounter Krishna in a combat hand to hand, was slain by Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a gale. O Sanjaya, O son of Gavalgana, what they have told me of the activity of Krishna in cause of Pandu's sons, and what I remember of his past achievements, leave me no peace of mind. No foe whatsoever is capable of withstanding them, who are under the lead of that lion of the Vrishni tribe. My heart is trembling with fear upon learning that the two Krishnas, are seated on the selfsame car. If my dull-headed son forbear to fight with those two, then may he fare well,--else those two will consume the race of Kuru as Indra and Upendra consume the Daitya hosts. Dhananjaya is, I conceive, equal to Indra, and the greatest of the Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that bring on shame. Endued with great energy, he hath been wronged by Duryodhana. If he were not high-minded, the would in wrath burn the Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the twin brothers as I dread the wrath of the king, O Suta, when his wrath is excited. His austerities are great; he is devoted to Brahmacharya practices. His heart's wishes will certainly be fulfilled. When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm. Go thou speedily on a car, despatched by me, where the troops of the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about his welfare. Thou wilt repeatedly address him in affectionate terms. Thou wilt also meet Krishna, O child, who is the chief of all brave men and who is endued with a magnanimous soul. Him also thou wilt ask on my part as to his welfare, and tell him that Dhritarashtra is desirous of peace with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of Kunti, would not do at the bidding of Krishna. Kesava is as dear to them as their own selves. Possessed of great learning, he is ever devoted to their cause. Thou wilt also enquire about the welfare of all the assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all the five sons of Draupadi, professing to be a messenger from me. And whatsoever also thou mayst deem to be opportune, and beneficial for the Bharata race, all that, O Sanjaya, thou must say in the midst of those kings,--everything, in sooth, that may not be unpalatable or provocative of war.'
SECTION XXIII
"Vaisampayana said, 'Having beard these words of king Dhritarashtra Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength. And having approached king Yudhishthira, the son of Kunti, he made obeisance to him first and then spoke. And the son of Gavalgana, by name Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How lucky, O king, that I see you hale, attended by friends and little inferior to the great Indra. The aged and wise king Dhritarashtra, the son of Ambika, hath enquired about your welfare. I hope Bhimasena is well, and that Dhananjaya, that foremost of the Pandavas, and these two sons of Madri, are well. I hope princess Krishna also, the daughter of Drupada, is well,--she who never swerves from the path of truth, that lady of great energy, that wife of heroes. I hope she is well with her sons,--she in whom are centred all your dearest joys and whose welfare you constantly pray for.'
"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey here been safe? We are pleased with thy sight. I ask thee in return how thou art. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen thee, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the so-n of Vichitravirya, is in health with his sons. I hope the great king Vahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurisravas, and Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed Suyodhana, is in health. I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister's sons, and 'the sisters, and the daughters' sons of Dhritarashtra's house are all free from trouble. O sire, I hope the king still allows their former subsistence to the Brahmanas. I hope, O Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas that I made. I hope Dhritarashtra with his sons meets in a spirit of forbearance any over-bearing conduct on the part of the Brahmanas. I hope he never neglects to make provision for them, that being the sole highway to heaven. For this is the excellent and clear light that hath been provided by the Creator in this world of living beings. If like dull-headed persons, the sons of Kuru do not treat the Brahmanas in a forbearing spirit, wholesale destruction will overtake them. I hope king Dhritarashtra and his son try to provide for the functionaries of state. I hope there are no enemies for theirs, who, disguised as friends, are conspiring for their ruin. O sire, I hope none of these Kurus talk of our having committed any crimes. I hope Drona and his son and the heroic Kripa do not talk of our having been guilty in any way. I hope all the Kurus look up to king Dhritarashtra and his sons as the protectors of their tribe. I hope when they see a horde of robbers, they remember the deeds of Arjuna, the leader in all fields of battle. I hope they remember the arrows shot from the Gandiva, which course through the air in a straight path, impelled onwards by the stretched bow-string in contact with the fingers of his hand, and making a noise loud as that of the thunder. I have not seen the warrior that excels or even rivals Arjuna who can shoot by a single effort of his hand sixty-one whetted and keen-edged shafts furnished with excellent feathers. Do they remember Bhima also, who, endued with great activity causeth hostile hosts arrayed in battle to tremble in dread, like an elephant with rent temples agitating a forest of reeds? Do they remember the mighty Sahadeva, the son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by both the left and right hand? Do they remember Nakula, who, O Sanjaya, was sent, under your eye, to conquer the Sivis and the Trigartas, and who brought the western region under my power? Do they remember the disgrace that was theirs when under evil counsels they came to the woods of Dwaitavana on pretence of taking away their cattle? Those wicked ones having been over-powered by their enemies were afterwards liberated by Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight that ensued) and Bhima protecting the rear of the sons of Madri, and the wielder of the Gandiva coming out unharmed from the press of battle having made a great slaughter of the hostile host,--do they remember that? It is not by a single good deed, O Sanjaya, that happiness can here be attained, when by all our endeavours we are unable to win over the son of Dhritarashtra!"
SECTION XXIV
"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost thou enquire about the welfare of the Kurus and of the foremost ones among them? Free from illness of every kind and in the possession of excellent spirit are those foremost ones among the Kurus about whom, O son of Pritha, thou enquirest. Know, O son of Pandu, that there are certainly righteous and aged men, as also men that are sinful and wicked about Dhritarashtra's son. Dhritarashtra's son would make gifts even to his enemies; it is not likely, therefore, that he should withdraw the donations made to the Brahmanas. It is customary with you, Kshatriyas, to follow a rule fit for butchers, that leads you to do harm to those that bear no ill-will to you; but the practice is not good. Dhritarashtra with his sons would be guilty of the sin of intestine dissension, where he, like a bad man, to bear ill-will towards you who are righteous. He does not approve of this injury (done to you); he is exceedingly sorry for it; he grieves at his heart-the old man--O Yudhishthira,--for, having communicated with the Brahmanas, he hath learnt that provoking intestine dissensions is the greatest of all sins. O king of men, they remember thy prowess on the field, and that of Arjuna, who taketh the lead in the field of battle. They remember Bhima wielding his mace when the sound of the conch-shell and the drum rises to the highest pitch. They remember those mighty car-warriors, the two sons of Madri, who on the field of battle career in all directions, shooting incessant showers of shafts on hostile hosts, and who know not what it is to tremble in fight. I believe, O king, that which Futurity hath in store for a particular person cannot be known, since thou, O son of Pandu, who art endowed with all the virtues, hast had to suffer trouble of such unendurable kind. All this, no doubt, O Yudhishthira, thou wilt again make up by help of your intelligence. The sons of Pandu, all equal to Indra would never abandon virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu and the Srinjayas, and all the kings who have been assembled here, will attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having consulted with his ministers and sons, hath spoken to me. Be attentive to the same.'"
SECTION XXV
"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us all that Dhritarashtra hath directed thee to say.'
"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki, and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of Prishata. Let all listen to the words I say from a desire for the welfare of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace, hastened the preparation of my car for this journey here. Let it be acceptable to king Yudhishthira with his brothers and sons and relations. Let the son of Pandu prefer peace. The sons of Pritha are endowed with every virtue with steadiness and mildness and candour. Born in a high family, they are humane, liberal, and loath to do any act which would bring on shame. They know what is proper to be done. A base deed is not befitting you, for you are so high-minded, and have such a terrible following of troops. If you committed a sinful act, it would be a blot on your fair name, as a drop of collyrium on a white cloth. Who could knowingly be ever guilty of an act, which would result in universal slaughter, which would be sinful and lead to hell,--an act consisting in the destruction (of men), an act the result of which, whether it be victory or defeat, is or the self-same value? Blessed are they that have served their relative's cause. They are the true sons and friends and relatives (of Kuru's race) who would lay down life, life which is liable to be abused by misdeeds, in order to ensure the welfare of the Kurus. If you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all your foes,--that subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk? Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Kesava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya kings? Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra's son? Therefore it is, that I do not see any good either in victory or in defeat. How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness? Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Panchalas. I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited. It is not likely that either Krishna or Dhananjaya will not act up to these my words. Either of them would lay down his life, if besought (to do so). Therefore, I say this for the success of my mission. This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).'"
SECTION XXVI
"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard, indicative of war, that thou apprehendest war? O sire, peace is preferable to war. Who, O charioteer, having got the other alternative would wish to fight? It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war. Why should a man ever go to war? Who is so cursed by the gods that he would select war? The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world. They desire only that happiness which results from righteousness. He that fondly followeth the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betaketh himself to action which in its essence is nothing but misery. He that hankers after pleasure causeth his body to suffer; one free from such hankering knoweth not what misery is. As an enkindled fire, if more fuel be put upon it, blazeth forth again with augmented force, so desire is never satiated with the acquisition of its object but gaineth force like unkindled fire when clarified butter is poured upon it. Compare all this abundant fund of enjoyment which king Dhritarashtra hath with what we possess. He that is unfortunate never winneth victories. He that is unfortunate enjoyeth not the voice of music. He that is unfortunate doth not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate weareth not fine clothes. If this were not so, we would never have been driven from the Kurus. Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeketh protection in the might of others. This is not wise. Let him, however, receive from others the same behaviour that he displays towards them. The man who casteth a burning fire at midday in the season of spring in a forest of dense underwood, hath certainly, when that fire blazeth forth by aid of the wind, to grieve for his lot if he wisheth to escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he hath all this prosperity? It is because he had followed at first the counsels of his wicked son of vicious soul, addicted to crooked ways and confirmed in folly. Duryodhana disregarded the words of Vidura, the best of his well-wishers, as if the latter were hostile to him. King Dhritarashtra, desirous solely of satisfying his sons, would knowingly enter upon an unrighteous course. Indeed, on account of his fondness for his son, he would not pay heed to Vidura, who, out of all the Kurus, is the wisest and best of all his well-wishers, possessing vast learning, clever in speech, and righteous in act. King Dhritarashtra is desirous of satisfying his son, who, while himself seeking honours from others, is envious and wrathful, who transgresses the rules for the acquisition of virtue and wealth, whose tongue is foul, who always follows the dictates of his wrath, whose soul is absorbed in sensual pleasures, and who, full of unfriendly feelings to many, obeys no law, and whose life is evil, heart implacable, and understanding vicious. For such a son as this, king Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O Sanjaya, when I was engaged in that game of dice I thought that the destruction of the Kurus was at hand, for when speaking those wise and excellent words Vidura obtained no praise from Dhritarashtra. Then, O charioteer, did trouble overtake the Kurus when they disregarded the words of Vidura. So long as they had placed themselves under the lead of his wisdom, their kingdom was in a flourishing state. Hear from me, O charioteer, who are the counsellors now of the covetous Duryodhana. They are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O son of Gavalgana, look at this folly of his! So I do not see, though I think about it, how there can be prosperity for the Kurus and the Srinjayas when Dhritarashtra hath taken the throne from others, and the far seeing Vidura hath been banished elsewhere. Dhritarashtra with his sons is now looking for an extensive and undisputed sovereignty over the whole world. Absolute peace is, therefore, unattainable. He regardeth what he hath already got to be his own. When Arjuna taketh up his weapon in fight, Karna believeth him capable of being withstood. Formerly there took place many great battles. Why could not Karna then be of any avail to them. It is known to Karna and Drona and the grandsire Bhishma, as also to many other Kurus, that there is no wielder of the bow, comparable to Arjuna. It is known to all the assembled rulers of the earth, how the sovereignty was obtained by Duryodhana although that repressor of foes, Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that it is possible to rob the sons of Pandu of what is their own, although he knoweth having himself gone to the place of fight, how Arjuna comforted himself when he had nothing but a bow four cubits long for his weapon of battle. Dhritarashtra's sons are alive simply because they have not as yet heard that twang of the stretch Gandiva. Duryodhana believeth his object already gained, as long as he beholdeth not the wrathful Bhima. O sire, even Indra would forbear to rob us of our sovereignty as long as Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are alive! O charioteer, the old king with his son still entertains the notion that his sons will not be perished, O Sanjaya, on the field of battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O Sanjaya, what misery we have suffered! For my respect to thee, I would forgive them all. Thou knowest what transpired between ourselves and those sons of Kuru. Thou knowest how we comforted ourselves towards Dhritarashtra's son. Let the same state of things still continue, I shall seek peace, as thou counsellest me to do. Let me have Indraprastha for my kingdom, Let this be given to me by Duryodhana, the chief of Bharata's race.'"
SECTION XXVII
"Sanjaya said, 'O Pandava, the world hath heard thy conduct being righteous. I see it also to be so, O son of Pritha. Life is transient, that may end in great infamy; considering this, thou shouldst not perish. O Ajatasatru, if without war, the Kurus will not yield thy share, I think, it is far better for thee to live upon alms in the kingdom of the Andhakas and the Vrishnis than obtain sovereignty by war. Since this mortal existence is for only a short period, and greatly liable to blame, subject to constant suffering, and unstable, and since it is never comparable to a good name, therefore, O Pandava, never perpetrate a sin. It is the desires, O ruler of men, which adhere to mortal men and are an obstruction to a virtuous life. Therefore, a wise man should beforehand kill them all and thereby gain a stainless fame in the world, O son of Pritha. The thirst after wealth is but like fetter in this world; the virtue of those that seek it is sure to suffer. He is wise who seeketh virtue alone; desires being increased, a man must suffer in his temporal concerns, O sire. Placing virtue before all other concerns of life, a man shineth like the sun when its splendour is great. A man devoid of virtue, and of vicious soul, is overtaken by ruin, although he may obtain the whole of this earth. Thou hast studied the Vedas, lived the life of a saintly Brahman, hast performed sacrificial rites, made charities to Brahmanas. Even remembering the highest position (attainable by beings), thou hast also devoted thy soul for years and years to the pursuit of pleasure. He who, devoting himself excessively to the pleasures and joys of life, never employeth himself in the practice of religious meditation, must be exceedingly miserable. His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure. Similarly, he who, never having lived a continent life, forsaketh the path of virtue and commiteth sin, hath no faith in existence of a world to come. Dull as he is after death he hath torment (for his lot). In the world to come, whether one's deeds be good or evil these deeds are in no case, annihilated. Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path. Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas--the food which is offered in religious ceremonies with large donations (to the officiating priests). All acts are done, so long as this body lasts, O son of Pritha. After death there is nothing to be done. And thou hast done mighty deeds that will do good to thee in the world to come, and they are admired by righteous men. There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one's senses. Of this kind, O ruler of men, is the result of our deeds. Therefore, do not from desire act any longer in this world. Do not, O Pandu's son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity. Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not even come near an action which in itself is sin! If after such a length of time, ye sons of Pritha, you now give way to hate, and commit the sinful deed, in vain, for virtue's sake, did ye dwell for years and years in the woods in such misery! It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then. And these persons who are now assisting you, have been always obedient to you,--this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors. All the kings, formerly vanquished by you would have espoused your cause at first. Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle. You might have (then) brought low Duryodhana's pride. O Pandava, why have you allowed your foes to grow so powerful? Why have you weakened your friends? Why have you sojourned in the woods for years and years? Why are you now desirous of fighting, having let the proper opportunity slip? An unwise or an unrighteous man may win prosperity by means of fighting; but a wise and a righteous man, were he free from pride to betake to fight (against better instinct), doth only fall away from a prosperous path. O Pritha's son, your understanding inclines not to an unrighteous course. From wrath you ever committed a sinful act. Then what is the cause, and what is the reason, for which you are now intent to do this deed, against the dictates of wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to do with disease; it brings on a disease of the head, robs one of his fair fame, and leads to sinful acts. It is drunk up (controlled) by those that are righteous and not by those that are unrighteous. I ask you to swallow it and to desist from war. Who would incline himself to wrath which leads to sin? Forbearance would be more beneficial to you than love of enjoyments where Bhishma would be slain, and Drona with his son, and Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and Duryodhana. Having slain all these, what bliss may that be, O Pritha's son, which you will get? Tell me that! Even having won the entire sea-girt earth, you will never be free from decrepitude and death, pleasure and pain, bliss and misery. Knowing all this, do not be engaged in war. If you are desirous of taking this course, because your counsellors desire the same, then give up (everything) to them, and run away. You should not fall away from this path which leads to the region of the gods!'"
SECTION XXVIII
"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as thou sayest. Thou shouldst, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise. When the Creator hath ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, thou shouldst regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; thou shouldst censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them. As regards those, however, that are not Brahmanas and that do not endeavour to acquire knowledge of self, those practices should be followed by them that are ordained for their respective orders in seasons of distress or otherwise. Even that is the path followed by our fathers and grandfathers before us and those also that had lived before them. As regards those that are desirous of knowledge and avoiding to act, even these also hold the same view and regard themselves as orthodox. I do not, therefore, think that there is any other path. Whatsoever wealth there may be in this earth, whatsoever there may be among the gods, or whatsoever there may be unattainable by them,--the region of the Prajapati, or heaven or the region of Brahma himself, I would not, O Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of virtue's fruits, who is clever, politic, intelligent, who has waited upon the Brahmanas, who knows everything' and counsels various mighty kings. Let the celebrated Krishna say whether I would be censurable if I dismiss all idea of peace, of whether if I fight, I should be abandoning the duties of my caste, for Krishna seeketh the welfare of both sides. This Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes and delight their friends. The Vrishnis and the Andhakas, at whose head stands Ugrasena, led by Krishna, have become like Indra, high-spirited, devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having obtained Krishna, that fructifier of wishes, as his brother, and upon whom Krishna showers all the blessings of life, as the clouds upon all earthly creatures, when the hot season is over, hath attained the highest prosperity, O sire, so great is this Krishna! Him you must know as the great judge of the propriety or otherwise of all acts. Krishna is dear to us, and is the most illustrious of men. I never disregard what Krishna sayeth.'"
SECTION XXIX
"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be ruined; that they may prosper, and attain their wishes. Similarly, I pray for the prosperity of king Dhritarashtra whose sons are many. For evermore, O Sanjaya, my desire hath been that I should tell them nothing else than that peace would be acceptable to king Dhritarashtra. I also deem it proper for the sons of Pandu. A peaceful disposition of an exceedingly rare character hath been displayed by Pandu's son in this matter. When Dhritarashtra and his sons, however, are so covetous, I do not see why hostility should not run high? Thou canst not pretend, O Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties of right and wrong. Then why dost thou speak words of reproach with reference to the conduct of Yudhishthira who is enterprising, mindful of his own duty, and thoughtful, from the very beginning, of the welfare of his family, agreeably to the injunctions (of treatises of morality)? With regard to the topic at hand, the Brahmanas have held opinions of various kinds. Some say that success in the world to come depends upon work. Some declare that action should be shunned and that salvation is attainable by knowledge. The Brahmanas say--that though one may have a knowledge of eatable things, yet his hunger will not be appeased unless he actually eats. Those branches of knowledge that help the doing of work, bear fruit, but not other kinds, for the fruit of work is of ocular demonstration. A thirsty person drinks water, and by that act his thirst is allayed. This result proceeds, no doubt, from work. Therein lies the efficacy of work. If anyone thinks that something else is better than work, I deem, his work and his words are meaningless. In the other world, it is by virtue of work that the gods flourish. It is by work that the wind blows. It is by virtue of work that the sleepless Surya rises every day and becomes the cause of day and night, and Soma passes through the months and the fortnights and the combinations of constellations. Fire is kindled of itself and burns by virtue of work, doing good to mankind. The sleepless goddess Earth, sustains by force this very great burden. The sleepless rivers, giving satisfaction to all (organised) beings, carry their waters with speed. The sleepless Indra, possessed of a mighty force, pours down rain, resounding the heaven and the cardinal points. Desirous of being the greatest of the gods, he led a life of austerities such as a holy Brahmana leads. Indra gave up pleasure, and all things agreeable to the heart. He sedulously cherished virtue and truth and self-control, and forbearance, and impartiality, and humanity. It was by work that he attained a position the highest (of all). Following the above course of life, Indra attained the high sovereignty over the gods. Vrihaspati, intently and with self-control, led in a proper manner that life of austerities which a Brahmana leads. He gave up pleasure and controlled his senses and thereby attained the position of the preceptor of the celestials. Similarly, the constellations in the other world, by virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all attained their present position by work. In the other world, the saints shine, following a life of study, austerity and work (combined). Knowing, O Sanjaya, that this is the rule followed by the best of Brahmanas, and Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art thou making this endeavour on behalf of those sons of Kurus? Thou must know that Yudhishthira is constantly engaged in the study of the Vedas. He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides horses and elephants, is arrayed in armour, mounts a car, and takes up the bow and all kinds of weapons. Now, if the sons of Pritha can see a course of action not involving the slaughter of the sons of Kuru, they would adopt it. Their virtue would then be saved, and an act of religious merit also would be achieved by them, even if they would have then to force Bhima to follow a conduct marked by humanity. On the other hand, if in doing what their forefathers did, they should meet with death under inevitable destiny, then in trying their utmost to discharge their duty, such death would even be worthy of praise. Supposing thou approvest of peace alone I should like to hear what thou mayst have to say to this question,--which way doth the injunction of religious law lie, viz., whether it is proper for the king to fight or not?--Thou must, O Sanjaya, take into thy consideration the division of the four castes, and the scheme of respective duties allotted to each. Thou must hear that course of action the Pandavas are going to adopt. Then mayst thou praise or censure, just as it may please thee. A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance with the injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder's life. If he be possessed of a virtuous soul, and if he practise the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Sudra from the olden times. He should serve the Brahmanas and submit to them; should not study; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good. The king protects all these with (proper) care, and sets all the castes to perform their respective duties. He should not be given to sensual enjoyments. He should be impartial, and treat all his subjects on an equal footing. The King should never obey the dictates of such desires as are opposed to righteousness. If there be any body who is more praise-worthy than he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him. A bad (king), however, would not understand this. Growing strong, and inhuman and becoming a mark for destiny's wrath, he would cast covetous eye on the riches of others. Then comes war, for which purpose came into being weapons, and armour, and bows. Indra invented these contrivances, for putting the plunderers to death. He also contrived armours, and weapons, and bows. Religious merit is acquired by putting the robbers to death. Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion. This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized what lawfully belonged to Pandu's son. He minds not the immemorial law observable by kings. All the Kurus are following in the wake. A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya. What is the difference between them and Dhritarashtra's sons? From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath. The shares of the Pandavas is, no doubt, fixed. Why should that share of theirs be seized by that fool? This being the state of things, it would be praiseworthy for us to be even killed in fight. A paternal kingdom is preferable to sovereignty received from a stranger. These time-honoured rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of the assembled kings,--I mean those dull-headed fools who have been assembled together by Dhritarashtra's son, and who are already under the clutches of death. Look once more at that vilest of all their acts,--the conduct of the Kurus in the council-hall. That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of lust. The Kurus all, including young and old, were present there. If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra's behaviour. It would have been for the final good of his sons also. Dussasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law. Carried there, expecting sympathy, she found none to take her part, except Vidura. The kings uttered not a word of protest, solely because they were a set of imbeciles. Vidura alone spoke words of opposition, from a sense of duty,--words conceived in righteousness addressed to that man (Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what law and morality were, but now thou comest to instruct the son of Pandu! Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)! Then in that hall, while Krishna stood, the charioteer's son addressed her in the presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast no refuge. Better betake thyself as a bond-woman to the house of Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou hast a loving soul, choose some one else for thy lord.' This speech, proceeding from Karna, was a wordy arrow, sharp, cutting all hopes, hitting the tenderest parts of the organisation, and frightful. It buried itself deep in Arjuna's heart. When the sons of Pandu were about to adopt the garments made of the skins of black deer, Dussasana spoke the following pungent words, 'These all are mean eunuchs, ruined, and damned for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke to Yudhishthira at the time of the game of dice the following words by way of a wily trick, 'Nakula hath been won by me from you, what else have you got? Now you should better stake your wife Draupadi'. You know, O Sanjaya, all these words of an approbrious kind which were spoken at the time of the game of dice. I desire to go personally to the Kurus, in order to settle this difficult matter. If without injury to the Pandava cause I succeed in bringing about this peace with the Kurus, an act of religious merit, resulting in very great blessings, will then have been done by me; and the Kurus also will have been extricated from the meshes of death. I hope that when I shall speak to the Kurus words of wisdom, resting on rules of righteousness, words fraught with sense and free from all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay heed to them. I hope that when I arrive, the Kurus will pay me due respect. Else thou mayst rest assured that those vicious sons of Dhritarashtra, already scorched by their own vicious acts, will be burnt up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated (at the play), Dhritarashtra's sons spoke to them words that were harsh and rude. But when the time will come, Bhima will, no doubt, take care to remind Duryodhana of those words. Duryodhana is a big tree of evil passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its abundant blossoms and fruits; (while) the wise king Dhritarashtra is its toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk; and Bhima is its branches; the sons of Madri are its abundant flowers and fruits; and its roots are myself and religion and religious men. King Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the sons of Pandu are its tigers. Do not, oh, cut down the forest with its tigers, and let not the tigers be driven away from the forest. The tiger, out of the woods, is easily slain; the wood also, that is without a tiger, is easily cut down. Therefore, it is the tiger that protects the forest and the forest that shelters the tiger. The Dhritarashtras are as creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can never flourish unless it hath a large tree to twine round. The sons of Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors of foes are ready for war. Let king Dhritarashtra now do what may be proper for him to do. The virtuous and the high-souled sons of Pandu, though competent to be engaged in fight, are yet now in place (with their cousins). O learned man, represent all this truly (to Dhritarashtra).'"
SECTION XXX
"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now depart, O son of Pandu. Let prosperity be thine. I hope, I have not carried away by the feelings of my heart, given utterance to anything offensive. I would also bid farewell to Janardana, to Bhima and Arjuna, to the son of Madri, to Satyaki, and to Chekitana, and take my departure. Let peace and happiness be yours. Let all the kings look at me with eyes of affection.'
"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace to thee! O learned man, thou never thinkest ill of us. Both they and we know thee to be a person of pure heart in the midst of all in the court (of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art faithful, beloved by us, of agreeable speech and excellent conduct, and well-affected towards us. Thy mind is never clouded, and even if addressed harshly thou art never moved to wrath. O Suta, thou never utterest harsh and cutting words, or those that are false or bitter. We know that thy words, free from malice, are always fraught with morality and grave import. Amongst envoys thou art the most dear to us. Beside thee, there is another, who may come here, and that is Vidura. Formerly, we always used to see thee. Thou art, indeed, a friend to us as dear as Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst wait upon those Brahmanas of pure energy and devoted to study according to the Brahmacharya mode,--those, namely, that are devoted to the study of the Vedas while leading lives of mendicancy, those ascetics that habitually dwell in the woods, as also the aged ones of other classes, should all be addressed by thee in my name, O Sanjaya, and then their welfare should be enquired into by thee. O Suta, repairing unto the priest of king Dhritarashtra as also unto his preceptors and Ritwijas, thou shouldst address them and enquire after their welfare. Even amongst them that are, though not well-born at least aged, endued with energy, and possessed of good behaviour and strength, who remembering speak of us and practise according to their might even the least virtue, should first be informed of my peace, O Sanjaya, and then shouldst thou enquire after their welfare. Thou shouldst also enquire after the welfare of those that live in the kingdom carrying on trade, and those that live there filling important offices of state. Our beloved preceptor Drona, who is fully versed in morality, who is our counsellor, who had practised the Brahmacharya vow for mastering the Vedas, who once again hath made the science of weapons full and complete, and who is always graciously inclined towards us, should be greeted by thee in our name. Thou shouldst also enquire into the welfare of Aswatthaman, endued with great learning, devoted to the study of the Vedas, leading the Brahmacharya mode of life, possessed of great activity, and like unto a youth of the Gandharva race, and who, besides, hath once again made the science of weapons full and complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the son of Saradwat, that mighty car-warrior and foremost of all persons having a knowledge of self, and repeatedly saluting him in my name touch his feet with thy hand. Thou shouldst also, touching his feet, represent me as hale unto that foremost of the Kurus, Bhishma, in whom are combined bravery, and abstention from injury, and asceticism, and wisdom and good behaviour, and Vedic learning, and great excellence, and firmness. Saluting unto also the wise, venerable, and blind king (Dhritarashtra), who possessed of great learning and reverential to the old, is the leader of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked and ignorant and deceitful and vicious, and who now governs the entire world. Thou shouldst also enquire about the welfare of even the wicked Dussasana, that mighty bowman and hero among the Kurus, who is the younger of Duryodhana and who possesses a character like that of his elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of the Vahlikas, who always cherishes no other wish save that there should be peace among the Bharatas. I think, thou shouldst also worship that Somadatta who is endued with numerous excellent qualities, who is wise and possesses a merciful heart, and who from his affection for the Kurus always controls his anger towards them. The son of Somadatta is worthy of the greatest reverence among the Kurus. He is my friend and is a brother to us. A mighty bowman and the foremost of car-warriors, he is worthy in all respects. Thou shouldst, O Sanjaya, enquire after his welfare along with that of his friends and counsellors. Others there are of youthful age and of consideration amongst the Kurus, who bear a relationship to us like that of sons, grandsons, and brothers. Unto each of these thou must speak words which thou mayst consider suitable, enquiring, O Suta, after his welfare. Thou must also enquire about the welfare of those kings that have been assembled by Dhritarashtra's son for fighting with the Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas, and the leading Trigartas, and of those endued with great bravery that have come from the east, the north, the south, and the west, and of those that have come from hilly countries, in fact, of all amongst them that are not cruel and that lead good lives. Thou shouldst also represent unto all those persons who ride on elephants, and horses and cars, and who fight on foot,--that mighty host composed of honourable men,--that I am well, and then thou must enquire about their own welfare. Thou must also enquire about the welfare of those that serve the king in the matter of his revenue or as his door-keepers, or as the leaders of his troops, or as the accountants of his income and outlay, or as officers constantly occupied in looking after other important concerns. Thou must, O sire, also enquire about the welfare of Dhritarashtra's son by his Vaisya wife,--that youth who is one of the best of the Kuru race,--who never falls into error, who possesseth vast wisdom, who is endued with every virtue, and who never cherishes a liking for this war! Thou shouldst also ask about the welfare of Chitrasena who is unrivalled in the tricks of dice, whose tricks are never detected by others, who plays well, who is well-versed in the art of handling the dice, and who is unconquerable in play but not in fight. Thou must also, O sire, enquire about the welfare of Sakuni, the king of the Gandharas, that native of the hilly country, who is unrivalled in deceitful games at dice, who enhances the pride of Dhritarashtra's son, and whose understanding naturally leads to falsehood. Thou must also enquire about the welfare of Karna, the son of Vikartana, that hero who is ready to vanquish, alone and unassisted, mounted on his car, the Pandavas whom no one dares assail in battle, that Karna who is unparalleled in deluding those that are already deluded. Thou must also enquire about the welfare of Vidura, O sire, who alone is devoted to us, who is our instructor, who reared us, who is our father and mother and friend, whose understanding finds obstruction in nought, whose ken reaches far, and who is our counsellor. Thou must also salute all the aged dames and those who are known to be possessed of merit, and those who are like mothers to us, meeting them gathered together in one place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers of living sons, I hope, your sons comfort themselves towards you in a kindly, considerate, and worthy way.--Thou must then tell them that Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who are in the rank of our wives, thou must ask as to their welfare also addressing them in these words,--I hope, you are well-protected. I hope, your fair fame hath suffered no injury. I hope, you are dwelling within your abodes blamelessly and carefully. I hope, you are comforting yourselves towards your fathers-in-law in a kindly, praise-worthy and considerate way. You must steadily adopt such a conduct for yourselves as will help you to win your husband's favour! Those young ladies, O Sanjaya, who bear a relationship to us like that of your daughters-in-law, who have been brought from high families, who are possessed of merit and who are mothers of children,--thou must meet them all and tell them that Yudhishthira send his kindly greetings to them. Thou must, O Sanjaya, embrace the daughters of your house, and must ask them about their welfare on my behalf. Thou must tell them,--May your husbands be kindly and agreeable; may you be agreeable to your husbands; may you have ornaments and clothes and perfumery and cleanliness; may you be happy and have at your command the joys of life; may your looks be pretty and words pleasant; Thou must ask, O sire, the women of the house as to their welfare. Thou must also represent unto the maid-servants and man-servants there, may be of the Kurus, and also the many humpbacked and lame ones among them, that I am doing well, and thou must then ask them about their welfare. Thou must tell them,--I hope, Dhritarashtra's son still vouchsafes the same kindly treatment to you. I hope, he gives you the comforts of life.--Thou must also represent unto those that are defective in limb, those that are imbecile, the dwarfs to whom Dhritarashtra gives food and raiment from motives of humanity, those that are blind, and all those that are aged, as also to the many that have the use only of their hands being destitute of legs, that I am doing well, and that I ask them regarding their welfare, addressing them in the following words,--Fear not, nor be dispirited on account of your unhappy lives so full of sufferings; no doubt, sins must have been committed by you in your former lives. When I shall check my foes, and delight my friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst also, O sire, at our request, enquire after the welfare of those that are masterless and weak, and of those that vainly strive to earn a living, and of those that are ignorant, in fact, of all those persons that are in pitiable circumstances. O charioteer, meeting those others, that coming from different quarters, have sought the protection of the Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst also enquire about their welfare and peace. Thou shouldst also enquire about the welfare of those who have come to the Kurus of their own accord or who have been invited, as also of all the ambassadors arrived from all sides and then represent unto them that I am well. As regards the warriors that have been obtained by Dhritarashtra's son, there are none equal to them on earth. Virtue, however, is eternal, and virtue is my power for the destruction of my enemies. Thou shouldst, O Sanjaya, also represent unto Suyodhana, the son of Dhritarashtra, the following,--That desire of thine which torments thy heart, viz., the desire of ruling the Kurus without a rival, is very unreasonable. It had no justification. As for ourselves, we will never act in such a way as to do anything that may be disagreeable to thee! O foremost of heroes anwng the Bharatas, either give me lack my own Indraprastha or fight with me!'"
SECTION XXXI
"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the young and the old, the weak and the strong, are all under the control of the Creator, It is that Supreme Lord who imparteth knowledge to the child and childishness to the learned, according to his own will. If Dhritarashtra ask thee about our strength, tell him everything truly, having cheerfully consulted with everyone here and ascertained the truth. O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty Dhritarashtra, and touching his feet enquire after his welfare speaking in our name. And when seated in the midst of the Kurus, tell him from us.--The sons of Pandu, O king, are living happily in consequence of thy prowess. It was through thy grace, O repressor of foes, that those children of tender years had obtained a kingdom. Having first bestowed a kingdom on them, thou shouldst not now be indifferent to them, for destruction then would overtake them! The whole of this kingdom, O Sanjaya, is not fit to be owned by one person. Tell him again, from us.--O sire, we wish to live united. Do not suffer thyself to be vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in my name salute the grandsire of the Bharatas, Bhishma, the son of Santanu. Having saluted our grandsire, he should then be told.--By thee, when Santanu's race was about to be extinct, it was revived. Therefore, O sire, do that according to thy own judgment by which thy grandsons may all live in amity with one another. Thou shouldst then address Vidura also, that adviser of the Kurus, saying.--Counseleth peace, O amiable one, from desire of doing good unto Yudhishthira.--Thou shouldst address the unforbearing prince Duryodhana also, when seated in the midst of the Kurus, beseeching him again and again, saying,--The insults thou hadst offered to innocent and helpless Draupadi in the midst of the assembly, we will quietly bear, simply because we have no mind to see the Kurus slain. The other injuries also, both before and after that, the sons of Pandu are quietly bearing, although they are possessed of might to avenge them. All this, indeed, the Kauravas know. O amiable one, thou hadst even exiled us dressed in deer-skins. We are bearing that also because we do not want to see the Kurus slain. Dussasana, in obedience to thee, had dragged Krishna, disregarding Kunti. That act also will be forgiven by us. But, O chastiser of foes, we must have our proper share of the kingdom. O bull among men, turn thy coveting heart from what belongeth to others. Peace then, O king, will be amongst our gladdened selves. We are desirous of peace; give us even a single province of the empire. Give us even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that thou likest. Even this will end the quarrel. O Suyodhana, give unto thy five brothers at least five villages,--O Sanjaya, O thou of great wisdom, let there be peace between us and our cousins. Tell him also,--Let brothers follow brothers, let sires unite with sons. Let the Panchalas mingle with the Kurus in merry laughter. That I may see the Kurus and the Panchalas whole and sound, is what I desire. O bull of the Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am equally capable of war and peace. I am prepared to acquire wealth as well as to earn virtue. I am fit enough for severity as for softness.'"
SECTION XXXII
"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya set out for (Hastinapura) having executed all the commands of the illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it, and presented himself at the gate of the inner apartments of the palace. Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not delay. If the king be awake, then only shouldst thou say so, O keeper, for I like to enter having first apprised him of my arrival. In the present instance I have something of very great importance to communicate.' Hearing this, the gate-keeper went to the king and addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy gates, desirous of seeing thee. He cometh, bearing a message from the Pandavas. Issue your commands, O king, as to what he should do.'
"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter. Welcome to Sanjaya. I am always ready to receive him. Why should he stay outside whose admission is never forbidden?"
"Vaisampayana continued, 'Then, with the king's permission, having entered that spacious apartment, the Suta's son, with joined hands, approached the royal son of Vichitravirya who was protected by many wise, valiant, and righteous persons, and who was then seated on his throne. And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto thee. O chief of men, proceeding hence I found the sons of Pandu. After having paid his salutations to thee, Pandu's son, the intelligent Yudhishthira, enquired of thy welfare. And well-pleased, he also enquireth after thy sons, and asketh thee whether thou art happy with thy sons and grandsons and friends and counsellors, and, O king, all those that depend upon thee.'
"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well with his sons and brothers and counsellors.'
"Sanjaya said, 'Pandu's son is well with his counsellors. He desires possessions of that which he formerly had as his own. He seeketh virtue and wealth without doing anything that is censurable, possesseth intelligence and vast learning, and is, besides, far-sighted and of excellent disposition. With that son of Pandu, abstention from injury is even superior to virtue, and virtue superior to the accumulation of wealth. His mind, O Bharata, is always inclined to happiness and joy, and to such course of action as are virtuous and conducive to the higher ends of life. Even like doll pulled this way and that by threads, man (in this world) moveth, swayed by a force not his own. Beholding the sufferings of Yudhishthira, I regard the force of destiny to be Superior to the effect of human exertion. Beholding again thy unworthy deeds, which, besides, being highly sinful and unspeakable, are sure to terminate in misery, it seemeth to me that one of thy nature winneth praise only so long as his able foe bideth his time. Renouncing all sin, even as a serpent casteth off its worn out slough which it cannot any longer retain, the heroic Ajatasatru shineth in his natural perfection, leaving his load of sins to be borne by thee. Consider, O king, thy own acts which are contrary to both religion and profit, and to the behaviour of those that are righteous. Thou hast, O king, earned a bad repute in this world, and wilt reap misery in the next. Obeying the counsels of thy son thou hopest to enjoy this doubtful property, keeping them aloof. This unrighteous deed is loudly bruited about in the world, Therefore, O foremost of the Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is deficient in wisdom, or who is of low birth, or who is cruel, or who cherisheth hostility for a long time, or who is not steady in Kshatriya virtues, or is devoid of energy, or is of a bad disposition, in fact, him who hath such marks. It is by virtue of luck that a person taketh his birth in good race, or becometh strong, or famous, or versed in various lore, or possesseth the comforts of life, or becometh capable of subduing his senses, or discriminating virtue and vice that are always linked together. What person is there, who, attended upon by foremost of counsellors, possessed of intelligence, capable of discriminating between virtue and vice in times of distress, not destitute of the rituals of religion, and retaining the use of all his faculties, would commit cruel deeds. These counsellors, ever devoted to thy work, wait here united together. Even this is their firm determination (viz., that the Pandavas are not to get back their share). The destruction of the Kurus, therefore, is certain to be brought about by the force of circumstances. If, provoked by the offences, Yudhishthira wisheth for misery to thee, then Kurus will be destroyed prematurely, while, imparting all his sins to thee, the blame of that deed will be thine in this world. Indeed, what else is there save the will of the Gods, for Arjuna, the son of Pritha, leaving this world ascended to the very heavens and was honoured there very greatly. This proves that individual exertion is nothing. There is, no doubt, as to this. Seeing that the attributes of high birth, bravery, etc., depended for their development or otherwise on acts, and beholding also prosperity and adversity and stability and instability (in persons and their possessions), king Vali, in his search after causes, having failed to discover a beginning (in the chain of acts of former lives one before another), regarded the eternal Essence to be the cause of everything. The eye, the ear, the nose, the touch, and the tongue, these are the doors of a person's knowledge. If desire be curbed, these would be gratified by themselves. Therefore, cheerfully and without repining one should control the senses. Others there are that think differently. They hold that if a person's acts are well-applied, these must produce the desired result. Thus the child begot by the act of the mother and the father grows when duly tended with food and drink. Men in this world become subject to love and hate, pleasure and pain, praise and blame. A man is praised when he behaves honestly. Thee I blame, since these dissensions of the Bharatas (whose root thou art) will surely bring about the destruction of innumerable lives. If peace be not concluded, then through thy fault Arjuna will consume the Kurus like a blazing fire consuming a heap of dried grass. O ruler of men, thou alone of all the world, yielding to thy son whom no restraints can blind, hadst regarded thyself as crowned with success and abstained from avoiding dispute at the time of the match at dice. Behold now the fruit of that (weakness of thine)! O monarch, by rejecting advisers that are faithful and accepting those that deserve no confidence, this extensive and prosperous empire, O son of Kuru, thou art unable to retain owing to thy weakness. Wearied by my fast journey and very much fatigued, I solicit thy permission to go to bed now, O lion of men, for tomorrow morning will the Kurus, assembled together in the council-hall, hear the words of Ajatasatru.'"
SECTION XXXIII
"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O thou of great wisdom, our lord the mighty king desireth to see thee.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, O, foremost of kings, Vidura is here at thy command. He wisheth to behold thy feet. Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see thee.'
"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O thou of great wisdom, I am Vidura, arrived here at thy command. If there is anything to be done, here I am, command me!'
"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that hath produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. Thou art, O child, versed in both religion and profit. Ever since, Sanjaya hath returned from the Pandavas, my heart knoweth no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'.
"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.'
"Dhritarashtra said, 'I desire to hear from thee words that are beneficial and fraught with high morality. In this race of royal Rishis thou alone art reverenced by the wise.' Vidura replied, 'King (Yudhishthira), graced with every virtue, is worthy of being the sovereign of the three worlds; yet, O Dhritarashtra, however worthy of being kept by thy side, he was exiled by thee. Thou art, however, possessed of qualities which are thy very reverse of those possessed by him. Although virtuous and versed in morality, thou hast yet no right to a share in the kingdom owing to thy loss of sight. In consequence of his inoffensiveness and kindness, his righteousness, love of truth and energy, and his remembering the reverence that is due to thee, Yudhishthira patiently bears innumerable wrongs. Having bestowed on Duryodhana and Suvala's son and Karna, and Dussasana the management of the empire, how canst thou hope for prosperity? He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise. These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence. He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise. He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. He whose judgment dissociated from desire, followeth both virtue and profit, and who disregarding pleasure chooseth such ends as are serviceable in both worlds, is considered wise. They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise. He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom. They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom. He who striveth, having commenced anything, till it is completed, who never wasteth his time, and who hath his soul under control, is regarded wise. They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good. He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise. That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise. He who speaketh boldly, can converse on various subjects, knoweth the science of argumentation, possesseth genius, and can interpret the meaning of what is writ in books, is reckoned as wise. He whose studies are regulated by reason, and whose reason followeth the scriptures, and who never abstaineth from paying respect to those that are good, is called a wise man. He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorteth to unfair means for the acquisition of his objects, is a fool. He who, forsaking his own, concerneth himself with the objects of others, and who practiseth deceitful means for serving his friends, is called a fool. He who wisheth for those things that should not be desired, and forsaketh those that may legitimately be desired, and who beareth malice to those that are powerful, is regarded to be a foolish soul. He who regardeth his foe as his friend, who hateth and beareth malice to his friend, and who committeth wicked deeds, is said to be a person of foolish soul. O bull of the Bharata race, he who divulgeth his projects, doubteth in all things, and spendeth a long time in doing what requireth a short time, is a fool. He who doth not perform the Sraddha for the Pitris, nor worshippeth the deities, nor acquireth noble-minded friends, is said to be a person of foolish soul. That worst of men who entereth a place uninvited, and talketh much without being asked, and reposeth trust on untrustworthy wights, is a fool. That man who being himself guilty casteth the blame on others, and who though impotent giveth vent to anger, is the most foolish of men. That man, who, without knowing his own strength and dissociated from both virtue and profit, desireth an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence. O king, he who punisheth one that is undeserving of punishment, payeth homage to persons without their knowledge, and waiteth upon misers, is said to be of little sense. But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise. Who, again, is more heartless than he, who, though possessed of affluence, eateth himself and weareth excellent robes himself without distributing his wealth among his dependents? While one person committeth sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attacheth while those that enjoy the fruit escape unhurt. When a bowman shooteth an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applieth his intelligence (viciously); it may destroy an entire kingdom with the king. Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions. That Being who is One without a second, and whom, O king, thou hast not been able to comprehend, is Truth's self, and the Way to heaven, even like a boat in the ocean. There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defileth himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness. Even as a serpent devoureth animals living in holes, the earth devoureth these two, viz., a king who is incompetent to fight, and a Brahmana who doth not sojourn to holy places. A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked. O tiger among men, these two have not a will of their own, viz., those women who covet men simply because the latter are coveted by others of their sex, and that person who worships another simply because the latter is worshipped by others. These two are like sharp thorns afflicting the body, viz., the desires of a poor man, and the anger of the impotent. These two persons never shine because of their incompatible acts, viz., a householder without exertion, and a beggar busied in schemes. These two, O king, live (as it were) in a region higher than heaven itself, viz., a man of power endued with forgiveness, and poor man that is charitable. Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy. These two should be thrown into the water, tightly binding weights to their necks, viz., a wealthy man that doth not give away, and a poor man that is proud. These two, O tiger among men, can pierce the orb itself of the sun, viz., a mendicant accomplished in yoga, and a warrior that hath fallen in open fight. O bull of the Bharata race, persons versed in the Vedas have said that men's means are good, middling, and bad. Men also, O king, are good, indifferent, and bad. They should, therefore, be respectively employed in that kind of work for which they may be fit. These three, O king, cannot have wealth of their own, viz., the wife, the slave, and the son, and whatever may be earned by them would be his to whom they belong. Great fear springeth from these three crimes, viz., theft of other's property, outrage on other's wives, and breach with friend. These three, besides, being destructive to one's own self, are the gates of hell, viz., lust, anger, and covetousness. Therefore, every one should renounce them. These three should never be forsaken even in imminent danger, viz., a follower, one who seeks protection, saying,--I am thine,--and lastly one who hath come to your abode. Verily, O Bharata, liberating a foe from distress, alone amounteth in point of merit, to these three taken together, viz., conferring a boon, acquiring a kingdom, and obtaining a son. Learned men have declared that a king, although powerful, should never consult with these four, viz., men of small sense, men that are procrastinating, men that are indolent, and men that are flatterers. O sire, crowned with prosperity and leading the life of a householder, let these four dwell with thee, viz., old consanguineous, relatives, high-born persons fallen into adversity, poor friends, and issueless sisters. On being asked by the chief of the celestials, Vrihaspati, O mighty king declared four things capable of fructifying or occurring within a single day, viz., the resolve of the gods, the comprehensions of intelligent persons, the humility of learned men, and the destruction of the sinful. These four that are calculated to remove fear, bring on fear when they are improperly performed, viz., the Agni-hotra, the vow of silence, study, and sacrifice (in general). O bull of the Bharata race, these five fires, should be worshipped with regard by a person, viz., father, mother, fire (proper), soul and preceptor. By serving these five, men attain great fame in this world, viz., the gods, the Pitris, men, beggars, and guests. These five follow thee wherever thou goest, viz., friends, foes, those that are indifferent, dependants, and those that are entitled to maintenance. Of the five senses beholding to man, if one springeth a leak, then from that single hole runneth out all his intelligence, even like water running out from a perforated leathern vessel. The six faults should be avoided by a person who wisheth to attain prosperity, viz., sleep, drowsiness, fear, anger, indolence and procrastination. These six should be renounced like a splitting vessel in the sea, viz., a preceptor that cannot expound the scriptures, a priest that is illiterate, a king that is unable to protect, a wife that speaketh disagreeable words, a cow-herd that doth not wish to go to the fields, and a barber that wisheth to renounce a village for the woods. Verily, those six qualities should never be forsaken by men, viz., truth, charity, diligence, benevolence, forgiveness and patience. These six are instantly destroyed, if neglected, viz., kine, service, agriculture, a wife, learning, and the wealth of a Sudra. These six forget those who have bestowed obligations on them, viz., educated disciples, their preceptors; married persons, their mothers; persons whose desires have been gratified, women; they who have achieved success, they who had rendered aid; they who have crossed a river, the boat (that carried them over); and patients that have been cured, their physicians. Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six. O king, conduce to the happiness of men. These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others. These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative. He that succeedeth in gaining the mastery over the six that are always present in the human heart, being thus the master of his senses, never committeth sin, and therefore suffereth calamity. These six may be seen to subsist upon other six, viz., thieves, upon persons that are careless; physicians, on persons that are ailing; women, upon persons suffering from lust; priests, upon them that sacrifice; a king, upon persons that quarrel; and lastly men of learning, upon them that are without it. A king should renounce these seven faults that are productive of calamity, inasmuch as they are able to effect the ruin of even monarchs firmly established; these are women, dice, hunting, drinking, harshness of speech, severity of punishment, and misuse of wealth. These eight are the immediate indications of a man destined to destruction, viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a Brahmana's possessions, taking the life of Brahmana, taking a pleasure in reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting them on ceremonious occasions, and giving vent to spite when they ask for anything. These transgressions a wise man should understand, and understanding, eschew. These eight, O Bharata, are the very cream of happiness, and these only are attainable here, viz., meeting with friends, accession of immense wealth, embracing a son, union for intercourse, conversation with friends in proper times, the advancement of persons belong to one's own party, the acquisition of what had been anticipated, and respect in society. These eight qualities glorify a man, viz., wisdom, high birth, self-restraint, learning, prowess, moderation in speech gift according to one's power, and gratitude. This house hath nine doors, three pillars, and five witnesses. It is presided over by the soul. That learned man who knoweth all this is truly wise. O Dhritarashtra, these ten do not know what virtue is viz., the intoxicated, inattentive, the raving, the fatigued, the angry, the starving, the hasty, the covetous, the frightened, and the lustful. Therefore, he that is wise must eschew the company of these. In this connection is cited the old story about what transpired between Suyodhana and (Prahlada), the chief of the Asuras in relation to the latter's son. That king who renounceth lust and anger, who bestoweth wealth upon proper recipients, and is discriminating, learned, and active, is regarded as an authority of all men. Great prosperity attends upon that king who knoweth how to inspire confidence in others, who inflicteth punishment on those whose guilt hath been proved, who is acquainted with the proper measure of punishment, and who knoweth when mercy is to be shown. He is a wise person who doth not disregard even a weak foe; who proceeds with intelligence in respect of a foe, anxiously watching for an opportunity; who doth not desire hostilities with persons stronger than himself; and who displayeth his prowess in season. That illustrious person who doth not grieve when a calamity hath already come upon him, who exerteth with all his senses collected, and who patiently beareth misery in season, is certainly the foremost of persons, and all his foes are vanquished. He who doth not live away from hope uselessly, who doth not make friends with sinful persons, who never outrageth another's wife, who never betrayeth arrogance, and who never committeth a theft or showeth ingratitude or indulgeth in drinking is always happy. He who never boastfully striveth to attain the three objects of human pursuit, who when asked, telleth the truth, who quarreleth not even for the sake of friends, and who never becometh angry though slighted, is reckoned as wise. He who beareth not malice towards others but is kind to all, who being weak disputeth not with others, who speaketh not arrogantly, and forgeteth a quarrel, is praised everywhere. That man who never assumeth a haughty mien, who never censureth others praising himself the while, and never addresseth harsh words to others for getting himself, is ever loved by all. He who raketh not up old hostilities, who behaveth neither arrogantly nor with too much humility, and who even when distressed never committeth an improper act, is considered by respectable men a person of good conduct. He who exulteth not at his own happiness, nor delighteth in another's misery, and who repenteth not after having made a gift, is said to be a man of good nature and conduct. He who desireth to obtain a knowledge of the customs of different countries, and also the languages of different nations, and of the usages of different orders of men, knoweth at once all that is high and low; and wherever he may go, he is sure to gain an ascendancy over even those that are glad. The intelligent man who relinquisheth pride, folly, insolence, sinful acts, disloyalty towards the king, crookedness of behaviour, enmity with many, and also quarrels with men that are drunk, mad and wicked, is the foremost of his species. The very gods bestow prosperity upon him who daily practiseth self-restraint, purification, auspicious rites, worship of the gods, expiatory ceremonies, and other rites of universal observance. The acts of that learned man are well-conceived, and well-applied who formeth matrimonial alliances with persons of equal positions and not with those that are inferior, who placeth those before him that are more qualified, and who talketh, behaveth and maketh friendships with persons of equal position. He who eateth frugally after dividing the food amongst his dependants, who sleepeth little after working much, and who, when solicited giveth away even unto his foes, hath his soul under control, and calamities always keep themselves aloof from him. He whose counsels are well-kept and well-carried out into practice, and whose acts in consequence thereof are never known by others to injure men, succeedeth in securing even his most trifling objects. He who is intent upon abstaining from injury to all creatures, who is truthful, gentle, charitable, and pure in mind, shineth greatly among his kinsmen like a precious gem of the purest ray having its origin in an excellent mine. That man who feeleth shame even though his faults be not known to any save himself, is highly honoured among all men. Possessed of a pure heart and boundless energy and abstracted within himself, he shineth in consequence of his energy like the very sun. King Pandu consumed by a (Brahmana's) curse, had five sons born unto him in the woods that are like five Indras. O son of Ambika, thou hast brought up those children and taught them everything. They are obedient to thy commands. Giving them back their just share of the kingdom, O sire, filled with joy, be thou happy with thy sons. Then, O monarch, thou shalt inspire confidence in both the gods and men.'"
SECTION XXXIV
"Dhritarashtra said, 'Tell me what may be done by a person that is sleepless and burning with anxieties, for thou alone amongst us, O child, art versed in both religion and profit. Advise me wisely, O Vidura. O thou of magnanimous heart, tell me what is thou deemest to be beneficial for Ajatasatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask thee with anxious heart, O learned one, tell me what is exactly in Ajatasatru's mind,'
"Vidura said, 'Even if unasked, one should speak truly, whether his words be good or bad, hateful or pleasing, unto him whose defeat one doth not wish. I shall, therefore, say, O king, what is for the good of the Kurus. I shall say what is both beneficial and consistent with morality. Listen to me. Do not, O Bharata, set the heart upon means of success that are unjust and improper. A man of intelligence must not grieve if any purpose of his doth not succeed, notwithstanding the application of fair and proper means. Before one engageth in an act, one should consider the competence of the agent, the nature of the act itself, and its purpose, for all acts are dependent on these. Considering these one should begin an act, and not take it up on a sudden impulse. He that is wise should either do an act or desist from it fully considering his own ability, the nature of the act, and the consequence also of success. The king who knoweth not proportion or measure as regards territory, gain, loss, treasury, population, and punishment, cannot retain his kingdom long. He, on the other hand, who is acquainted with the measures of these as prescribed in treatises, being necessarily possessed of the knowledge of religion and profit, can retain his kingdom. As the stars are affected by the planets, so is this world affected by the senses, when they are directed, uncontrolled, to their respective objects. Like the moon during the lighted fortnight, calamities increase in respect of him who is vanquished by the five senses in their natural state, which ever lead him towards various acts. He who wisheth to control his counsellors before controlling his own self, or to subdue his adversaries before controlling his counsellors, at last succumbs deprived of strength. He, therefore, who first subdueth his own self regarding it as a foe, never faileth to subdue his counsellors and adversaries at last. Great prosperity waiteth upon him who hath subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acteth with judgment or who is blessed with patience. One's body, O king, is one's car; the soul within is the driver; and the senses are its steeds. Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performeth the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey; so one's senses, unsubdued, lead only to destruction. The inexperienced wight, who, led by this unsubdued senses, hopeth to extract evil from good and good from evil, necessarily confoundeth misery with happiness. He, who, forsaking religion and profit, followeth the lead of his senses, loseth without delay prosperity, life, wealth and wife. He, who is the master of riches but not of his senses, certainly loseth his riches in consequence of his want of mastery over his senses. One should seek to know one's self by means of one's own self, controlling one's mind, intellect, and senses, for one's self is one's friend as, indeed, it is one's own foe. That man, who hath conquered self by means of self, hath his self for a friend, for one's self is ever one's friend or foe. Desire and anger, O king, break through wisdom, just as a large fish breaks through a net of thin cords. He, who in this world regarding both religion and profit, seeketh to acquire the means of success, winneth happiness, possessing all he had sought. He, who, without subduing his five inner foes of mental origin, wisheth to vanquish other adversaries, is, in fact, overpowered by the latter. It is seen that many evil-minded kings, owing to want of mastery over their senses, are ruined by acts of their own, occasioned by the lust of territory. As fuel that is wet burneth with that which is dry, so a sinless man is punished equally with the sinful in consequence of constant association with the latter. Therefore, friendship with the sinful should be avoided. He that, from ignorance, faileth to control his five greedy foes, having five distinct objects, is overwhelmed by calamities. Guilelessness and simplicity, purity and contentment, sweetness of speech and self-restraint, truth and steadiness,--these are never the attributes of the wicked. Self-knowledge and steadiness, patience and devotion to virtue, competence to keep counsels and charity,--these,--O Bharata, never exist in inferior men. Fools seek to injure the wise by false reproaches and evil speeches, The consequence is, that by this they take upon themselves the sins of the wise, while the latter, freed from their sins, are forgiven. In malice lieth the strength of the wicked; in criminal code, the strength of kings, in attentions of the weak and of women; and in forgiveness that of the virtuous. To control speech, O king, is said to be most difficult. It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils. A forest pierced by arrows, or cut down by hatchets may again grow, but one's heart wounded and censured by ill-spoken words never recovereth. Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieveth day and night. A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, hath his senses taken away, and it is for this that he stoopeth to ignoble deeds. When the intellect becometh dim and destruction is nigh, wrong, looking like right., firmly sticketh to the heart. Thou dost not clearly see it, O bull of the Bharata race, that clouded intellect hath now possessed thy sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to thy commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, hath, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve thy reputation."
SECTION XXXV
"Dhritarashtra said, 'O thou of great intelligence, tell me again words such as these, consistent with religion and profit. My thirst for hearing them is not quenched. What thou sayst is charming!"
"Vidura said, 'Ablution in all the holy places and kindness to all creatures,--these two are equal. Perhaps, kindness to all creatures surpasseth the former. O master, show kindness unto all thy sons, for by that winning great fame in this world, thou wilt have heaven hereafter. As long as a man's good deeds are spoken of in this world, so long, O tiger among men, is he glorified in heaven. In this connection is cited an old story about the conversation between Virochana and Sudhanwan, both suitors for Kesini's hand. Once on a time, O king, there was a maiden of the name of Kesini, unrivalled for beauty; moved by the desire of obtaining a good husband, she resolved to choose her lord in Swayamvara. Then one of the sons of Diti, Virochana by name, went to that spot, desirous of obtaining the maiden. Beholding that chief of the Daityas, Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or are the sons of Diti superior? And why also should not Sudhanwan sit on the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini, are the best and at the top of all creatures, and this world is ours without doubt. Who are the gods, and who are the Brahmanas?' Kesini said, 'We will, O Virochana, stay here in this very pavilion. Sudhanwan will come here on the morrow, and let me see both of you sitting together.' Virochana said, 'O amiable and timid girl, I will do what thou sayst. Thou wilt behold Sudhanwan and myself met together in the morning.'
"Vidura continued, 'When the night had passed away and the solar disc had risen, Sudhanwan, O best of kings, came to that place where, O master, Virochana was waiting with Kesini. And Sudhanwan saw there both Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O bull of the Bharata race, rising up from hers, offered him a seat, water to wash his feet, and Arghya. And asked by Virochana (to share his seat) Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I cannot, however, suffer myself to be regarded as thy equal, and sit on it with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou deservest not, however, the same seat with me.' Sudhanwan said, 'Father and son. Brahmanas of the same age and equal learning, two Kshatriyas, two Vaisyas and two Sudras, can sit together on the same seat, Except these, no other can sit together. Your father used to pay his regards to me, taking a seat lower than that occupied by me. Thou art a child, brought tip in every luxury at home and thou understandest nothing.' Virochana said, 'Staking all the gold, kine, horses, and every other kind of wealth that we have among the Asuras, let us, O Sudhanwan, ask them this question that are able to answer.' Sudhanwan said, 'Let alone your gold, kine, and heroes, O Virochana? Making our lives forfeited, we will ask them this question that are competent.' Virochana said, 'Wagering our lives where shall we go? I will not appear before any of the gods and never before any among men.' Sudhanwan said, 'Having wagered our lives, we will approach thy father, for he, Prahlada, will never say an untruth even for the sake of his son.'
"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan, both moved by rage, proceeded to that place where Prahlada was. And beholding them together, Prahlada said, 'These two who had never before been companions, are now seen together coming hither by the same road, like two angry snakes. Have ye now become companions,--ye who were never companions before? I ask thee, O Virochana, has there been friendship between thee and Sudhanwan?' Virochana said, 'There is no friendship between me and Sudhanwan. On the other hand, we have both wagered our lives. O chief of the Asuras, I shall ask thee a question, do not answer it untruly!' Prahlada said, 'Let water, and honey and curds, be brought for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have been presented to me on my way hither. I shall ask thee a question. Prahlada, answer it truly! are Brahmanas superior, or is Virochana superior?' Prahlada said, O Brahmana, this one is my only son. Thou also art present here in person. How can one like us answer a question about which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine and other precious wealth that thou mayst have, but, O wise one, thou shouldst declare the truth when we two are disputing about it.' Prahlada said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who answereth not truly but falsely, a question that is put to him? I ask thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers like the deserted wife, who pineth, at night, beholding her husband sleeping in the arms of a co-wife; like a person who hath lost at dice, or who is weighed down with an unbearable load of anxieties. Such a man hath also to stay, starving outside the citygates, into which his admission is barred. Indeed, he that giveth false evidence is destined to always find his foes. He that speaketh a lie on account of an animal, casteth down from heaven five of his sires of the ascending order. He that speaketh a lie on account of a cow casteth down from heaven ten of his ancestors. A lie on account of a horse causeth the downfall of a hundred; and a lie on account of a human being, the downfall of a thousand of one's sires of the ascending order. An untruth on account of gold ruineth the members of one's race both born and unborn, while an untruth for the sake of land ruineth everything. Therefore, never speak an untruth for the sake of land.' Prahlada said, 'Angiras is superior to myself, and Sudhanwan is superior to thee, O Virochana. Mother also of Sudhanwan is superior to thy mother; therefore, thou, O Virochana, hath been defeated by Sudhanwan. This Sudhanwan is now the master of thy life. But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.' Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast not, from temptation, said an untruth, I grant thy son his life that is dear to thee. So here is thy son Virochana, O Prahlada, restored by me to thee. He shall, however, have to wash my feet in the presence of the maiden Kesini.'
"Vidura continued, 'For these reasons, O king of kings, it behoveth thee not to say an untruth for the sake of land. Saying an untruth from affection for thy son, O king, hasten not to destruction, with all thy children and counsellors. The gods do not protect men, taking up clubs in their hands after the manner of herdsmen; unto those, however, they wish to protect, they grant intelligence. There is no doubt that one's objects meet with success in proportion to the attention he directs to righteousness and morality. The Vedas never rescue from sin a deceitful person living by falsehood. On the other hand, they forsake him while he is on his death-bed, like newly fledged birds forsaking their nests. Drinking, quarrels, enmity with large numbers of men, all connections with connubial disputes, and severance of relationship between husband and wife, internal dissensions, disloyalty to the king,--these and all paths that are sinful, should, it is said, be avoided. A palmist, a thief turned into a merchant, a fowler, a physician, an enemy, a friend, and a minstrel, these seven are incompetent as witness. An Agnihotra performed from motives of pride, abstention from speech, practised from similar motives, study and sacrifice from the same motives,--these four, of themselves innocent, become harmful when practised unduly. One that setteth fire to a dwelling house, an administerer of poison, a pander, a vendor of the Soma-juice, a maker of arrows, an astrologer, one that injureth friends, an adulterer, one that causeth abortion, a violater of his preceptor's bed, a Brahmana addicted to drink, one that is sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas, and taker of bribes, one whose investiture with the sacred thread has been delayed beyond the prescribed age, one that secretly slayeth cattle, and one that slayeth him who prayeth for protection,--these all are reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct. A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. Decrepitude destroyeth beauty; ambitious hopes, patience; death, life, envy, righteousness, anger, prosperity, companionship with the low, good behaviour; lust, modesty, and pride, everything. Prosperity taketh its birth in good deeds, groweth in consequence of activity, driveth its roots deep in consequence of skill, and acquireth stability owing to self-control. Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and grateful ness,--these eight qualities shed a lustre upon their possessor. But, O sire, there is one endowment which alone can cause all these attributes to come together; the fact is, when the king honoureth a particular person, the royal favour can cause all these attributes to shed their lustre (on the favourite). Those eight, O king, in the world of men, are indications of heaven. Of the eight (mentioned below) four are inseparably connected, with the good, and four others are always followed by the good. The first four which are inseparably connected with the good, are sacrifice, gift, study and asceticism, while the other four that are always followed by the good, are self-restraint, truth, simplicity, and abstention from injury to all.
'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble. That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth which is fraught with deceit. Truth, beauty, acquaintance with the scriptures, knowledge, high birth, good behaviour, strength, wealth, bravery, and capacity for varied talk,--these ten are of heavenly origin. A sinful person, by committing sin, is overtaken by evil consequences. A virtuous man, by practising virtue, reapeth great happiness. Therefore, a man, rigidly resolved, should abstain from sin. Sin, repeatedly perpetrated, destroyeth intelligence; and the man who hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly practised, enhanceth intelligence; and the man whose intelligence hath increased, repeatedly practiseth virtue. The virtuous man, by practising virtue, goeth to regions of blessedness. Therefore, a man should, firmly resolved, practise virtue. He that is envious, he that injureth others deeply, he that is cruel, he that constantly quarreleth, he that is deceitful, soon meeteth with great misery for practising these sins. He that is not envious and is possessed of wisdom, by always doing what is good, never meeteth with great misery; on the other hand, he shineth everywhere. He that draweth wisdom from them that are wise is really learned and wise. And he that is wise, by attending to both virtue and profit, succeedeth in attaining to happiness. Do that during the day which may enable thee to pass the night in happiness; and do that during eight months of the year which may enable thee to pass the season of rains happily. Do that during youth which may ensure a happy old age; and do that during thy whole life here which may enable thee to live happily hereafter. The wise prize that food which is easily digested, that wife whose youth hath passed away, that hero who is victorious and that ascetic whose efforts have been crowned with success. The gap that is sought to be filled by wealth acquired wrongfully, remaineth uncovered, while new ones appear in other places. The preceptor controlleth them whose souls are under their own control; the king controlleth persons that are wicked; while they that sin secretly have their controller in Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of river-banks, of high-souled men, and the cause of woman's wickedness, cannot be ascertained. O king, he that is devoted to the worship of the Brahmanas, he that giveth away, he that behaveth righteously towards his relatives, and the Kshatriya that behaveth nobly, rule the earth for ever. He that is possessed of bravery, he that is possessed of learning, and he that knows how to protect others,--these three are always able to gather flowers of gold from the earth. Of acts, those accomplished by intelligence are first; those accomplished by the arms, second; those by the thighs, and those by bearing weights upon the head, are the very worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on foolish Dussasana, and on Karna, how canst thou hope for prosperity? Possessed of every virtue, the Pandavas, O bull of the Bharata race, depend on thee as their father. O, repose thou on them as on thy sons!"
SECTION XXXVI
"Vidura said, 'In this connection is cited the old story of the discourse between the son of Atri and the deities called Sadhyas is as heard by us. In days of old, the deities known by the name of Sadhyas questioned the highly wise and great Rishi of rigid vows (the son of Atri), while the latter was wandering in the guise of one depending on eleemosynary charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities known as Sadhyas. Beholding thee, we are unable to guess who thou art. It seemeth to us, however, that thou art possessed of intelligence and self-control in consequence of acquaintance with the scriptures. It, therefore, behoveth thee to discourse to us in magnanimous words fraught with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been heard by me that by untying all the knots in the heart by the aid of tranquillity, and by mastery over all the passions, and observance of true religion, one should regard both the agreeable and the disagreeable like his own self. One should not return the slanders or reproaches of others for the pain that is felt by him who beareth silently, consumeth the slanderer; and he that beareth, succeedeth also in appropriating the virtues of the slanderer. Indulge not in slanders and reproaches. Do not humiliate and insult others. Quarrel not with friends. Abstain from companionship with those that are vile and low. Be not arrogant and ignoble in conduct. Avoid words that are harsh and fraught with anger. Harsh words burn and scorch the very vitals, bones, heart, and the very sources of the life of men. Therefore, he, that is virtuous, should always abstain from harsh and angry words. That worst of men is of harsh and wrathful speech, who pierceth the vitals of others with wordy thorns, beareth hell in his tongue, and should ever be regarded as a dispenser of misery to men. The man that is wise, pierced by another's wordy arrows, sharp-pointed and smarting like fire or the sun, should, even if deeply wounded and burning with pain, bear them patiently remembering that the slanderer's merits become his. He that waiteth upon one that is good or upon one that is wicked, upon one that is possessed of ascetic merit or upon one that is a thief, soon taketh the colour from that companion of his, like a cloth from the dye in which it is soaked. The very gods desire his company, who, stung with reproach, returneth if not himself nor causeth others to return it, or who being struck doth not himself return the blow nor causeth other to do it, and who wisheth not the slightest injury to him that injureth him. Silence, it is said, is better than speech, if speak you must, then it is better to say the truth; if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality. A man becometh exactly like him with whom he liveth, or like him whom he regardeth, or like that which he wisheth to be. One is freed from those things from which one abstaineth, and if one abstaineth from everything he hath not to suffer even the least misery. Such a man neither vanquisheth others, nor is vanquished by others. He never injureth nor opposeth others. He is unmoved by praise or blame. He neither grieveth nor exalteth in joy. That man is regarded as the first of his species who wisheth for the prosperity of all and never setteth his heart on the misery of others, who is truthful in speech, humble in behaviour, and hath all his passions under control. That man is regarded as a mediocre in goodness who never consoleth others by saying what is not true; who giveth having promise; and who keepeth an eye over the weakness of others. These, however, are the indications of a bad man, viz., incapacity to be controlled; liability to be afflicted by dangers; proneness to give way to wrath, ungratefulness; inability to become another's friend, and wickedness of heart. He too is the worst of men, who is dissatisfied with any good that may come to him from others who is suspicious of his own self, and who driveth away from himself all his true friends. He that desireth prosperity to himself, should wait upon them that are good, and at times upon them that are indifferent, but never upon them that are bad. He that is wicked, earneth wealth, it is true, by putting forth his strength, by constant effort, by intelligence, and by prowess, but he can never win honest fame, nor can he acquire the virtues and manners of high families (in any of which he may be born).'
"Dhritarashtra said, 'The gods, they that regard both virtue and profit without swerving from either, and they that are possessed of great learning, express a liking for high families. I ask thee, O Vidura, this question,--what are those families that are called high?'
"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas, sacrifices, pure marriages, and gifts of food,--those families in which these seven exist or are practised duly, are regarded as high. There are high families who deviate not from the right course whose deceased ancestors are never pained (by witnessing the wrong-doings of their descendants), who cheerfully practise all the virtues, who desire to enhance the pure fame of the line in which they are born, and who avoid every kind of falsehood. Families that are high, fall down and become low owing to the absence of sacrifices, impure marriages, abandonment of the Vedas, and insults offered to Brahmanas. High families fall off and become low owing to their members disregarding or speaking ill of Brahmanas, or to the misappropriation, O Bharata, of what had been deposited with them by others. Those families that are possessed of members, wealth and kine, are not regarded as families if they be wanting in good manners and conduct, while families wanting in wealth but distinguished by manners and good conduct are regarded as such and win great reputation. Therefore, should good manners and good conduct be maintained with care, for, as regards wealth, it cometh or goeth. He that is wanting in wealth is not really wanting, but he that is wanting in manners and conduct is really in want. Those families that abound in kine and other cattle and in the produce of the field are not really worthy of regard and fame if they be wanting in manners and conduct. Let none in our race be a fomenter of quarrels, none serve a king as minister, none steal the wealth of others, none provoke intestine dissensions, none be deceitful or false in behaviour, and none eat before serving the Rishis, the gods, and guests. He, in our race, who slayeth Brahmanas, or entertaineth feelings of aversion towards them, or impedeth or otherwise injureth agriculture, doth not deserve to mix with us. Straw (for a seat), ground (for sitting upon), water (to wash the feet and face), and, fourthly sweet words,--these are never wanting in the houses of the good. Virtuous men devoted to the practice of righteous acts, when desirous of entertaining (guests), have these things ready for being offered with reverence. As the Sandal tree, O king, though thin, is competent to bear weights which timbers of other trees (much thicker) cannot; so they that belong to high families are always able to bear the weight of great cares which ordinary men cannot. He is no friend whose anger inspireth fear, or who is to be waited upon with fear. He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection. He that beareth himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector. He, whose heart is unsteady, or who doth not wait upon the aged, or who is of a restless disposition cannot make friends. Success (in the attainment of objects) forsaketh the person whose heart is unsteady, or who hath no control over his mind, or who is a slave of his senses, like swans forsaking a tank whose waters have dried up. They that are of weak minds suddenly give way to anger and are gratified without sufficient cause; they are like clouds that are so inconstant. The very birds of prey abstain from touching the dead bodies of those who having been served and benefited by friends, show ingratitude to the latter. Beest thou poor or beest thou rich, thou shouldst honour thy friends. Until some service is asked, the sincerity or otherwise of friends cannot be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth the understanding; and sorrow bringeth on disease. Grief, instead of helping the acquisition of his object, drieth up the body, and maketh one's foes glad. Therefore, do not yield to grief, Men repeatedly die and are reborn; repeatedly they wither away and grow; repeatedly they ask others for help, and they themselves are asked for help; repeatedly they lament and are lamented. Happiness and misery, plenty and want, gain and loss, life and death, are shared by all in due order. Therefore, he that is self-controlled should neither exult in joy nor repine in sorrow. The six senses are always restless. Through the most predominant one amongst them one's understanding escapeth in proportion to the strength it assumes, like water from a pot through its holes.'
"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has been deceived by me. He will surely exterminate in battle all my wicked sons. Everything, therefore, seems to me to be fraught with danger, and my mind is full of anxiety, O thou of great intelligence, tell me such words as may dispel my anxiety.'
"Vidura said, 'O sinless one, in nothing else than knowledge and asceticism, in nothing else than restraining the senses, in nothing else than complete abandonment of avarice, do I see thy good. Fear is dispelled by self-knowledge; by asceticism one winneth what is great and valuable; by waiting upon superiors learning is acquired; and peace is gained by self-restraint. They that desire salvation without having acquired the merit attainable by gifts, or that which is attainable by practising the ritual of the Vedas, do not sojourn through life, freed from anger and aversion. The happiness that may be derived from a judicious course of study, from a battle fought virtuously, from ascetic austerities performed rigidly, always increaseth at the end. They that are no longer in peace with their relatives, obtain no steep even if they have recourse to well-made beds; nor do they, O king, derive any plea. sure from women, or the laudatory hymns of bards and eulogists. Such persons can never practise virtue. Happiness can never be theirs, in this world. Honours can never be theirs, and peace hath no charm for them. Counsels that are for their benefit please them not. They never acquire what they have not, nor succeed in retaining what they have, O king, there is no other end for such men save destruction. As milk is possible in kine, asceticism in Brahmanas, and inconstancy in women, so fear is possible from relatives. Numerous thin threads of equal length, collected together, are competent to bear, from the strength of numbers, the constant rolling of the shuttle-cock over them. The case is even so with relatives that are good, O bull of the Bharata race, separated from one another, burning brands produce only smoke; but brought together they blaze forth into a powerful flame. The case is even so, O Dhritarashtra, with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe. And the tree that stands singly, though gigantic and strong and deep-rooted, hath its trunk soon smashed and twisted by a mighty wind. Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still. Thus he that is single, however, endowed with all the virtues, is regarded by foes as capable of being vanquished like an isolated tree by the wind. Relatives, again, in consequence of mutual dependence and mutual aid, grow together, like lotus-stalks in a lake. These must never be slain, viz., Brahmanas, kine, relatives, children, women, those whose food is eaten, and those also that yield by asking for protection. O king, without wealth no good quality can show itself in a person. If, however, thou art in health, thou canst achieve thy good, for he is dead who is unhealthy and ill. O king, anger is a kind of bitter, pungent, acrid, and hot drink, painful in its consequences: it is a kind of headache not born of any physical illness, and they that are unwise can never digest it. Do thou, O king, swallow it up and obtain peace. They that are tortured by disease have no liking for enjoyments, nor do they desire any happiness from wealth. The sick, however, filled with sorrow, know not what happiness is or what the enjoyments of wealth are. Beholding Draupadi won at dice, I told thee before, O king, these words,--They that are honest avoid deceit in play. Therefore, stop Duryodhana! Thou didst not, however, act according to my words. That is not strength which is opposed to softness. On the other hand, strength mixed with softness constitutes true policy which should ever be pursued. That prosperity which is dependent on crookedness alone is destined to be destroyed. That prosperity, however, which depends on both strength and softness, descends to sons and grandsons in tact. Let, therefore, thy sons cherish the Pandavas, and the Pandavas also cherish thy sons. O king, let the Kurus and the Pandavas, both having same friends and same foes, live together in happiness and prosperity. Thou art, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame unsullied, cherish thou the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not thy foes discover thy holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.'"
SECTION XXXVII
"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created, hath, O king, spoken of the following seven and ten kinds of men, as those that strike empty space with their fists, or seek to bend the vapoury bow of Indra in the sky, or desire to catch the intangible rays of the sun. These seven and ten kinds of foolish men are as follow: he who seeketh to control a person that is incapable of being controlled; he who is content with small gains; he who humbly pays court to enemies; he who seeks to restrain women's frailty; he who asketh him for gifts who should never be asked; he who boasteth, having done anything; he who, born in a high family, perpetrateth an improper deed; he who being weak always wageth hostilities with one that is powerful; he who talketh to a person listening scoffingly; he who desireth to have that which is unattainable; he who being a father-in-law, jesteth with his daughter-in-law; he who boasteth at having his alarms dispelled by his daughter-in-law; he who scattereth his own seeds in another's field; he who speaketh ill of his own wife; he who having received anything from another sayeth that he doth not remember it, he who, having given away anything in words in holy places, boasteth at home when asked to make good his words, and he who striveth to prove the truth of what is false. The envoys of Yama, with nooses in hand, drag those persons to hell. One should behave towards another just as that other behaveth towards him. Even this is consistent with social polity. One may behave deceitfully towards him that behaveth deceitfully, but honestly towards him that is honest in his behaviour. Old age killeth beauty; patience, hope; death, life; the practice of virtue, worldly enjoyments; lust, modesty; companionship with the wicked, good behaviour; anger, prosperity; and pride, everything.'
"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having hundred years for the period of his life. For what reason then, do not all men attain the allotted period?'
"Vidura said, 'Excess of pride, excess in speech, excess in eating, anger, the desire of enjoyment, and intestine dissensions,--these, O king, are six sharp swords that cut off the period of life allotted to creatures. It is these which kill men, and not death. Knowing this, blessed be thou!'
'He who appropriates to himself the wife of one who hath confided in him; he who violates the bed of his preceptor; that Brahmana, O Bharata, who becomes the husband of a Sudra woman, or drinks wines; he who commendeth Brahmanas or becometh their master, or taketh away the lands that support them; and he who taketh the lives of those who yield asking for protection, are all guilty of the sin of slaying Brahmanas. The Vedas declare that contact with these requires expiation. He that accepts the teaching of the wise; he that is acquainted with the rules of morality; he that is liberal; he that eateth having first dedicated the food to the gods and Pitris; he that envieth none; he that is incapable of doing anything that injureth others; he that is grateful, truthful, humble and learned, succeedeth in attaining to heaven.
'They are abundant, O king, that can always speak agreeable words. The speaker, however, is rare, as also the hearer, of words that are disagreeable but medicinal. That man who, without regarding what is agreeable or disagreeable to his master but keeping virtue alone in view, sayeth what is unpalatable, but medicinal, truly addeth to the strength of the king. For the sake of the family a member may be sacrificed; for the sake of the village, a family may be sacrificed; for the sake of a kingdom a village may be sacrificed; and for the sake of one's soul, the whole earth may be sacrificed. One should protect his wealth in view of the calamities that may overtake him; by his wealth one should protect his wives, and by both his wealth and wives one should protect his own self. From very olden times it hath been seen that gambling provoketh quarrels. Therefore, he that is wise, should not resort to it even in jest. O son of Pratipa, at the time of that gambling match I told thee, O king--this is not proper. But, O son of Vichitravirya, like medicine to a sick man, those words of mine were not agreeable to thee. O king, thou desirest to vanquish the sons of Pandu, who are just as peacocks of variegated plumage, whereas thy sons are all as crows. Forsaking lions thou art protecting jackals! O king, when the time cometh, thou wilt have to grieve for all this. That master, O sire, who doth not give vent to his displeasure with devoted servants zealously pursuing his good, enlisteth the confidence of his servants. In fact, the latter adhere to him even in distress. By confiscating the grants to one's servants or stopping their pay, one should not seek to amass wealth, for even affectionate counsellors deprived of their means of life and enjoyment, turn against him and leave him (in distress). Reflecting first on all intended acts and adjusting the wages and allowances of servants with his income and expenditure, a king should make proper alliances, for there is nothing that cannot be accomplished by alliances. That officer who fully understanding the intentions of his royal master dischargeth all duties with alacrity, and who is respectable himself and devoted to his master, always telleth what is for his master's good, and who is fully acquainted with the extent of his own might and with that also of those against, whom he may be engaged, should be regarded by the king as his second self. That servant, however, who commanded (by his master) disregardeth the latter's injunctions and who enjoined to do anything refuseth to submit, proud as he is of his own intelligence and given to arguing against his master, should be got rid of without the least delay. Men of learning say that a servant should be endued with these eight qualities, viz., absence of pride, ability, absence of procrastination, kindness, cleanliness, incorruptibility, birth in a family free from the taint of disease, and weightiness of speech. No man should confidently enter an enemy's house after dusk even with notice. One should not at night lurk in the yard of another's premises, nor should one seek to enjoy a woman to whom the king himself might make love. Never set thyself against the decision to which a person hath arrived who keepeth low company and who is in the habit of consulting all he meeteth. Never tell him,--I do not believe thee,--but assigning some reason send him away on a pretext. A king who is exceedingly merciful, a woman of lewd character, the servant of a king, a son, a brother, a widow having an infant son one serving in the army, and one that hath suffered great losses, should never be engaged in pecuniary transactions of lending or borrowing. These eight qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance with scriptures, self-restraint, prowess, moderation in speech, gift to the extent of one's power, and gratefulness. These high qualities, O sire, are necessarily brought together by one only by gifts. When the king favours a person, that incident (of royal favour) bringeth in all others and holdeth them together. He that performeth ablutions winneth these ten, viz., strength, beauty, a clear voice, capacity to utter all the alphabetical sounds, delicacy of touch, fineness of scent, cleanliness, gracefulness, delicacy of limbs, and beautiful women. He that eateth sparingly winneth these six, viz., health, long life, and ease; his progeny also becometh healthy, and nobody reproacheth him for gluttony. One should not give shelter to these in his house, viz., one that always acteth improperly, one that eateth too much, one that is hated by all, one that is exceedingly deceitful, one that is cruel, one that is ignorant of the proprieties of time and place, and one that dresseth indecently. A person, however distressed, should never solicit a miser for alms, or one that speaketh ill of others, or one that is unacquainted with the shastras, or a dweller in the woods, or one that is cunning, or one that doth not regard persons worthy of regard, or one that is cruel, or one that habitually quarrels with others, or one that is ungrateful. A person should never wait upon these six worst of men, viz., one that is a foe, one that always errs, one that is wedded to falsehood, one that is wanting in devotion to the gods, one that is without affection, and one that always regards himself competent to do everything. One's purposes depend (for their success) on means; and means are dependent, again, on the nature of the purposes (sought to be accomplished by them). They are intimately connected with each other, so that success depends on both. Begetting sons and rendering them independent by making some provision for them, and bestowing maiden daughters on eligible persons, one should retire to the woods, and desire to live as a Muni. One should, for obtaining the favours of the Supreme Being, do that which is for the good of all creatures as also for his own happiness, for it is this which is the root of the successful of all one's objects. What anxiety hath he for a livelihood that hath intelligence, energy, prowess, strength, alacrity and perseverance?
'Behold the evils of a rupture with the Pandavas which would sadden the very gods with Sakra. These are, first, enmity between them that are all thy sons; secondly, a life of continued anxiety; thirdly, the loss of the fair fame of the Kurus; and lastly, the joy of those that are thy enemies. The wrath of Bhishma, O thou of the splendour of Indra, of Drona, and the king Yudhishthira, will consume the whole world, like a comet of large proportions falling transversely on the earth. Thy hundred sons and Karna and the sons of Pandu can together rule the vast earth with the belt of the seas. O king, the Dhartarashtras constitute a forest of which the Pandavas are, I think, tigers. O, do not cut down that forest with its tigers! O, let not the tigers be driven from that forest! There can be no forest without tigers, and no tigers without a forest. The forest shelters the tigers and tigers guard the forest!'
They that are sinful never seek so much to ascertain the good qualities of others as to ascertain their faults. He that desires the highest success in all matters connected with worldly profit, should from the very beginning practise virtue, for true profit is never separated from heaven. He whose soul hath been dissociated from sin and firmly fixed on virtue, hath understood all things in their natural and adventitious states; he that followeth virtue, profit, and desire, in proper seasons, obtaineth, both here and hereafter, a combination of all three. He that restraineth the force of both anger and joy, and never, O king, loseth his senses under calamities, winneth prosperity. Listen to me, O king. Men are said to have five different kinds of strength, Of these, the strength of arms is regarded to be of the most inferior kind. Blessed be thou, the acquisition of good counsellors is regarded as the second kind of strength. The wise have said that the acquisition of wealth is the third kind of strength. The strength of birth, O king, which one naturally acquireth from one's sires and grandsires, is regarded as the fourth kind of strength. That, however, O Bharata, by which all these are won, and which is the foremost of all kinds of strength, is called the strength of the intellect. Having provoked the hostility of a person who is capable of inflicting great injury on a fellow creature, one should not gather assurance from the thought that one liveth at a distance from the other. Who that is wise that can place his trust on women, kings, serpents, his own master, enemies, enjoyments, and period of life? There are no physicians nor medicines for one that hath been struck by the arrow of wisdom. In the case of such a person neither the mantras of homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor any of the antidotes of poison, are of any efficacy. Serpents, fire, lions, and consanguineous relatives,--none of these, O Bharata, should be disregarded by a man; all of these are possessed of great power. Fire is a thing of great energy in this world. It lurketh in wood and never consumeth it till it is ignited by others. That very fire, when brought out by friction, consumeth by its energy not only the wood in which it lurketh, but also an entire forest and many other things. Men of high lineage are just like fire in energy. Endued with forgiveness, they betray no outward symptoms of wrath and are quiet like fire in wood. Thou, O king, with thy sons art possessed of the virtue of creepers, and the sons of Pandu are regarded as Sala trees. A creeper never groweth unless there is a large tree to twine round. O king, O son of Ambika, thy son is as a forest. O sire, know that the Pandavas are the lions of that forest. Without its lions the forest is doomed to destruction, and lions also are doomed to destruction without the forest (to shelter them).'"
SECTION XXXVIII
"Vidura said, 'The heart of a young man, when an aged and venerable person cometh to his house (as a guest), soareth aloft. By advancing forward and saluting him, he getteth it back. He that is self-controlled, first offering a seat, and bringing water and causing his guest's feet to be washed and making the usual enquiries of welcome, should then speak of his own affairs, and taking everything into consideration, offer him food. The wise have said that man liveth in vain in whose dwelling a Brahmana conversant with mantras doth not accept water, honey and curds, and kine from fear of being unable to appropriate them, or from miserliness and unwillingness with which the gifts are made. A physician, a maker of arrows, even one that hath given up the vow of Brahmacharya before it is complete, a thief, a crooked-minded man, a Brahmana that drinks, one that causeth miscarriage, one that liveth by serving in the army, and one that selleth the Vedas, when arrived as a guest, however undeserving he may be the offer of water should be regarded (by a householder) as exceedingly dear. A Brahmana should never be a seller of salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame, meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and treacle. He that never giveth way to anger, he that is above grief, he that is no longer in need of friendship and quarrels, he that disregardeth both praise and blame, and he that standeth aloof from both what is agreeable and disagreeable, like one perfectly withdrawn from the world, is a real Yogin of the Bhikshu order. That virtuous ascetic who liveth on rice growing wild, or roots, or potherbs, who hath his soul under control, who carefully keepeth his fire for worship, and dwelling in the woods is always regardful of guests, is indeed, the foremost of his brotherhood. Having wronged an intelligent person, one should never gather assurance from the fact that one liveth at a distance from the person wronged. Long are the arms which intelligent persons have, by which they can return wrongs for wrongs done to them, One should never put trust on him who should not be trusted, nor put too much trust on him who should be trusted, for the danger that ariseth from one's having reposed trust on another cutteth off one's very roots. One should renounce envy, protect one's wives, give to others what is their due, and be agreeable in speech. One should be sweet-tongued and pleasant in his address as regards one's wives, but should never be their slave. It hath been said that wives that are highly blessed and virtuous, worthy of worship and the ornaments of their homes, are really embodiments of domestic prosperity. They should, therefore, be protected particularly. One should devolve the looking over of his inner apartments on his father; of the kitchen, on his mother; of the kine, on somebody he looks upon as his own self, but as regards agriculture, one should look over it himself. One should look after guests of the trader-caste through his servants, and those of the Brahmana caste through his sons. Fire hath its origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy of those (i.e., fire, Kshatriyas, and iron) can affect all things but is neutralised as soon as the things come in contact with their progenitors. Fire lieth concealed in wood without showing itself externally. Good and forgiving men born of high families and endued with fiery energy, do not betray any outward symptoms of what is within them. That king whose counsels cannot be known by either outsiders or those about him, but who knoweth the counsels of others through his spies, enjoyeth his prosperity long. One should never speak of what one intends to do. Let anything thou doest in respect of virtue, profit, and desire, be not known till it is done. Let counsels be not divulged. Ascending on the mountain-top or on the terrace of a palace, or proceeding to a wilderness devoid of trees and plants, one should, in secrecy, mature his counsels. O Bharata, neither a friend who is without learning, nor a learned friend who hath no control over his senses, deserveth to be a repository of state secrets. O king, never make one thy minister without examining him well, for a king's finances and the keeping of his counsels both depend on his minister. That king is the foremost of rulers, whose ministers know his acts in respect of virtue, profit and desire, only after they are done. The king whose counsels are kept close, without doubt, commandeth success. He that from ignorance committeth acts that are censurable, loseth his very life in consequence of the untoward results of those acts. The doing of acts that are praise-worthy is always attended with ease. Omission to do such acts leadeth to repentance. As a Brahmana without having studied the Vedas is not fit to officiate at a Sraddha (in honour of the Pitris), so he that hath not heard of the six (means for protecting a kingdom) deserveth not to take part in political deliberations. O king, he that hath an eye upon increase, decrease, and surplus, he that is conversant with the six means and knoweth also his own self, he whose conduct is always applauded, bringeth the whole earth under subjection to himself. He whose anger and joy are productive of consequences, he who looketh over personally what should be done, he who hath his treasury under his own control, bringeth the whole earth under subjection to himself. The king should be content with the name he wins and the umbrella that is held over his head. He should divide the wealth of the kingdom among these that serve him. Alone he should not appropriate everything. A Brahmana knoweth a Brahmana, the husband understandeth the wife, the king knoweth the minister, and monarchs know monarchs. A foe that deserveth death, when brought under subjection should never be set free. If one be weak one should pay court to one's foe that is stronger, even if the latter deserves death; but one should kill that foe as soon as one commandeth sufficient strength, for, if not killed, dangers soon arise from him. One should, with an effort, control his wrath against the gods, kings, Brahmanas, old men, children, and those that are helpless. He that is wise should avoid unprofitable quarrels such as fools only engage in. By this one winneth great fame in this world and avoideth misery and unhappiness. People never desire him for a master whose grace is fruitless and whose wrath goest for nothing, like women never desiring him for a husband who is a eunuch. Intelligence doth not exist for the acquisition of wealth, nor is idleness the cause of adversity; the man of wisdom only knoweth, and not others, the cause of the diversities of condition in this world. The fool, O Bharata, always disregardeth those that are elderly in years, and eminent in conduct and knowledge, in intelligence, wealth, and lineage. Calamities soon come upon them that are of wicked disposition, devoid of wisdom, envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness, gift, observance of the established rules of intercourse, and speech well-controlled, bring all creatures under subjection. He that is without deceitfulness, he that is active, grateful, intelligent, and guileless, even if his treasury be empty, obtaineth friends, counsellors, and servants. Intelligence, tranquillity of mind, self-control, purity, absence of harsh speech and unwillingness to do anything disagreeable to friends,--these seven are regarded as the fuel of prosperity's flame. The wretch who doth not give to others their due, who is of wicked soul, who is ungrateful, and shameless, should, O king, be avoided. The guilty person who provoketh another about him that is innocent, cannot sleep peacefully at night, like a person passing the night with a snake in the same room. They, O Bharata, who upon being angry endanger one's possessions and means of acquisition, should always be propitiated like the very gods. Those objects that depend upon women, careless persons, men that have fallen away from the duties of their caste, and those that are wicked in disposition, are doubtful of success. They sink helplessly. O king, like a raft made of stone, who have a woman, a deceitful person, or a child, for their guide. They that are competent in the general principles of work, though not in particular kinds of work are regarded by men as learned and wise for particular kinds of work, are subsidiary, That man who is highly spoken of by swindlers, mimes and women of ill fame, is more dead than alive, Forsaking these mighty bowmen of immeasurable energy, viz., the son of Pandu, thou hast. O Bharata, devolved on Duryodhana, the cares of a mighty empire. Thou shalt, therefore, soon see that swelling affluence fall off, like Vali fallen off from the three worlds.'"
SECTION XXXIX
"Dhritarashtra said, 'Man is not the disposer of either his prosperity or adversity. He is like a wooden doll moved by strings. Indeed, the Creator hath made man subject to Destiny. Go on telling me, I am attentive to what thou sayest.'
"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati himself incurreth reproach and the charge of ignorance, one becometh agreeable by gift, another by sweet words, a third by the force of incantation and drugs. He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise. One attributeth everything good to him one loveth; and everything evil to him one hateth. O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly which leadeth to loss. On the other hand, that loss even should be regarded highly which would bring on gain. That is no loss, O king, which bringeth on gain. That, however, should be reckoned as loss which is certain to bring about greater losses still. Some become eminent in consequence of good qualities; others become so in consequence of wealth. Avoid them, O Dhritarashtra, that are eminent in wealth but destitute of good qualities!'
"Dhritarashtra said, 'All that you sayest is approved by the wise and is for my future good. I dare not, however, abandon my son. It is well-known that where there is righteousness there is victory.'
"Vidura said, 'He that is graced with every virtue and is endued with humility, is never indifferent to even the minutest sufferings of living creatures. They, however, that are ever employed in speaking ill of others, always strive with activity quarrelling with one another and in all matters, calculated to give pain to others. There is sin in accepting gifts from, and danger in making gifts to them, whose very sight is inauspicious and whose companionship is fraught with danger. They that are quarrelsome, covetous, shameless, deceitful, are known unrighteous, and their companionship should always be avoided. One should also avoid those men that are endued with similar faults of a grave nature, When the occasion that caused the friendship is over the friendship of those that are low, the beneficial result of that connection, and the happiness also derivable from it, all come to an end. They then strive to speak ill of their (late) friend and endeavour to inflict loss on him, and if the loss they sustain be even very small, for all that they, from want of self-control, fail to enjoy peace. He that is learned, examining everything carefully and reflecting well, should, from a distance, avoid the friendship of vile and wicked-minded persons such as these. He that helpeth his poor and wretched and helpless relatives, obtain children and animals and enjoyeth prosperity that knoweth no end. They that desire their own benefit should always succour their relatives. By every means, therefore, O king, do thou seek the growth of thy race. Prosperity will be thine, O Monarch, if thou behavest well towards all thy relatives. Even relatives that are destitute of good qualities should be protected. O bull of the Bharata race, how much more, therefore, should they be protected that are endued with every virtue and are humbly expectant of thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a few villages be assigned to them for their maintenance. By acting thus, O king, fame will be thine in this world. Thou art old; thou shouldst, therefore, control thy sons. I should say what is for thy good. Know me as one that wishes well to thee. He that desireth his own good should never quarrel, O sire, with his relatives. O bull of the Bharata race, happiness should ever be enjoyed with one's relatives, and not without them, to eat with one another, to talk with one another, and to love one another, are what relatives should always do. They should never quarrel. In this world it is the relatives that rescue, and the relatives that ruin (relatives). Those amongst them that are righteous rescue; while those that are unrighteous sink (their brethren). O king, be thou, O giver of honours, righteous in thy conduct towards the sons of Pandu. Surrounded by them, thou wouldst be unconquerable by thy foes. If a relative shrinks in the presence of a prosperous relative, like a deer at sight of a hunter armed with arrows, then the prosperous relative hath to take upon himself all the sins of the other. O best of men, repentance will be thine (for this thy inaction at present) when in future thou wilt hear of the death of either the Pandavas or thy sons. O, think of all this. When life itself is unstable, one should in the very beginning avoid that act in consequence of which one would have to indulge in regrets having entered the chamber of woe. True it is that a person other than Bhargava, the author of the science of morality is liable to commit actions that go against morality. It is seen, however, that a just notion of consequence is present in all persons of intelligence. Thou art an aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the sons of Pandu, it is thy duty, O king of men, to undo them all. Re-instating them in their position, thou wilt, in this world, be cleansed of all thy sins and be, O king of men, an object of worship with even those that have their souls under control. Reflecting on the well-spoken words of the wise according to their consequences, he that engageth in acts never loseth fame. The knowledge imparted by even men of learning and skill is imperfect, for that which is sought to be inculcated is ill-understood, or, if understood, is not accomplished in practice. That learned person who never doth an act, the consequences of which are sin and misery, always groweth (in prosperity). The person, however, of wicked soul, who from folly pursueth his sinful course commenced before falleth into a slough of deep mire. He that is wise should ever keep in view the (following) six conduits by which counsels become divulged, and he that desireth success and a long dynasty should ever guard himself from those six. They are, intoxication, sleep, inattention to spies, set over one by another, one's own demeanour as dependent on the working of one's own heart, confidence reposed on a wicked counsellor, and unskilful envoys. Knowing these six doors (through which counsels are divulged), he that keepeth them shut while pursuing the attainment of virtue, profit, and desire, succeedeth in standing over the heads of his foes. Without an acquaintance with the scriptures and without waiting upon the old, neither virtue nor profit can be known (or won) by persons blessed even with the intelligence of Vrihaspati. A thing is lost if cast into the sea; words are lost if addressed to one that listens not; the scriptures are lost on one that hath not his soul under control; and a libation of clarified butter is lost if poured over the ashes left by a fire that is extinguished. He that is endued with the intelligence maketh friendships with those that are wise, having first examined by the aid of his intelligence, repeatedly searching by his understanding, and using his ears, eyes, and judgment. Humility removeth obloquy, ears, failure, prowess; forgiveness always conquereth anger; and auspicious rites destroy all indications of evil. One's lineage, O king, is tested by his objects of enjoyment, place of birth, house, behaviour, food, and dress. When an object of enjoyment is available, even that one who hath attained emancipation is not unwilling to enjoy; what, again, need be said of him that is yet wedded to desire? A king should cherish a counsellor that worshippeth persons of wisdom, is endued with learning, virtue, agreeable appearance, friends, sweet speech, and a good heart. Whether of low or high birth, he who doth not transgress the rules of polite intercourse, who hath an eye on virtue, who is endued with humility and modesty, is superior to a hundred persons of high birth. The friendship of those persons never cooleth, whose hearts, secret pursuits, and pleasures, and acquirements, accord in every respect. He that is intelligent should avoid an ignorant person of wicked soul, like a pit whose mouth is covered with grass, for friendship with such a person can never last. The man of wisdom should never contract friendship with those that are proud, ignorant, fierce, rash and fallen off from righteousness. He that is grateful, virtuous, truthful, large-hearted, and devoted, and he that hath his senses under control, preserveth his dignity, and never forsaketh a friend, should be desired for a friend. The withdrawal of the senses from their respective objects is equivalent to death itself. Their excessive indulgence again would ruin the very gods. Humility, love of all creatures, forgiveness, and respect for friends,--these, the learned have said, lengthen life. He who with a firm resolution striveth to accomplish by a virtuous policy purposes that have once been frustrated, is said to possess real manhood. That man attaineth all his objects, who is conversant with remedies to be applied in the future, who is firmly resolved in the present, and who could anticipate in the past how an act begun would end. That which a man pursueth in word, deed, and thought, winneth him for its own; therefore, one should always seek that which is for his good. Effort after securing what is good, the properties of time, place, and means, acquaintance with the scriptures, activity, straightforwardness, and frequent meetings with those that are good,--these bring about prosperity. Perseverance is the root of prosperity, of gain, and of what is beneficial. The man that pursueth an object with perseverance and without giving it up in vexation, is really great, and enjoyeth happiness that is unending. O sire, there is nothing more conducive of happiness and nothing more proper for a man of power and energy as foregiveness in every place and at all times. He that is weak should forgive under all circumstances. He that is possessed of power should show forgiveness from motives of virtue; and he, to whom the success or failure of his objects is the same, is naturally forgiving. That pleasure the pursuit of which doth not injure one's virtue and profit, should certainly be pursued to one's fill. One should not, however, act like a fool by giving free indulgence to his senses. Prosperity never resides in one who suffers himself to be tortured by a grief, who is addicted to evil ways, who denies Godhead, who is idle, who hath not his senses under control, and who is divested of exertion. The man that is humble, and who from humility is modest is regarded as weak and persecuted by persons of misdirected intelligence. Prosperity never approacheth from fear the person that is excessively liberal, that giveth away without measure, that is possessed of extraordinary bravery, that practiseth the most rigid vows, and that is very proud of his wisdom. Prosperity doth not reside in one that is highly accomplished, nor in one that is without any accomplishment. She doth not desire a combination of all the virtues, nor is she pleased with the total absence of all virtues. Blind, like a mad cow, prosperity resides with some one who is not remarkable. The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring; and the fruits of wealth are enjoyment and charity. He that performeth acts tending to secure his prosperity in the other world with wealth acquired sinfully, never reapeth the fruits of these acts in the other world, in consequence of the sinfulness of the acquisitions (spent for the purpose). In the midst of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of dangers and alarms or in view of deadly weapons upraised for striking him, he that hath strength of mind entertaineth no fear. Exertion, self-control, skill, carefulness, steadiness, memory, and commencement of acts after mature deliberation,--know that these are the roots of prosperity. Austerities constitute the strength of ascetics; the Vedas are the strength of those conversant with them; in envy lieth the strength of the wicked; and in forgiveness, the strength of the virtuous. These eight, viz., water, roots, fruits, milk, clarified butter (what is done at) the desire of a Brahmana, (or at) the command of a preceptor, and medicine, are not destructive of a vow. That which is antagonistic to one's own self, should never be applied in respect of another. Briefly even this is virtue. Other kinds of virtue there are, but these proceed from caprice. Anger must be conquered by forgiveness; and the wicked must be conquered by honesty; the miser must be conquered by liberality, and falsehood must be conquered by truth. One should not place trust on a woman, a swindler, an idle person, a coward, one that is fierce, one that boasts of his own power, a thief, an ungrateful person, and an atheist. Achievements, period of life, fame, and power--these four always expand in the case of him that respectfully saluteth his superiors and waiteth upon the old. Do not set thy heart after these objects which cannot be acquired except by very painful exertion, or by sacrificing righteousness, or by bowing down to an enemy. A man without knowledge is to be pitied; an act of intercourse that is not fruitful is to be pitied; the people of a kingdom that are without food are to be pitied; and a kingdom without a king is to be pitied. These constitute the source of pain and weakness to embodied creatures; the rains, decay of hills and mountains; absence of enjoyment, anguish of women; and wordy arrows of the heart. The scum of the Vedas is want of study; of Brahmanas, absence of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste woman, curiosity; of women, exile from home. The scum of gold is silver; of silver, tin; of tin, lead; and of lead, useless dross. One cannot conquer sleep by lying down; women by desire; fire by fuel; and wine by drinking. His life is, indeed, crowned with success who hath won his friends by gifts, his foes in battle, and wife by food and drink; they who have thousands live; they, who have hundreds, also live. O Dhritarashtra, forsake desire. There is none who cannot manage to live by some means or other. Thy paddy, wheat, gold, animals, and women that are on earth all cannot satiate even one person .. Reflecting on this, they that are wise never grieve for want of universal dominion. O king, I again tell thee, adopt an equal conduct towards thy children, i.e., towards the sons of Pandu and thy own sons.'"
SECTION XL
"Vidura said, 'Worshipped by the good and abandoning pride, that good man who pursueth his objects without outstepping the limits of his power, soon succeedeth in winning fame, for they that are good, when gratified with a person, are certainly competent to bestow happiness on him. He that forsaketh, of his own accord, even a great object owing to its being fraught with unrighteousness, liveth happily, casting off all foes, like a snake that hath cast off its slough. A victory gained by an untruth, deceitful conduct towards the king, and insincerity of intentions expressed before the preceptor,--these three are each equal to the sin of slaying a Brahmana. Excessive envy, death, and boastfulness, are the causes of the destruction of prosperity. Carelessness in waiting upon preceptor, haste, and boastlessness, are the three enemies of knowledge. Idleness, inattention, confusion of the intellect, restlessness, gathering for killing time, haughtiness, pride, and covetous ness,--these seven constitute, it is said, the faults of students in the pursuit of learning. How can they that desire pleasure have knowledge? Students, again, engaged in the pursuit of learning, cannot have pleasure. Votaries of pleasure must give up knowledge, and votaries of knowledge must give up pleasure. Fire is never gratified with fuel (but can consume any measure thereof). The great ocean is never gratified with the rivers it receives (but can receive any number of them). Death is never gratified even with entire living creatures. A beautiful woman is never gratified with any number of men (she may have). O king, hope killeth patience; Yama killeth growth; anger killeth prosperity; miserliness killeth fame; absence of tending killeth cattle; one angry Brahmana destroyeth a whole kingdom. Let goats, brass, silver, honey, antidotes of poison, birds, Brahmanas versed in the Vedas, old relatives, and men of high birth sunk in poverty, be always present in thy house. O Bharata, Manu hath said that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron, copper, conch-shells, salagram (the stony-image of Vishnu with gold within) and gorochana should always be kept in one's house for the worship of the gods. Brahmanas, and guests, for all those objects are auspicious. O sire, I would impart to thee another sacred lesson productive of great fruits, and which is the highest of all teachings, viz., virtue should never be forsaken from desire, fear, or temptation, nay, nor for the sake of life itself. Virtue is everlasting; pleasure and pain are transitory; life is, indeed, everlasting but its particular phases are transitory. Forsaking those which are transitory, betake thyself to that which is everlasting, and let contentment be thine, for contentment is the highest of all acquisitions. Behold, illustrious and mighty kings, having ruled lands abounding with wealth and corn, have become the victims of the Universal Destroyer, leaving behind their kingdoms and vast sources of enjoyment. The son brought up with anxious care, when dead, is taken up and carried away by men (to the burning ground). With the dishevelled hair and crying piteously, they then cast the body into the funeral pyre, as if it were a piece of wood. Others enjoy the deceased's wealth, while birds and fire feast on the elements of his body. With two only he goeth to the other world, viz., his merits and his sins which keep him company. Throwing away the body, O sire, relatives, friends, and sons retrace their steps, like birds abandoning trees without blossoms and fruits. The person cast into the funeral pyre is followed only by his own acts. Therefore, should men carefully and gradually earn the merit of righteousness. In the world above this, and also in that below this, there are regions of great gloom and darkness. Know, O king, that those are regions where the senses of men are exceedingly afflicted. Oh, let not any of those places to thine. Carefully listening to these words, if thou canst act according to them, thou wilt obtain great fame in this world of men, and fear will not be thine here or hereafter. O Bharata, the soul is spoken of as a river; religious merit constitutes its sacred baths; truth, its water; self-control, its banks; kindness, its waves. He that is righteous purifieth himself by a bath therein, for the soul is sacred, and the absence of desire is the highest merit. O king, life is a river whose waters are the five senses, and whose crocodiles and sharks are desire and anger. Making self-control thy raft, cross thou its eddies which are represented by repeated births! Worshipping and gratifying friends that are eminent in wisdom, virtue, learning, and years, he that asketh their advice about what he should do and should not do, is never misled. One should restrain one's lust and stomach by patience; one's hands and feet by one's eyes; one's eyes and ears by one's mind; and one's mind and words by one's acts. That Brahmana who never omitteth to perform his ablutions, who always weareth his sacred thread, who always attendeth to the study of the Vedas, who always avoideth food that is unclean, who telleth the truth and performeth acts in honour of his preceptor, never falleth off from the region of Brahma. Having studied the Vedas, poured libations into fire, performed sacrifices, protected subjects, sanctified his soul by drawing weapons for protecting kine and Brahmanas, and died on the field of battle, the Kshatriya attaineth to heaven. Having studied the Vedas, and distributed in proper time, his wealth among Brahmanas, Kshatriyas, and his own dependents, and inhaled the sanctified smoke of the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in due order, and having burnt his sins, by gratifying them, and then peacefully casting off his body, the Sudra enjoyeth the bliss of heaven. The duties of the four orders are thus set forth before thee. Listen now to the reason of my speech as I discourse it. Yudhishthira, the son of Pandu, is falling off from the duties of the Kshatriya order. Place him, therefore, O king, in a position to discharge the duties of kings.'
"Dhritarashtra said, It is even so as thou always teachest me. O amiable one, my heart also inclineth that very way of which thou tellest me. Although, however, I incline in my mind towards the Pandavas even as thou teachest me to do, yet as soon as I come in contact with Duryodhana it turneth off in a different way. No creature is able to avert fate. Indeed, Destiny, I think, is certain to take its course; individual exertion is futile.'"
SECTION XLI
(Sanat-sujata Parva)
"Dhritarashtra said, 'If there is anything still left unsaid by thee, O Vidura, say it then, as I am ready to listen to thee. The discourse is, indeed, charming.'
"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.'
"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.'
"Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.'
"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?'
"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"
SECTION XLII
"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge. And the king questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the opinion that there is no Death. Again it is said that the gods and the Asuras, practise ascetic austerities in order to avoid death. Of these two opinions, then, which is true?'
"Sanat-sujata said, 'Some say, death is avertable by particular acts; others' opinion there is no death; thou hast asked me which of these is true. Listen to me, O king, as I discourse to thee on this, so that thy doubts may be removed. Know, O Kshatriya, that both of these are true. The learned are of opinion that death results from ignorance. I say that ignorance is Death, and so the absence of ignorance (Knowledge) is immortality. It is from ignorance that the Asuras became subject to defeat and death, and it is from the absence of ignorance that the gods have attained the nature of Brahman. Death doth not devour creatures like a tiger; its form itself is unascertainable. Besides this, some imagine Yama to be Death. This, however, is due to the weakness of the mind. The pursuit of Brahman or self-knowledge is immortality. That (imaginary) god (Yama) holdeth his sway in the region of the Pitris, being the source of bliss to the virtuous and of woe to the sinful. It is at his command that death in the form of wrath, ignorance, and covetousness, occurreth among men. Swayed by pride, men always walk in unrighteous path. None amongst them succeeds in attaining to his real nature. With their understanding clouded, and themselves swayed by there passions, they cast off their bodies and repeatedly fall into hell. They are always followed by their senses. It is for this that ignorance receives the name of death. Those men that desire the fruits of action when the time cometh for enjoying those fruits, proceed to heaven, casting off their bodies. Hence they cannot avoid death. Embodied creatures, from inability to attain the knowledge of Brahman and from their connection with earthly enjoyments, are obliged to sojourn in a cycle of re-births, up and down and around, The natural inclination of man towards pursuits that are unreal is alone the cause of the senses being led to error. The soul that is constantly affected by the pursuit of objects that are unreal, remembering only that with which it is always engaged, adoreth only earthly enjoyments that surround it. The desire of enjoyments first killeth men. Lust and wrath soon follow behind it. These three, viz., the desire of enjoyments, lust, and wrath, lead foolish men to death. They, however, that have conquered their souls, succeed by self-restraint, to escape death. He that hath conquered his soul without suffering himself to be excited by his ambitious desire, conquereth these, regarding them as of no value, by the aid of self-knowledge. Ignorance, assuming the form of Yama, cannot devour that learned man who controlled his desires in this manner. That man who followeth his desires is destroyed along with his desires. He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses. As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction. What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw. Therefore, O Kshatriya, if the existence of desire, which is ignorance, is to be destroyed, no wish, not even the slightest one, is either to be thought of or pursued. That soul, which is in thy body, associated as it is with wrath and covetousness and filled with ignorance, that is death. Knowing that death arises in this way, he that relies on knowledge, entertaineth no fear of death. Indeed, as the body is destroyed when brought under the influence of death, so death itself is destroyed when it comes under the influence of knowledge.'
"Dhritarashtra said, 'The Vedas declare the emancipating capacity of those highly sacred and eternal regions, that are said to be obtainable by the regenerate classes by prayers and sacrifices. Knowing this, why should not a learned person have recourse to (religious) acts?'[3]
"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth thither by the path indicated by thee, and the Vedas also declare that thither are both bliss and emancipation. But he that regardeth the material body to be self, if he succeeds in renouncing desire, at once attaineth emancipation (or Brahman). If, however, one seeketh emancipation without renouncing desire, one must have to proceed along the (prescribed) route of action, taking care to destroy the chances of his retracing the routes that he hath once passed over.'[4]
"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One? If, again, it is He that is all this Universe in consequence of His having entered everything (without desire as He is) what can be His action, or his happiness? O learned sage, tell me all this truly.'[5]
"Sanat-sujata said, 'There is great objection in completely identifying (as here) the two that are different Creatures always spring from the union of Conditions (with what in its essence is without Conditions). This view doth not detract from the supremacy of the Unborn and the Ancient One. As for men, they also originate in the union of Conditions. All this that appears is nothing but that everlasting Supreme Soul. Indeed, the universe is created by the Supreme Soul itself undergoing transformations. The Vedas to attribute this power (of self-transformation) to the Supreme Soul. For the identity, again, of the power and its possessor, both the Vedas and others are the authority.'[6]
"Dhritarashtra said, 'In this world, some practise virtue, and some renounce action or Karma (adopting what is called Sannyasa Yoga). (Respecting those that practise virtue) I ask, is virtue competent to destroy vice, or is it itself destroyed by vice?'
"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are both serviceable in that respect (i.e., for procuring emancipation). Indeed, both are sure means for the attainment of emancipation. The man, however, that is wise, achieveth success by knowledge (inaction). On the other hand, the materialist acquireth merit (by action) and (as the consequence thereof) emancipation. He hath also (in course of his pursuit) to incur sin. Having obtained again fruits of both virtue and vice which are transitory, (heaven having its end as also hell in respect of the virtuous and the sinful), the man of action becometh once more addicted to action as the consequence of his own previous virtues and vices. The man of action, however, who possesseth intelligence, destroyeth his sins by his virtuous acts. Virtue, therefore, is strong, and hence the success of the man of action.'
"Dhritarashtra said, 'Tell me, according to their gradation, of those eternal regions that are said to be attainable, as the fruits of their own virtuous acts, by regenerate persons, engaged in the practice of virtue. Speak unto me of others' regions also of a similar kind. O learned sire, I do not wish to hear of actions (towards which man's heart naturally inclineth, however interdicted or sinful they may be).'
"Sanat-sujata said, 'Those regenerate persons that take pride in their Yoga practices, like strong men in their own strength, departing hence, shine in the region of Brahman. Those regenerate persons that proudly exert in performing sacrifices and other Vedic rites, as the fruit of that knowledge which is theirs, in consequence of those acts, freed from this world, proceed to that region which is the abode of the deities. There are others, again, conversant with the Vedas, who are of opinion that the performance of the sacrifices and rites (ordained by the Vedas) is obligatory (their non-performance being sinful). Wedded to external forms, though seeking the development of the inner self (for they practise these rites for only virtue's sake and not for the accomplishment of particular aims), these persons should not be regarded very highly (although some respect should be theirs). Wherever, again, food and drink worthy of a Brahmana are abundant, like grass and reeds in a spot during the rainy season, there should the Yogin seek for his livelihood (without afflicting the householder of scanty means); by no means should he afflict his own self by hunger and thirst. In a place, where there may be both inconvenience and danger to one, for one's aversion, to disclose one's superiority, he that doth not proclaim his superiority is better than he that doth. The food offered by that person who is not pained at the sight of another disclosing his superiority, and who never eateth without offering the prescribed share to Brahmanas and guests, is approved by the righteous. As a dog oftentimes devoureth its own evacuations to its injury, so those Yogins devour their own vomit who procure their livelihood by disclosing their pre-eminence. The wise know him for a Brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them. What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind? In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. He that regardeth the Soul to be the acting and feeling Self,--what sins are not committed by that thief who robbeth the soul of its attributes? A Brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and though conversant with the Vedas should seem to be otherwise, for then only may he attain to knowledge and know Brahman. They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of Brahman. That person even, in this world, who (by performing sacrifices) succeedeth in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knoweth Brahman for the performer of sacrifices hath to undergo exertions (while he that knoweth Brahman attaineth to Him without such exertions). He was said to be really honoured, who, destitute of actions, is honoured by the deities. He should never regard himself as honoured who is honoured by others. One should not, therefore, grieveth when one is not honoured by others. People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others. The man that is respected should think so. They again, in this world, that are foolish, apt to sin, and adepts in deceit, never pay respect to those that are worthy of respect; on the other hand, they always show disrespect to such persons. The world's esteem and asceticism (practices of Mauna), can never exist together. Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism. Here, in this world, O Kshatriya, happiness (the world's esteem) resides in worldly prosperity. The latter, however, is an impediment (to heavenly bliss). Heavenly prosperity, on the other hand, is unattainable by one that is without true wisdom. The righteous say that there are various kinds of gates, all difficult of being guarded, for giving access to the last kind of prosperity. These are truth, uprightness, modesty, self-control, purity of mind and conduct and knowledge (of the Vedas). These six are destructive of vanity and ignorance.'"
SECTION XLIII
"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the two kinds of mauna (viz., the restraining of speech and meditation), which is approved by thee? O learned one, tell me the true aspect of mauna. Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna? O Muni, how also is asceticism (mauna) to be practised here?'
"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that Soul itself is called mauna. That from which both the Vedic syllable Om and this one (ordinary sounds) have arisen, that One, O king, is displayed as the Word.'
"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he commiteth sins?'
"Sanat-sujata said, 'I tell thee truly that the man that hath not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the deceitful person living by deceit. On the other hand, like newfledged birds forsaking their nest, the Vedas forsake such a person at the end.'
"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed, the Vedas are not competent to rescue a person without the aid of virtue, whence then is this delusion of the Brahmanas that the Vedas are always destructive of sins?'
"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from that Supreme Soul by the union of Conditions respecting name, form, and other attributes. The Vedas also, pointing it out duly, declare the same, and inculcate that the Supreme Soul and the universe are different and not identical. It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earneth virtue. Destroying sin by virtue, his soul is enlightened by knowledge. The man of knowledge, by the aid of knowledge, attaineth to the Supreme Soul. Otherwise, he that coveteth the four objects of human pursuit, taking with him all that he doth here, enjoyeth their fruits hereafter, and (as those fruits) are not everlasting cometh back to the region of action (when the enjoyment is over). Indeed, the fruits of ascetic austerities performed in this world have to be enjoyed in the other world (as regards those persons who have not obtained the mastery of their souls). As regards those Brahmanas employed in ascetic practices (who have the mastery of their souls), even these regions are capable of yielding fruits.'
"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which are all of the same kind, be sometimes successful and sometimes unsuccessful? Tell us this in order that we may know it!'
"Sanat-sujata said, 'That asceticism which is not stained by (desire and other) faults is said to be capable of procuring emancipation, and is, therefore, successful, while the asceticism that is stained by vanity and want of true devotion is regarded unsuccessful. All thy enquiries, O Kshatriya, touch the very root of asceticism. It is by asceticism that they that are learned, know Brahman and win immortality!'
"Dhritarashtra said, 'I have listened to what thou hast said about asceticism unstained by faults, and by which I have succeeded in knowing an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is stained by faults!'
"Sanat-sujata said, 'O king, the twelve, including anger, as also the thirteen kinds of wickedness, are the faults of asceticism that is stained. Anger, lust, avarice, ignorance of right and wrong, discontent, cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill of others, are generally the faults of human beings. These twelve should always be avoided by men. Any one amongst these can singly effect the destruction of men, O bull among men. Indeed, every one of these wait for opportunity in respect of men, like a hunter expectant of opportunities in respect of deer. Assertion of one's own superiority, desire of enjoying others' wives, humiliating others from excess of pride, wrathfulness, fickleness, and refusing to maintain those worthy of being maintained, these six acts of wickedness are always practised by sinful men defying all dangers here and hereafter. He that regards the gratification of lust to be one of life's aims, he that is exceedingly proud, he that grieves having given away, he that never spends money, he that persecutes his subjects by exacting hateful taxes, he that delights in the humiliation of others, and he that hates his own wives,--these seven are others that are also called wicked. Righteousness, truth (abstention from injury and truthfulness of speech), self-restraint, asceticism, delight in the happiness of others, modesty, forbearance, love of others, sacrifices, gifts, perseverance, knowledge of the scriptures,--these twelve constitute the practices of Brahmanas. He that succeeds in acquiring these twelve, becomes competent to sway the entire earth. He that is endued with three, two, or even one, of these, should be regarded of heavenly prosperity. Self-restraint, renunciation, and knowledge of Self,--in these are emancipation. Those Brahmanas that are endued with wisdom, say, that these are attributes in which truth predominates. Self-restraint is constituted by eighteen virtues. Breaches and non-observance of ordained acts and omissions, falsehood, malice, lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice, deceit, joy in the misery of others, envy, injuring others, regret, aversion from pious acts, forgetfulness of duty, calumniating others, and vanity-he that is freed from these (eighteen) vices; is said by the righteous to be self-restrained. The eighteen faults (that have been enumerated) constitute what is called mada or pride. Renunciation is of six kinds. The reverse of those six again are faults called mada. (The faults, therefore, that go by the name of mada are eighteen and six). The six kinds of renunciation are all commendable. The third only is difficult of practice, but by that all sorrow is overcome. Indeed, if that kind of renunciation be accomplished in practice, he that accomplishes it overcomes all the pairs of contraries in the world.
'The six kinds of renunciation are all commendable. They are these: The first is never experiencing joy on occasions of prosperity. The second is the abandonment of sacrifices, prayers, and pious acts. That which is called the third, O king, is the abandonment of desire or withdrawing from the world. Indeed, it is in consequence of this third kind of renunciation of desire, which is evidenced by the abandonment of all objects of enjoyment (without enjoying them) and not their abandonment after having enjoyed them to the fill, nor by abandonment after acquisition, nor by abandonment only after one has become incompetent to enjoy from loss of appetite. The fourth kind of renunciation consists in this: One should not grieve nor suffer his self to be afflicted by grief when one's actions fail, notwithstanding one's possession of all the virtues and all kinds of wealth. Or, when anything disagreeable happens, one feeleth no pain. The fifth kind of renunciation consists in not soliciting even one's sons, wives, and others that may all be very dear. The sixth kind consists in giving away to a deserving person who solicits, which act of gifts is always productive of merit. By these again, one acquires the knowledge of Self. As regards this last attribute, it involves eight qualities. These are truth, meditation, distinction of subject and object, capacity for drawing inferences, withdrawal from the world, never taking what belongeth to others, the practices of Brahmacharya vows (abstinence), and non-acceptance (of gifts).
'So also the attribute of mada (the opposite of dama or self-restraint) hath faults which have all been indicated (in the scriptures). These faults should be avoided. I have spoken (to thee) of renunciation and self-knowledge. And as, self-Knowledge hath eight virtues, so the want of it hath eight faults. Those faults should be avoided. O Bharata, he that is liberated from this five senses, mind, the past and the future, becomes happy. O king, let thy soul be devoted to truth; all the worlds are established on truth; indeed, self-control, renunciation, and self-knowledge are said to have truth for their foremost attribute. Avoiding (these) faults, one should practise asceticism here. The Ordainer hath ordained that truth alone should be the vow of the righteous. Asceticism, that is dissociated from these faults and endued with these virtues, becomes the source of great prosperity, I have now briefly told these about that sin-destroying and sacred subject which thou hadst asked me and which is capable of liberating a person from birth, death, and decrepitude.'
"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas declare the Supreme Soul to be this universe consisting of mobile and immobile things. Others regard four God-heads; and others three; others again regard two; and others only one; and others regard Brahman alone as the sole existent object (there being nothing else possessing a separate existence). Amongst these, which should I know to be really possessed of the knowledge of Brahman.'
"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is from ignorance of that One, that god-heads have been conceived to be diverse. But who is there, O king, that hath attained to Truth's self or Brahman? Man regardeth himself wise without knowing that One Object of knowledge, and from desire of happiness is engaged in study and the practices of charity and sacrifices. They have deviated from Truth (Brahman) and entertain purposes corresponding (with their state) and hence relying on the truth of Vedic texts thereof perform sacrifices. Some perform (or attain the object of) sacrifices by the mind (meditation), some by words (recitation of particular prayers, or Yapa); and some by acts (actual consummation of the Yatishtoma and other costly rites). The person, however, who seeketh Brahman through Truth, obtaineth his desired objects at home. When however, one's purposes become abortive (through absence of knowledge of Self), one should adopt vows of silence and such like, called Dikshavrata. Indeed, Diksha cometh from the root Diksha, meaning the observance of vows. As regards those that have knowledge of Self, with them Truth is the highest object of pursuit.'
'The fruits of knowledge are visible; asceticism yieldeth fruits hereafter. A Brahmana who (without knowledge and asceticism) hath only read much should only be known as a great reader. Therefore, O Kshatriya, never think that one can be a Brahman (Brahman-knowing) by only reading the scriptures. He, on the other hand, should be known by thee to be possessed of the knowledge of the Brahman who doth not deviate from Truth. O Kshatriya, the verses that were recited by Atharvan to a conclave of great sages, in days of old, are known by the name of Chhandas. They are not be regarded as acquainted with the Chhandas who have only read through the Vedas, without having attained to the knowledge of Him who is known through the Vedas. The Chhandas, O best of men, become the means of obtaining Brahman independently and without the necessity of anything foreign. They cannot be regarded as acquainted with the Chhandas who are acquainted only with the modes of sacrifice enjoined in the Vedas. On the other hand, having waited upon those that are acquainted with the Vedas, have not the righteous attained to the Object that is knowable by the Vedas? There is none who hath truly caught the sense of the Vedas or there may be some who have, O king, caught the sense. He that hath only read the Vedas, doth not know the Object knowable by them. He, however, that is established in Truth, know the Object knowable by the Vedas. Amongst those faculties which lead to perception of the body as the acting agent, there is none by which true knowledge may be acquired. By the mind alone one cannot acquire the knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth what is Not-self. He, on the other hand, that knoweth only what is Not-self, doth not know Truth. He, again, that knoweth the proofs, knoweth also that which is sought to be proved. But what that Object in its nature is (which is sought to be proved) is not known to either the Vedas or those that are acquainted with the Vedas. For all that, however, those Brahmanas that are (truly) acquainted with the Vedas succeed in obtaining a knowledge of the Object knowable (by the Vedas) through the Vedas. As the branch of a particular tree is sometimes resorted to for pointing out the lunar digit of the first day of the lighted fortnight so the Vedas are used for indicating the highest attributes of the Supreme Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who expoundeth the doubts of others, having himself mastered all his own doubts, and who is possessed of the knowledge of Self. One cannot find what the Soul is by seeking in the East, the South, the West, the North, or in the subsidiary directions or horizontally. Very rarely can it be found in him who regardeth this body be to Self. Beyond the conception of even the Vedas, the man of Yoga-meditation only can behold the Supreme. Completely restraining all thy senses and thy mind also seek thou that Brahman which is known to reside in thy own Soul. He is not a Muni who practiseth only Yoga-meditation; nor he who liveth only in the woods (having retired from the world). He, however, is a Muni and is superior to all who knoweth his own nature. In consequence of one's being able to expound every object (Vyakarana), one is said to be endued with universal knowledge (Vaiyakarana); and, indeed, the science itself is called Vyakarana owing to its being able to expound every object to its very root (which is Brahman). The man who beholdeth all the regions as present before his eyes, is said to be possessed of universal knowledge. He that stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a Brahmana, possesseth universal knowledge. A Kshatriya also, that practises such virtues, may behold Brahman. He may also attain to that high state by ascending step by step, according to what is indicated in the Vedas. Knowing it for certain, I tell thee this.'"
SECTION XLIV
"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse is, treating of the attainment of Brahman and the origin of the universe. I pray thee, O celebrated Rishi, to go on telling me words such as these, that are unconnected with objects of worldly desire and are, therefore, rare among men.'
"Sanat-sujata said, 'That Brahman about which thou askest me with such joy is not to be attained soon. After (the senses have been restrained and) the will hath been merged in the pure intellect, the state that succeeds in one of utter absence of worldly thought. Even that is knowledge (leading to the attainment of Brahman). It is attainable only by practising Brahmacharya.'
"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth of itself in the mind, being only discovered by Brahmacharya; that is dwelling in the mind, it requires for its manifestation no efforts (such as are necessary for work) being manifested (of itself) during the seeking (by means of Brahmacharya). How then is the immortality associated with the attainment of Brahman?'
"Sanat-sujata said, 'Though residing in and inherent to the mind, the knowledge of Brahman is still unmanifest. It is by the aid of the pure intellect and Brahmacharya that, that knowledge is made manifest. Indeed, having attained to that knowledge, Yogins forsake this world. It is always to be found among eminent preceptors. I shall now discourse to thee on that knowledge.'
"Dhritarashtra said, 'What should be the nature of that Brahmacharya by which the knowledge of Brahman might be attained without much difficulty? O regenerate one, tell me this.'
"Sanat-sujata said, 'They, who, residing in the abodes of their preceptors and winning their good will and friendship, practise Brahmacharya austerities, become even in this world the embodiments of Brahman and casting off their bodies are united with the Supreme Soul. They that in this world desirous of obtaining the state of Brahman, subdue all desires, and endued as they are with righteousness, they succeed in dissociating the Soul from the body like a blade projected from a clump of heath. The body, O Bharata, is created by these, viz., the father and the mother; the (new) birth, however, that is due to the preceptor's instructions is sacred, free from decrepitude, and immortal. Discoursing upon Brahman and granting immortality, he who wraps all persons with (the mantle of) truth, should be regarded as father and mother; and bearing in mind the good he does, one should never do him any injury. A disciple must habitually salute his preceptor with respect, and with purity (of body and mind) and well-directed attention, he must betake to study. He must not consider any service as mean, and must not harbour anger. Even this is the first step of Brahmacharya. The practices of that disciple who acquires knowledge by observing the duties ordained for one of his class are regarded also as the first step of Brahmacharya. A disciple should, with his very life and all his possessions, in thought, word and deed, do all that is agreeable to the preceptor. This is regarded as the second step of Brahmacharya. He should behave towards his preceptor's wife and son also in the same way as towards his preceptor himself. This also is regarded as the second step of Brahmacharya. Bearing well in mind what has been done to him by the preceptor, and understanding also its object, the disciple should, with a delighted heart think,--I have been taught and made great by him. This is the third step of Brahmacharya. Without requiring the preceptor by payment of the final gift, a wise disciple must not betake to another mode of life; nor should he say or even think of in his mind,--I make this gift. This is the fourth step of Brahmacharya. He attaineth the first step of (knowledge of Brahman which is) the object of Brahmacharya by aid of time; the second step, through the preceptor's prelections; the third, by the power of his own understanding; and finally, the fourth, by discussion. The learned have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation called is its Valam and one is crowned with success in this in consequence of the preceptor's aid and the understanding of the sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor. It is thus that the preceptor obtaineth his highly praise-worthy livelihood. And thus also should the disciple behave towards the preceptor's son. Thus stationed (in Brahmacharya), the disciple thriveth by all means in this world and obtaineth numerous progeny and fame. Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya. It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman. It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya riseth to make the day. As the seekers of the philosopher's stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire. He, O king, who devoted to the practice of ascetic austerities, betaketh himself to Brahmacharya in its entirety and thereby purifieth his body, is truly wise, for by this he becometh like a child (free from all evil passions) and triumpheth over death at last. Men, O Kshatriya, by work, however, pure, obtain only worlds that are perishable; he, however, that is blessed with Knowledge, attaineth, by the aid of that Knowledge, to Brahman which is everlasting. There is no other path (than Knowledge or the attainment of Brahman) leading to emancipation.
"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man perceiveth in his own soul. Now, is Brahman white, or red, or black or blue, or purple? Tell me what is the true form and colour of the Omnipresent and Eternal Brahman?'
"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white, red, black, brown, or bright. But neither on the earth, nor in the sky, nor in the water of the ocean, is there anything like it, Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the deities, nor in the moon, nor in the sun. Neither in the Riks, nor among the Yajus, nor among the Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices. Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it. Incapable of being gazed at, it is subtle as the edge of the razor, and grosser than mountains. It is the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent); it is vast; it is delightful; creatures have all sprung from it and are to return to it. Free from all kinds of duality, it is manifest as the universe and all-pervading. Men of learning say that it is without any change, except in the language used to describe it. They are emancipated that are acquainted with That in which this universe is established.'"
SECTION XLV
"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance, laziness, malice, self-importance, continuous desire of gain, affection, jealousy and evil speech,--these twelve, O monarch, are grave faults that are destructive of men's lives. Each of these, O monarch, wait for opportunities to seize mankind. Afflicted by them, men lose their senses and commit sinful acts. He that is covetous, he that is fierce, he that is harsh of speech, he that is garrulous, he that is given to nursing anger, he that is boastful,--these six of wicked disposition, on obtaining wealth, cannot treat others with courtesy. He that regardeth sensual gratification as the end of life, he that is self-conceited, he that boasteth having made a gift, he that never spendeth, he that is weak in mind, he that is given to self-admiration, and he that hateth his own wife,--these seven are counted as wicked men of sinful habits. Righteousness, truth, asceticism, self-restraint, contentment, modesty, renunciation, love of others, gift, acquaintance with the scriptures, patience, and forgiveness,--these twelve are the practices of a Brahmana. He that doth not fall off from these twelve, may sway the entire earth. He that is endued with three, or two, or even one, of these, doth never regard anything as his own to the exclusion of others. Self-restraint, renunciation, and knowledge,--in these reside emancipation. These are the attributes of Brahmanas endued with wisdom and regarding Brahman as the highest of all objects of attainment. True or false, it is not laudable for a Brahmana to speak ill of others; they that do this have hell for their abode. Mada hath eighteen faults which have not yet been enumerated by me. They are ill-will towards others, throwing obstacles in the way of virtuous acts, detraction, falsehood in speech, lust, anger, dependence, speaking ill of others, finding out the faults of others for report, waste of wealth, quarrel, insolence, cruelty to living creatures, malice, ignorance, disregard of those that are worthy of regard, loss of the senses of right and wrong, and always seeking to injure others. A wise man, therefore, should not give way to mada, for the accompaniments of mada are censurable. Friendship is said to possess six indications; firstly, friends delight in the prosperity of friends, and secondly, are distressed at their adversity. If any one asketh for anything which is dear to his heart, but which should not be asked for, a true friend surely giveth away even that. Fourthly, a true friend who is of a righteous disposition, when asked, can give away his very prosperity, his beloved sons, and even his own wife. Fifthly, a friend should not dwell in the house of a friend, on whom he may have bestowed everything, but should enjoy what he earneth himself. Sixthly, a friend stoppeth not to sacrifice his own good (for his friend). The man of wealth who seeketh to acquire those good qualities, and who becometh charitable and righteous restraineth his five senses from their respective objects. Such restraint of the senses is asceticism. When it groweth in degree, it is capable of winning regions of bliss hereafter (unlike Knowledge which leadeth to success even here). They that have fallen off from patience (and are incapable, therefore, of attaining to Knowledge) acquire such asceticism in consequence of the purpose they entertain, viz., the attainment of bliss in the high regions hereafter. In consequence of his ability to grasp that Truth (Brahman) from which sacrifices flow, the Yogin is capable of performing sacrifices by the mind. Another performeth sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides in him who knoweth Brahman as vested with attributes. It dwelleth more completely in him who knoweth Brahman as divested of attributes. Listen now to something else from me. This high and celebrated philosophy should be taught (to disciples). All other systems are only a farrago of words. The whole of this (universe) is established in this Yoga-philosophy. They that are acquainted with it are not subjected to death. O king, one cannot, by Work, however well-accomplished, attain to Truth (Brahman). The man that is destitute of knowledge even if he poureth homa libations or performeth sacrifices, can never, by Work, O king, attain to immortality (emancipation). Nor doth he enjoy great happiness at the end. Restraining all the external senses and alone, one should seek Brahman. Giving up Work, one should not exert mentally. One should also (while thus engaged) avoid experiencing joy at praise or anger at blame. O Kshatriya, by conducting himself in this way according to the successive steps indicated in the Vedas, one may, even here, attain to Brahman. This, O learned one, is all that I tell thee.'"
SECTION XLVI
"Sanat-sujata said, 'The primary Seed (of the universe), called Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with effulgence. It leadeth the senses, and it is in consequence of that Seed that Surya shineth. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is in consequence of that Seed (which is Joy's self) that Brahman becomes capable of Creation and it is through it that Brahman increaseth in expansion. It is that Seed which entering into luminous bodies giveth light and heat. Without deriving its light and heat from any other thing it is self-luminous, and is an object of terror to all luminous bodies. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body composed of the five grosser elements, that are themselves sprung from the five subtler ones,--the latter, in their turn, originating in one homogeneous substance called Brahman--is upheld (realised) in consciousness by both the creature-Soul endued with life and Iswara. (These two, during sleep and the universal dissolution, are deprived of consciousness). Brahman on the other hand, which is never bereft of consciousness, and which is the Sun's Sun, upholdeth both these two and also the Earth and the Heaven. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Seed upholdeth the two gods, the Earth and the Heaven, the Directions, and the whole Universe. It is from that Seed that directions (points of the compass) and rivers spring, and the vast seas also have derived their origin. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body is like a car destined to destruction. Its acts, however, are undying. Tied to the wheels of that car (which are represented by the acts of past lives), the senses, that are as steeds, lead, through the region of consciousness, the man of wisdom towards that Increate and Unchangeable One, that One endued with Divinity is beheld by Yogins (by their mental eye). The form of that One cannot be displayed by any comparison. None ever beholdeth Him by the eye. They that know him by the rapt faculties, the mind, and the heart, become freed from death. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The stream of illusion is terrible; guarded by the gods, it hath twelve fruits. Drinking of its waters and beholding many sweet things in its midst, men swim along it to and fro. This stream flows from that Seed. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Destined to sojourn to and fro, the creature-Soul, having reflected enjoyeth (in the other world) only half of the fruits of his acts. It is that creature-Soul which is Iswara, pervading everything in the universe. It is Iswara that hath ordained sacrifices. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Souls divested of accidents, resorting to Avidya, which is like unto a tree of golden foliage, assume accidents, and take births in different orders according to their propensities. That Eternal One endued with Divinity (in Whom all those Souls are united) is beheld by Yogins (by their mental eye). Accidents (which coming in contact with Brahman make the latter assume many forms) raise the universe in its Fulness from that Brahman which is full. Those accidents also, in their Fulness, arise from Brahman in its Fulness. When one succeeds in dispelling all accidents from Brahman which is ever Full, that which remains is Brahman in its Fulness. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is from that Seed that the five elements have arisen, and it is in it that the power resideth for controlling them. It is from that Seed that both the consumer and the consumed (called Agni and Soma) have sprung, and it is in it that the living organisms with the senses rest. Everything should be regarded to have sprung from it. That Seed called in the Vedas TATH (Tad), we are unable to describe. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Supreme Soul endued with four legs, called respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan, treading above the unfathomable ocean of worldly affairs doth not put forth one leg that is hid deep. Unto him that beholdeth that leg (viz., Turiya) as put forth for the purpose of guiding the other three, both death and emancipation are the same. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Of the measure of the thumb, ever Full, and different from this eternal organism, coming in contact with the Vital airs, the Will, the Intellect, and the ten Senses, it moveth to and fro. That Supreme Controller, worthy of reverential hymns, capable of everything when vested with accidents and the prime cause of everything, is manifest as Knowledge in creature-Souls. Fools alone do not behold him; that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Among individuals there are those that have obtained the mastery of their minds, and those that have not. Yet in all men the Supreme Soul may be seen equally. Indeed, it resideth equally in him that is emancipate and in him that is not, with only this difference that they that are emancipate obtain honey flowing in a thick jet. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). When one maketh life's Sojourn, having attained to the knowledge of Self and Not-Self, then it matters little whether his Agni-hotra is performed or not. O monarch, let not such words as 'I am thy servant' fall from their lips. The Supreme Soul hath another name, viz., Pure Knowledge. They only that have restrained their minds obtain Him. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Even such is He. Illustrious and Full, all living creatures are merged into Him. He that knoweth that embodiment of Fullness attaineth to his object (emancipation) even here. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). That which flieth away stretching forth thousands of wings, yea, if endued with the speed of the mind, must yet come back to the Central Spirit within the living organism (in which the most distant things reside... That Eternal One endued with Divinity) is beheld by Yogins (by their mental eye). His form cannot be an object of sight. They only, that are of pure hearts, can behold him. When one seeketh the good of all, succeedeth in controlling his mind, and never suffereth his heart to be affected by grief, then he is said to have purified his heart. Those again that can abandon the world and all its cares, become immortal. (That Supreme Soul which is undying),--that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). Like serpents concealing themselves in holes, there are persons who following the dictates of their preceptors, or by their own conduct conceal their vices from scrutiny's gaze. They that are of little sense are deceived by these. In fact, bearing themselves outwardly without any impropriety, these deceive their victims for leading them to hell. (Him, therefore, who may be attained by companionship with persons of the very opposite class), that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). He that is emancipate thinks,--this transitory organism can never make me liable to joy and grief and the other attributes inhering to it: nor can there be, in my case, anything like death and birth: and, further, when Brahman, which hath no opposing force to contend against and which is alike in all times and all places, constitutes the resting-place of both realities and unrealities, how can emancipation be mine? It is I alone that am the origin and the end of all causes and effects.--(Existing in the form of I or Self) that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Brahman-knowing person, who is equal unto Brahman itself, is neither glorified by good acts nor defiled by bad ones. It is only in ordinary men that acts, good or bad, produce different results. The person that knoweth Brahman should be regarded as identical with Amrita or the state called Kaivalya which is incapable of being affected by either virtue or vice. One should, therefore, disposing his mind in the way indicated, attain to that essence of sweetness (Brahman). That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Slander grieveth not the heart of the person that knoweth Brahman not the thought--I have not studied (the Veda), or, I have not performed my Agni-hotra. The knowledge of Brahman soon imparteth to him that wisdom which they only obtain who have restrained their mind. (That Brahman which freeth the Soul from grief and ignorance)-that Eternal One endued with Divinity-is beheld by Yogins (by their mental eye). He, therefore, that beholdeth his own Self in everything, hath no longer to grieve, for they only have to grieve who are employed in diverse other occupations of the world. As one's purposes (appeasing thirst, etc.) may be served in a well as in a large reservoir or vast expanse, so the various purposes of the Vedas may all be derivable by him that knoweth the Soul. Dwelling in the heart, and of the measure of the thumb, that illustrious One--the embodiment of Fullness--is not an object of sight. Unborn he moveth, awake day and night. He that knoweth him, becometh both learned and full of joy. I am called the mother and father. I am again the son. Of all that was, and of all that we will be, I am the Soul. O Bharata, I am the old grandsire, I am the father, I am the son. Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul is the cause of my birth and procreation. I am the warp and woof of the universe. That upon which I rest is indestructible. Unborn I move, awake day and night. It is I knowing whom one becometh both learned and full of joy. Subtler than the subtle, of excellent eyes capable of looking into both the past and the future, Brahman is awake in every creature. They that knows Him know that Universal Father dwelleth in the heart of every created thing!'"
SECTION XLVII
"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned Vidura, the king passed that night. And after the night had passed away, all the princes and chiefs, entered the court-hall with joyous hearts and desirous of seeing that Suta (who had returned). And anxious to hear the message of Partha's, fraught with virtue and profit, all the kings with Dhritarashtra at their head, went to that beautiful hall. Spotlessly white and spacious, it was adorned with a golden floor. And effulgent as the moon and exceedingly beautiful, it was sprinkled over with sandal-water. And it was spread over with excellent seats made of gold and wood, and marble and ivory. And all the seats were wrapped with excellent covers. And Bhishma and Drona and Kripa and Salya, and Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta and Vahlika and Vidura of great wisdom and Yuyutsu, the great car-warrior,--all these heroic kings in a body, O bull among the Bharatas, having Dhritarashtra at their head, entered that hall of great beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with Duryodhana, the wrathful king of the Kurus, at their head, entered that hall, O monarch, like the celestials forming the train of Sakra himself. And filled with these heroes possessed of arms like maces of iron, that hall looked, O king, like a mountain-cave filled with lions. And all these mighty bowmen, endued with great energy and blazing, with solar effulgence, entering the hall, seated themselves on those beautiful seats. And after all those kings, O Bharata, had taken their seats, the orderly-in-waiting announced the arrival of the Suta's son, saying, 'Yonder cometh the car that was despatched to the Pandavas. Our envoy hath returned quickly, by the aid of well-trained steeds of the, Sindhu breed.' And having approached the place with speed and alighted from the car, Sanjaya adorned with ear-rings entered that hall full of high-souled kings. And the Suta said, 'Ye Kauravas, know that having gone to the Pandavas I am just returning from them. The sons of Pandu offer their congratulations to all the Kurus according to the age of each. Having offered their respects in return, the sons of Pritha have saluted the aged ones, and those that are equal to them in years, and those also that are younger, just as each should, according to his years, be saluted. Listen, ye kings, to what I, instructed before by Dhritarashtra, said to the Pandavas, having gone to them from this place.'
SECTION XLVIII
"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy and of these kings, what words were said by the illustrious Dhananjaya of might that knoweth no diminution,--that leader of warriors,--that destroyer of the lives of the wicked?'
"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the hearing of Kesava. Fearless (in battle) and conscious of the might of his arms, the heroic Kiritin, eager for fight, spoke thus unto me in the presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in the presence of all the Kurus, and also in the hearing of that Suta's son, of foul tongue and wicked soul, of little sense, stupid reason, and of numbered days, who always desires to fight against me, and also in the hearing of those kings assembled for fighting against the Pandavas, and do thou see that all the words now uttered by me are heard well by that king with his counsellors.' O monarch, even as the celestials eagerly listen to the words of their chief armed with the thunderbolt, so did the Pandavas and the Srinjayas listened to those words of grave import uttered by Kiritin. Just these are the words spoken by Arjuna, the wielder of Gandiva, eager for the fight and with eyes red as the lotus, 'If Dhritarashtra's son doth not surrender to king Yudhishthira of the Ajamida race, his kingdom, then (it is evident) there must be some sinful act committed by the sons of Dhritarashtra, whose consequences are yet unreaped by them, for it can be nothing else when they desire battle with Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's son, and Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who is like Indra himself and who can consume heaven and earth by merely wishing them ill. If Dhritarashtra's son desireth war with these, then will all objects of the Pandavas be accomplished. Do not, therefore, propose peace for the sons of Pandu, but have war if thou likest. That bed of woe in the woods which was Yudhishthira's when that virtuous son of Pandu lived in exile; Oh, let a more painful bed than that, on the bare earth, be now Duryodhana's and let him lie down on it, as his last, deprived of life. Win thou over those men that were ruled by the wicked Duryodhana of unjust conduct to the side of Pandu's son endued with modesty and wisdom and asceticism and self-restraint and valour and might regulated by virtue. Endued with humility and righteousness, with asceticism and self-restraint and with valour regulated by virtue, and always speaking the truth, our king, though afflicted by numerous deceptions, hath forgiven all and hath patiently borne great wrongs. When the eldest son of Pandu, of soul under proper control, will indignantly dart at the Kurus his terrible wrath accumulated for years, then will the son of Dhritarashtra repent for this war. As a blazing fire burning all around consumeth dry grass in the hot season, so will Yudhishthira, inflamed with wrath, consume the Dhritarashtra host by glance alone of his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful Pandava of terrific impetus, stationed on his car, mace in hand, vomiting the venom of his wrath, then will Duryodhana repent for this war. Indeed, when he will behold Bhimasena, who always fighteth in the van, accoutred in mail, scarcely capable of being looked at even by his own followers felling hostile heroes and devastating the enemy's ranks like Yama himself, then will the exceedingly vain Duryodhana recollect these words. When he will behold elephants, looking like mountain-peaks, felled by Bhimasena, blood flowing their broken heads like water from broken casks, then will Dhritarashtra's son repent for this war. When falling upon the sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand, will slaughter them, like a huge lion falling upon a herd of kine, then will Duryodhana repent for this war. When the heroic Bhima undaunted even in situations of great danger and skilled in weapons-when that grinder of hostile hosts in battle,--mounted on his car, and alone will crush by his mace crowds of superior cars and entire ranks of infantry, seize by his nooses strong as iron, the elephants of the hostile army, and mow down the Dhritarashtra's host, like a sturdy woodsman cutting a forest down with an axe, then will Dhritarashtra's son repent for this war. When he will behold the Dhartarashtra's host consumed like a hamlet full of straw-built huts by fire, or a field of ripe corn by lightning,--indeed when he will behold his vast army scattered, its leaders slain, and men running away with their back towards the field afflicted with fear, and all the warriors, humbled to the dust, being scorched by Bhimasena with the fire of his weapons,--then will the son of Dhritarashtra repent for this war, When Nakula, that warrior of wonderful feats, that foremost of all car-warriors, dexterously shooting arrows by hundreds, will mangle the car-warriors of Duryodhana, then will the son of Dhritarashtra repent for this war. Accustomed to enjoy all the comforts and luxuries of life, when Nakula, recollecting that bed of woe on which he had slept for a long time in the woods, will vomit the poison of his wrath like an angry snake, then will the son of Dhritarashtra repent for this war. Ready to lay down their very lives, the (allied) monarchs, O Suta, urged to battle by king Yudhishthira the just, will furiously advance on their resplendent cars against the (hostile) army. Beholding this, the son of Dhritarashtra will certainly have to repent. When the Kuru prince will behold the five heroic sons of (Draupadi), tender in years but not in acts, and all well-versed in arms, rush, reckless of their lives, against the Kauravas, then will that son of Dhritarashtra repent for this war. When bent upon carnage Sahadeva, mounted on his car of noiseless wheels, and motion incapable of being obstructed, and set with golden stars, and drawn by well-trained steeds, will make the heads of monarchs roll on the field of battle with volleys of arrows,--indeed, beholding that warrior skilled in weapons, seated on his car in the midst of that frightful havoc, turning now to the left and now to the right and falling upon the foe in all directions, then will the son of Dhritarashtra repent for this war. Indeed, when the modest but mighty Sahadeva, skilled in battle, truthful, conversant with all the ways of morality, and endued with great activity and impetuousness, will fall upon the son of Gandhari in fierce encounter and rout all his followers, then will the son of Dhritarashtra repent for this war. When he will behold the sons of Draupadi, those great bowmen, those heroes skilled in weapons and well-versed in all the ways of chariot-fighting, dart at the foe like snakes of virulent poison, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will overpower the foe showering upon them, like the very clouds, a thick downpour of arrows, then will the son of Dhritarashtra repent for this war. Indeed, when he will behold that son of Subhadra, a child in years but not in energy, skilled in weapons and like unto Indra himself, failing like Death's self upon the ranks of the foe, then will the son of Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued with great activity, well-versed in battle, and possessed of the energy of lions will overthrow the sons of Dhritarashtra with all their troops, then will Duryodhana repent for this war. When those veteran car-warriors Virata and Drupada will assail, at the head of their respective divisions, the sons of Dhritarashtra and their ranks, then will Duryodhana repent for this war. When Drupada, skilled in weapons, and seated on his car, desirous of plucking the heads of youthful warriors, will wrathfully strike them off with arrows shot from his bow, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Virata will penetrate into the ranks of the foe, grinding all before him with the aid of his Matsya warriors of cool courage, then will the son of Dhritarashtra repent for this war. When he will behold in the very van the eldest son of the Matsya king, of cool courage and collected mien, seated on his car and accoutred in mail on behalf of the Pandavas, then will the son of Dhritarashtra. repent for this war. I tell thee truly that when that foremost of Kaurava heroes, the virtuous son of Santanu, will be slain in battle by Sikhandin, then all our foes, without doubt, will perish. Indeed, when, overthrowing numerous car-warriors, Sikhandin, seated on his own well-protected car, will proceed towards Bhishma, crushing multitudes of (hostile) cars by means of his own powerful steeds, then will the son of Dhritarashtra repent for this war. When he will behold Dhristadyumna unto whom Drona hath imparted all the mysteries of the science of weapons, stationed in splendour in the very van of the Srinjaya ranks, then will the son of Dhritarashtra repent. Indeed, when the leader of the Pandava host, of immeasurable prowess and capable of withstanding the rush of any force, will proceed to attack Drona in battle, crushing with his arrows the Dhritarashtra ranks, then will Duryodhana repent for this war. What enemy can withstand him who hath, for fighting in his van, that lion of the Vrishni race, that chief of the Somakas, who is modest and intelligent, mighty and endued with great energy, and blessed with every kind of prosperity? Say also this (unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our leader, the dauntless and mighty car-warrior Satyaki, the grandson of Sini, skilled in weapons and having none on earth as his equal. Of broad chest and long arms, that grinder of foes, unrivalled in battle, and acquainted with the best of weapons, the grandson of Sini, skilled in arms and perfectly dauntless, is a mighty car-warrior wielding a bow of full four cubits' length. When that slayer of foes, that chief of the Sinis, urged by me, will shower, like the very clouds, his arrows on the foe, completely overwhelming their leaders with that downpour, then will the son of Dhritarashtra repent for this war. When that illustrious warrior of long arms and firm grasp of the bow, musters his resolution for fight, the foe then, like kine getting the scent of the lion, fly away from him before even commencing the encounter. That illustrious warrior of long arms and firm grasp of the bow is capable of splitting the very hills and destroying the entire universe. Practised in weapons, skilled (in battle), and endued with exceeding lightness of hand, he shineth on the field of battle like the sun himself in the sky. That lion of the Vrishni race, that scion of Yadu's line, of superior training, hath diverse wonderful and excellent weapons. Indeed, Satyaki is possessed of a knowledge of all those uses of weapons that are said to be of the highest excellence. When he will behold in battle the golden car of Satyaki of Madhu's race, drawn by four white steeds, then will that wretch of uncontrolled passions, the son of Dhritarashtra, repent. When he will also behold my terrible car, endued with the effulgence of gold and bright gems, drawn by white steeds and furnished with the banner bearing the device of the Ape and guided by Kesava himself, then will that wretch of uncontrolled passions repent. When he will hear the fierce twang produced by the constant stretch of the bow-string with fingers cased in leather gloves,--that terrible twang, loud as the rolling of the thunder, of my bow Gandiva wielded by me in the midst of the great battle,--then will that wicked wretch, the son of Dhritarashtra repent, beholding himself abandoned by his troops, flying away like kine from the field of battle in all directions, overwhelmed with the darkness created by my arrowy downpour. When he will behold innumerable keen-edged arrows, furnished with beautiful wings, and capable of penetrating into the very vitals, shot from the string of Gandiva, like fierce and terrible flashes of lightning emitted by the clouds, destroying enemies by thousands, and devouring numberless steeds and elephants clad in mail, then will the son of Dhritarashtra repent for this war. When he will behold the arrows shot by the enemy turned off, or turned back struck by my shafts, or cut to pieces pierced transversely by my arrows, then will the foolish son of Dhritarashtra repent for this war. When broad-headed arrows shot by my hands will strike off the heads of youthful warriors, like birds picking off fruits from the tree-tops, then will the son of Dhritarashtra repent for this war. When he will behold excellent warriors of his failing down from their cars, and elephants and steeds rolling on the field, deprived of life by my arrows, then will the son of Dhritarashtra repent for this war. When he will behold his brothers, even before fairly coming within the range of the enemy's weapons, die all around, without having achieved anything in battle, then will the son of Dhritarashtra repent for this war. When pouring my blazing shafts incessantly, I will, like Death himself with mouth wide-open, destroy on all sides multitudes of cars and foot-soldiers, then will that wretch repent. When he will behold his own troops, covered with the dust raised by my car wander in all directions, torn to pieces by Gandiva and reft of senses, then will that wretch repent. When he will behold his whole army running away in fear in all directions, mangled in limbs, and bereft of senses; when he will behold his steeds, elephants, and foremost of heroes slain; when he will see his troops thirsty, struck with panic, wailing aloud, dead and dying, with their animals exhausted; and hair, bones and skulls lying in heaps around like half-wrought works of the Creator, then will that wretch repent. When he will behold on my car, Gandiva, Vasudeva, and the celestial conch Panchajanya, myself, my couple of inexhaustible quivers, and my conch called Devadatta as also my white steeds, then will the son of Dhritarashtra repent for this war. When I consume the Kauravas, like Agni consuming innumerable wicked souls assembled together at the time of ushering in another Yuga at the end of the last one, then Dhritarashtra with all his sons repent. When the wicked, hearted and the wrathful son of Dhritarashtra will be deprived of prosperity with brothers and army and followers, then, reft of pride and losing heart and trembling all over, will that fool repent. One morning when I had finished my water-rites and prayers, a Brahmana spoke unto me these pleasant words, 'O Partha, thou shalt have to execute a very difficult task. O Savyasachin, thou shalt have to fight with thy foes. Either Indra riding on his excellent steed and thunderbolt in hand will walk before thee slaying thy foes in battle, or Krishna, the son of Vasudeva will protect thee from behind riding on his car drawn by the steeds headed by Sugriva. Relying on those words, I have, in this battle passing over Indra, the wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna hath been obtained by me for the destruction of those wicked ones. I see the hand of the gods in all this. The person whose success is only wished for by Krishna, without the latter's actually taking up arms in his behalf, is certain to prevail over all enemies, even if those be the celestials with Indra at their head, while anxiety there is none if they be human. He that wisheth to conquer in battle that foremost of heroes, Vasudeva's son Krishna endued with great energy, wisheth to cross by his two arms alone the great ocean of wide expanse and immeasurable water. He. that wisheth to split by a slap of his palm the high Kailasa mountain, is not able to do the slightest damage to the mountain although his hand only with its nails is sure to wear away. He that would conquer Vasudeva in battle, would, with his two arms, extinguish a blazing fire, stop the Sun and the Moon, and plunder by force the Amrita of the gods,--that Vasudeva, viz., who having mowed down in battle by main force all the royal warriors of the Bhoja race, had carried off on a single car Rukmini of great fame for making her his wife; and by her was afterwards born Pradyumna of high soul. It was this favourite of the gods, who, having speedily smashed the Gandharas and conquered all the sons of Nagnajit, forcibly liberated from confinement king Sudarsana of great energy. It was he that slew king Pandya by striking his breast against his, and moved down the Kalingas in battle Burnt by him, the city of Varanasi remained for many years without e king, incapable of being defeated by others. Ekalavya, the king of the Nishadas, always used to challenge this one to battle; but slain by Krishna he lay dead like the Asura Jambha violently thrashed on a hillock. It was Krishna, who, having Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in court in the midst of the Vrishnis and the Andhakas, and then gave unto Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord of Saubha, stationed in the skies, fearless in consequence of his powers of illusion; and it was he, who, at the gate of Subha caught with his hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able to bear his might? The Asuras had a city named Pragjyotisha, which was formidable, inaccessible and unbearable. It was there that the mighty Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi, having brought them by force. The very gods, who, fearless of death, assembled together with Sakra at their head were incapable of conquering him. Beholding Kesava's prowess and might, and weapon that is irresistible, and knowing also the object of his birth, the gods employed him for the destruction of those Asuras. Vasudeva, too, endued with all the divine attributes that ensure success, agreed to undertake that exceedingly difficult task. In the city of Nirmochana that hero slew six thousand Asuras, and cutting into pieces innumerable keen-edged shafts, he slew Mura and hosts of Rakshasas, and then entered that city. It was there, that an encounter took place between the mighty' Naraka and Vishnu of immeasurable strength. Slain by Krishna, Naraka lay lifeless there, like a Karnikara tree uprooted by the wind. Having slain the Earth's son, Naraka, and also Mura, and having recovered those jewelled ear-rings, the learned Krishna of unparalleled prowess came back, adorned with beauty and undying fame. Having witnessed his terrible feats in that battle, the gods then and there blessed him saying, 'Fatigue will never be thine in fights, neither the firmament nor the waters shall stop thy course, nor shall weapons penetrate thy body.' And Krishna, by all this, regarded himself amply rewarded. Immeasurable, and possessed of great might, in Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra seeketh to vanquish that unbearable Vishnu of infinite energy, for that wretch often thinks of imprisoning him. Krishna, however, beareth all this for our sake only. That wretch seeketh to create a sudden disunion between Krishna and myself. How far, however, he is capable of taking away the affection of Krishna from the Pandavas, he will see on the field of battle. Having bowed down unto Santanu's son, and also Drona with his son, and the unrivalled son of Saradwat, I shall fight for regaining our kingdom. The God of justice himself, I am sure, will bring destruction on that sinful man who will fight with the Pandavas. Deceitfully defeated at dice by those wretches, ourselves, of royal birth, had to pass twelve years in great distress in the forest and one long year in a state of concealment. When those Pandavas are still alive, how shall the sons of Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us in fight, aided by the very gods headed by Indra, the then practice of vice would be better than virtue, and surely there would be nothing like righteousness on earth. If man is affected by his acts, if we be superior to Duryodhana, then, I hope that, with Vasudeva as my second, I shall slay Duryodhana, with all his kinsmen. O lord of men, if the act of robbing us of our kingdom be wicked, if these our own good deeds be not fruitless, than beholding both this and that, it seems to me, the overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your eyes that, if they fight, the sons of Dhritarashtra shall certainly perish. If they act otherwise instead of fighting, then they may live; but in the event of a battle ensuing, none of them will be left alive. Slaying all the sons of Dhritarashtra along with Karna, I shall surely wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think best, and enjoy also your wives and other sweet things of life. There are, with us, many aged Brahmanas, versed in various sciences, of amiable behaviour, well-born, acquainted with the cycle of the years, engaged in the study of astrology, capable of understanding with certainty the motions of planets and the conjunctions of stars as also of explaining the mysteries of fate, and answering questions relating to the future, acquainted with the signs of the Zodiac, and versed with the occurrences of every hour, who are prophesying the great destruction of the Kurus and the Srinjayas, and the ultimate victory of the Pandavas, so that Yudhishthira, who never made an enemy, already regardeth his objects fulfilled in consequence of the slaughter of his foes. And Janardana also, that lion among the Vrishnis, endued with the knowledge of the invisible future, without doubt, beholdeth all this. And I also, with unerring foresight, myself behold that future, for that foresight of mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if they fight, will not live. My bow, Gandiva, yawneth without being handled; my bow-string trembleth without being stretched; and arrows also, issuing from my quiver's mouth, are again and again seeking to fly. My bright scimitar issueth of itself from its sheath, like a snake quitting its own worn off slough; and on the top of my flag-staff are heard terrific voices,--When shall thy car be yoked, O Kiritin? Innumerable jackals set up hideous howls at night, and Rakshasas frequently alight from the sky; deer and jackals and peacocks, crows and vultures and cranes, and wolves and birds of golden plumage, follow in the rear of my car when my white steeds are yoked unto it. Single-handed I can despatch, with arrowy showers, all warlike kings, to the regions of death. As a blazing fire consumeth a forest in the hot season, so, exhibiting diverse courses, I will hurl those great weapons called Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all of which are endued with fierce impetuosity. And with their aid, setting my heart on the destruction of those monarchs, I will leave no remnant of those that come to the field of battle. I will rest, having done all this. Even this is my chief and decided resolve. Tell them this, O son of Gavalgana. Look at the folly of Duryodhana! O Suta, they that are invincible in battle even if encountered with the aid of the very gods headed by Indra,--even against them that son of Dhritarashtra thinketh of warring! But so let it be even as the aged Bhishma, the son of Santanu, and Kripa, and Drona with his son, and Vidura endued with great wisdom, are saying, 'May the Kauravas all live long!"
SECTION XLIX
"Vaisampayana said, 'In the midst, O Bharata, of all those assembled kings, Bhishma, the son of Santanu, then said these words unto Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The Maruts also with Indra, the Vasus with Agni, the Adityas, the Sadhyas, the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful tribes of the Apsaras, all approached the ancient Grandsire. And having bowed down unto the Lord of the universe, all those dwellers of heaven sat around him. Just then, the two ancient deities, the Rishis Nara and Narayana, as if drawing unto themselves by their own energy the minds and energies of all who were present there, left the place.' Thereupon, Vrihaspati asked Brahma, saying,--Who are these two that leave the place without worshipping thee? Tell us, O Grandsire, who are they? Thus asked, Brahma said, 'These two, endued with ascetic merit, blazing with effulgence and beauty, illuminating both the earth and the heaven, possessed of great might, and pervading and surpassing all, are Nara and Narayana, dwelling now in the region of Brahman having arrived from the other world. Endued with great might and prowess, they shine in consequence of their own asceticism. By their acts they always contribute to the joy of the world. Worshipped by the gods and the Gandharvas, they exist only for the destruction of Asuras.'
"Bhishma continued, 'Having heard these words, Sakra went to the spot where those two were practising ascetic austerities, accompanied by all the celestials and having Vrihaspati at their head. At that time, the dwellers of heaven had been very much alarmed in consequence of a war raging between themselves and the Asuras. And Indra asked that illustrious couple to grant him a boon. Thus solicited, O best of the Bharata race, those two said,--Name thou the boon.--Upon this Sakra said unto them,--Give us your aid.--They then said unto Sakra,--We will do what thou wishest. And then it was with their aid that Sakra subsequently vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew in battle hundreds and thousands of Indra's foes among the Paulomas and the Kalakhanjas. It was this Arjuna, who, riding on a whirling car, severed in battle, with a broad-headed arrow, the head of the Asura Jambha while the latter was about to swallow him. It was he who afflicted (the Daitya city of Hiranyapura) on the other side of the ocean, having vanquished in battle sixty thousands of Nivatakavachas. It was this conqueror of hostile towns, this Arjuna of mighty arms, that gratified Agni, having vanquished the very gods with Indra at their head. And Narayana also hath, in this world, destroyed in the same way numberless other Daityas and Danavas. Even such are those two of mighty energy that are now seen united with each other. It hath been heard by us that the two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now united with each other, are those same ancient gods, the divine Nara and Narayana. Amongst all on earth they are incapable of being vanquished by the Asuras and the gods headed by Indra himself. That Narayana is Krishna, and that Nara is Falguna. Indeed, they are one Soul born in twain. These two, by their acts, enjoy numerous eternal and inexhaustible regions, and are repeatedly born in those worlds when destructive wars are necessary. For this reason their mission is to fight. Just this is what Narada, conversant with the Vedas, had said unto the Vrishnis. When thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace in hand, and that terrible wielder of the bow, Arjuna, armed with weapons, when thou wilt behold those eternal and illustrious ones, the two Krishnas seated on the same car, then wilt thou, O child, remember these my words. Why should not such danger threaten the Kurus when thy intellect, O child, hath fallen off from both profit and virtue? If thou heedest not my words, thou shalt then have to hear of the slaughter of many, for all the Kauravas accept thy opinion. Thou art alone in holding as true the opinion, O bull of the Bharata race, only three persons, viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of Suvala, and thy mean and sinful brother Dussasana.'
'Karna said. 'It behoveth thee not, O blessed grandsire, to use such words towards me, for I have adopted the duties of the Kshatriya order without falling off from those of my own. Besides, what wickedness is there in me? I have no sin known to any one of Dhritarashtra's people. I have never done any injury to Dhritarashtra's son; on the other hand, I will slay all the Pandavas in battle. How can they that are wise make peace again with those that have before been injured? It is always my duty to do all that is agreeable to king Dhritarashtra, and especially to Duryodhana, for he is in possession of the kingdom.'
"Vaisampayana continued, 'Having listened to these words of Karna, Bhishma the son of Santanu, addressing king Dhritarashtra, again said, 'Although this one often boasteth saying,--I shall slay the Pandavas,--yet he is not equal to even a sixteenth part of high-souled Pandavas. Know that the great calamity that is about to overtake thy sons of wicked souls, is the act of this wretched son of a Suta! Relying upon him, thy foolish son Suyodhana hath insulted those heroes of celestial descent, those chastiser of all foes. What, however, is that difficult feat achieved by this wretch before that is equal to any of those achieved of old by every one of the Pandavas? Beholding in the city of Virata his beloved brother slain by Dhananjaya who displayed such prowess, what did this one then do? When Dhananjaya, rushing against all the assembled Kurus, crushed them and took away their robes, was this one not there then? When thy son was being led away as a captive by the Gandharvas on the occasion of the tale of the cattle, where was this son of a Suta then who now belloweth like a bull? Even there, it was Bhima, and the illustrious Partha, and the twins, that encountered the Gandharvas and vanquished them. Ever beautiful, and always unmindful of both virtue and profit, these, O bull of the Bharata race, are the many false things, blessed be thou, that this one uttereth.'
'Having heard these words of Bhishma, the high-souled son of Bharadwaja, having paid due homage unto Dhritarashtra and the assembled kings, spoke unto him these words, 'Do that, O king, which the best of the Bharatas, Bhishma, hath said. It behoveth thee not to act according to the words of those that are covetous of wealth. Peace with the Pandavas, before the war breaks out, seems to be the best. Everything said by Arjuna and repeated here by Sanjaya, will, I know, be accomplished by that son of Pandu, for there is no bowman equal unto him in the three world!' Without regarding, however, these words spoken by both Drona and Bhishma, the king again asked Sanjaya about the Pandavas. From that moment, when the king returned not a proper answer to Bhishma and Drona, the Kauravas gave up all hopes of life.'"
SECTION L
"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say, O Sanjaya, after hearing that a large force hath been assembled here for gladdening us? How also is Yudhishthira acting, in view of the coming strife, O Suta, who amongst his brothers and sons are looking up to his face, desirous of receiving his orders? Provoked as he is by the deceptions of my wicked sons, who, again, are dissuading that king of virtuous behaviour and conversant with virtue, saying,--Have peace?'
"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu, are looking up to Yudhishthira's face, blessed be thou, and he too is restraining them all. Multitudes of cars belonging to the Pandavas and the Panchalas are coming in separate bodies for gladdening Yudhishthira, the son of Kunti, ready to march to the field of battle. As the sky brightens up at the advent of the rising sun, so the Panchalas are rejoicing at their union with Kunti's son of blazing splendour, risen like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along with the very herdsmen that attend on their kine and sheep, are rejoicing and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya girls and the very daughters of the Vaisyas, in large number, are coming in playful mood for beholding Partha accounted in coat of mail.'
"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of Dhrishtadyumna, as also of the Somakas, and of all others, with which the Pandavas intend to fight with us.'
"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus and in their very hall, the son of Gavalgana' became thoughtful for a moment and seemed to draw repeatedly deep and long sights; and suddenly he fell down in a swoon without any apparent reason. Then in that assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath fallen down on the ground senseless, and cannot utter a word, bereft of sense and his intellect clouded.'
"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty car-warriors, the sons of Kunti, hath his mind filled with great anxiety in consequence of those tigers among men.'
"Vaisampayana continued, 'Having recovered consciousness, and being comforted, Sanjaya addressed king Dhritarashtra in the midst of that concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw those great warriors, the sons of Kunti, thinned in body, in consequence of the restraint in which they had lived in the place of the king of the Matsyas. Hear, O King, with whom the Pandavas will contend against you. With that hero Dhrishtadyumna as their ally, they will fight against you. With that personage of virtuous soul, who never forsaketh truth through anger or fear, temptation, or for the sake of wealth, of disputation; and who is, O King, a very authority in matters of religion, himself being the best of those that practise virtue;--with him, who hath never made an enemy, the sons of Pandu will fight against you.' He unto whom no one on earth is equal in might of arms, and who, wielding his bow had brought all kings under subjection, and who, vanquishing of old all the people of Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena will the sons of Pandu fight against, you. Indeed, he through whose might the four sons of Pandu quickly could alight on the earth, having issued forth from the (burning) house of lac that son of Kunti, Vrikodara, who became the means of their rescue from the cannibal Hidimva; that son of Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena was being carried away by Jayadratha; indeed, with that Bhima. who rescued the assembled Pandavas from the conflagration at Varanavata; even with him (as their ally) will they fight against you. He, who for the gratification of Krishna slew the Krodhavasas, having penetrated the rugged and terrible mountains of Gandhamadana, he to whose arms hath been imparted the might of ten thousand elephants; with that Bhimasena (as their ally) the Pandavas will fight against you. That hero, who, for the gratification of Agni, with Krishna only for his second, bravely vanquished of yore Purandara in fight; he who gratified by combat that God of gods, the trident-bearing lord of Uma--Mahadeva himself having the mountains for his abode; that foremost of warriors who subjugated all the kings of the earth--with that Vijaya (as their ally) the Pandavas will encounter you in battle. That wonderful warrior Nakula, who vanquished the whole of the western world teeming with Mlechchas, is present in the Pandava camp. With that handsome hero, that unrivalled bowman, that son of Madri, O Kauravya, the Pandavas will fight against you. He who vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that Sahadeva will the Pandavas encounter you in battle. He, who in energy hath for his equals only four men on earth, viz., Aswatthaman and Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in years, that hero among men, that gladdener of Madri's heart, with him, O King, will you have a destructive battle. She, who, while living of yore as the daughter of the king of Kasi, had practised the austerest penances; she, who, O bull of the Bharata race, desiring even in a subsequent life to compass the destruction of Bhishma, took her birth as the daughter of Panchala, and accidentally became afterwards a male; who, O tiger among men, is conversant with the merits and demerits of both sexes; that invincible prince of the Panchala who encountered the Kalingas in battle, with what Sikhandin skilled in every weapon, will the Pandavas fight against you. She whom a Yaksha for Bhishma's destruction metamorphosed into a male, with that formidable bowman will the Pandavas fight against you. With those mighty bowmen, all, brothers those five Kekaya princes, with those heroes clad in mail will the Pandavas fight against you. With that warrior of long arms: endued with great activity in the use of weapons, possessed of intelligence and prowess incapable of being baffled, with that Yuyudhana, the lion of the Vrishni race, will you have to fight. He, who had been the refuge of the high-souled Pandavas for a time, with that Virata, will ye have an encounter in battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi hath become an ally of theirs; with him the Pandavas will fight against you. The high-souled sons of Draupadi, tender in years but invincible in battle, and unapproachable like snakes of virulent poison, with them, will the Pandavas fight against you. He, that in energy is like unto Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu, will the Pandavas fight against you. That war-like son of Sisupala, Dhrishtaketu of great fame, who in energy is beyond comparison and who when angry is incapable of being withstood in battle, with that king of the Chedis who has joined the Pandavas at the head of an Akshauhini of his own, will the sons of Pandu fight against you. He that is the refuge of the Pandavas, even as Vasava is of the celestials, with that Vasudeva, the Pandavas will fight against you. He also, O bull of Bharata race, Sarabha the brother of the king of the Chedis, who again is united with Karakarsa, with both these, the Pandavas will fight against you. Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in battle, are resolved upon fighting for the Pandavas. And Drupada too, possessed of great might, and followed by a large force, and reckless of his life, is resolved to fight for the Pandavas. Relying upon these and other kings by hundreds, of both the eastern and northern countries, king Yudhishthira the just, is prepared for battle.'"
SECTION LI
"Dhritarashtra said, 'All these named by thee are, indeed, endued with great courage, but all of them together are equal to Bhima singly. My fear, O child, from the wrathful Bhima is, indeed, very great, like that of fat deer from an enraged tiger. I pass all my nights in sleeplessness, breathing deep and hot sighs afraid of Vrikodara, O child, like an animal of any other species afraid of the lion. Of mighty arms, and in energy equal unto Sakra himself, I see not in this whole army even one that can withstand him in battle. Exceedingly wrathful and determined in animosity, that son of Kunti and Pandu smileth not even in jest, is mad with rage, casteth his glances obliquely, and speaketh in a voice of thunder. Of great impetuosity and great courage, of long arms and great might, he will not, in battle, leave even one of my foolish sons alive. Indeed, Vrikodara, that bull among the Kurus, whirling his mace in battle, will, like a second Yama mace in hand slay all my sons who are afflicted by a heavy calamity. Even now I see that terrible mace of his, with eight sides made of steel, and adorned with gold, uplifted like a Brahmana's curse. As a lion of mighty strength among a flock of deer, Bhima will range among my troops. He only (amongst his brothers) always displayed his strength cruelly towards my sons. Eating voraciously, and endued with great impetuosity, from his very childhood he hath been behaving inimically towards my children. My heart trembleth (to remember) that even in their childhood, Duryodhana and other sons of mine, while fighting with him (sportively) were always ground down by the elephant-like Bhima. Alas, my sons have always been oppressed by his might, and it is that Bhima of terrible prowess that hath been the cause of this rupture. Even now I behold Bhima, mad with rage, fighting in the very van, and devouring the whole of my host consisting of men, elephants, and steeds. Equal unto Drona and Arjuna in weapons, his speed equal unto the velocity of the wind, and in wrath like unto Maheswara himself, who is there, O Sanjaya, that would slay that wrathful and terrible hero in battle? I think it to be a great gain that my sons were not even then slain by that slayer of enemies who is endued with such energy. How can a human being withstand the impetuosity of that warrior in battle who slew Yakshas and Rakshasas of terrible might before? O Sanjaya, even in his childhood he was never completely under my control. Injured by my wicked sons, how can that son of Pandu come under my control now? Cruel and extremely wrathful, he would break but not bend. Of oblique glances and contracted eye-brows, how can he be induced to remain quiet? Endued with heroism, of incomparable might and fair complexion, tall like a palmyra tree, and in height taller than Arjuna by the span of the thumb, the second son of Pandu surpasseth the very steeds in swiftness, and elephants in strength, speaketh in indistinct accents, and possesseth eyes having the hue of honey. As regards form and might, even such was he in his very boyhood, as I truly heard long before from the lips of Vyasa! Terrible and possessed of cruel might, when angry he will destroy in battle with his iron-mace cars and elephants and men and horses. By acting against his wishes, that foremost of smiters who is ever wrathful and furious, hath before been, O child, insulted by me. Alas, how will my sons bear that mace of his which is straight, made of steel, thick, of beautiful sides, adorned with gold, capable of slaying a hundred, and producing a terrible sound when hurled at the foe? Alas, O child, my foolish sons are desirous of crossing that inaccessible ocean constituted by Bhima, which is really shoreless, without a raft on it, immeasurable in depth, and full of currents impetuous as the course of arrows. Fools in reality though boasting of their wisdom, alas, my children do not listen to me even though I cry out. Beholding only the honey they do not see the terrible fall that is before them. They that will rush to battle with Death himself in that human shape, are certainly doomed to destruction by the Supreme Ordainer, like animals within the lion's view. Full four cubits in length, endued with six sides and great might, and having also a deadly touch, when he will hurl his mace from' the sting, how shall my sons, O child, bear its impetus? Whirling his mace and breaking therewith the heads of (hostile) elephants, licking with his tongue the corners of his mouth and drawing long breaths, when he will rush with loud roars against mighty elephants, returning the yells of those infuriated beasts that might rush against him, and when entering the close array of cars he will slay, after taking proper aim, the chief warriors before him, what mortal of my party will escape from him looking like a blazing flame? Crushing my forces and cutting a passage through them, that mighty armed hero, dancing with mace in hand, will exhibit the scene, witnessed during the universal Dissolution at the end of a Yuga. Like an infuriated elephant crushing trees adorned with flowers, Vrikodara, in battle will, furiously penetrate the ranks of my sons. Depriving my warriors of their cars, drivers, steeds, and flag-staff, and afflicting all warriors fighting from cars and the backs of elephants, that tiger among men will, O Sanjaya, like the impetuous current of Ganga throwing down diverse trees standing on its banks, crush in battle the troops of my sons. Without doubt, O Sanjaya, afflicted by the fear of Bhimasena, my sons and their dependents and all the allied kings will fly in different directions. It was this Bhima who, having entered of old, with Vasudeva's aid, the innermost apartments of Jarasandha, overthrew that king endued with great energy; that lord of Magadha, the mighty Jarasandha, having fully brought under his subjection the goddess Earth, oppressed her by his energy. That the Kauravas in consequence of Bhishma's prowess, and the Andhakas and the Vrishnis in consequence of their policy, could not be subjugated by him was due only to their good fortune. What could be more wonderful than that the heroic son of Pandu, of mighty arms and without any weapons, having approached that king, slew him in a trice? Like a venomous snake, whose poison hath accumulated for years, Bhima will, O Sanjaya, vomit in battle the poison of his wrath upon my sons! Like the foremost of the celestials, the great Indra, smiting the Danavas with his thunderbolt, Bhimasena will, mace in hand, slay all my sons! Incapable of being withstood or resisted, of fierce impetus and powers, and with eyes of a coppery hue, I behold even now that Vrikodara failing upon my sons. Without mace or bow, without car or coat of mail, fighting with his bare arms only, what man is there that can stand before him? Bhishma, that regenerate Drona, and Kripa the son of Saradwat,--these are as much acquainted as I myself with the energy of the intelligent Bhima. Acquainted with the practice of those that are noble, and desirous of death in battle, these bulls among men will take their stand in the van of our army. Destiny is everywhere powerful, especially in the case of a male person, for beholding the victory of the Pandavas in battle, I do not yet restrain my sons. These mighty bowmen of mine, desirous of treading in that ancient track leading up to heaven, will lay down their lives in battle, taking care, however, of earthly fame. O child, my sons are the same to these mighty bowmen as the Pandavas are to them, for all of them are grandsons of Bhishma and disciples of Drona and Kripa. O Sanjaya, the little acceptable services that we have been able to do unto these three venerable ones, will certainly be repaid by them owing to their own noble dispositions. It is said that death in battle of a Kshatriya, who hath taken up arms and desireth to observe Kshatriya practices is, indeed, both good and meritorious. I weep, however, for all those that will fight against the Pandavas. That very danger hath now come which was foreseen by Vidura at the outset. It seems, O Sanjaya, that wisdom is incapable of dispelling woe; on the other hand, it is overwhelming woe that dispelleth wisdom. When the very sages, that are emancipated from all worldly concerns and that behold, standing aloof, all the affairs of the universe, are affected by prosperity and adversity, what wonder is there that I should grieve, I who have my affections fixed on a thousand things such as sons, kingdom, wives, grandsons, and relatives? What good can possibly be in store for me on the accession of such a frightful danger? Reflecting on every circumstance, I see the certain destruction of the Kurus. That match at dice seems to be the cause of this great danger of the Kurus. Alas, this sin was committed from temptation by foolish Duryodhana, desirous of wealth; I believe all this to be the untoward effect of ever-fleeting Time that bringeth on everything. Tied to the wheel of Time, like its periphery, I am not capable of flying away from it. Tell me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it? These foolish Kauravas will all be destroyed, their Time having come. Helplessly I shall have to hear the wailing of women when my hundred sons will all be slain. Oh, how may death come upon me? As a blazing fire in the summer season., when urged by the wind, consumeth dry grass, so will Bhima, mace in hand, and united with Arjuna, slay all on my side!'"
SECTION LII
"Dhritarashtra said, 'He whom we have never heard to speak a falsehood, he who hath Dhananjaya to fight for him, may have the sovereignty of even the three worlds. Reflecting from day to day I do not find the warrior who may, on his car, advance in battle against the wielder of Gandiva. When that wielder of Gandiva will shoot winged arrows and Nalikas and shafts capable of piercing the breast of warriors, there is no rival of his in battle. If those bulls among men, those heroes,--Drona and Karna,--those foremost of mighty men, versed in weapons and invincible in battle, withstand him, the result may be very doubtful, but I am sure that the victory will not be mine. Karna is both compassionate and heedless, and preceptor is aged and hath affection for this pupil. Partha, however, is able and mighty, of firm grasp (of the bow). Terrible will be the encounter between them, without resulting in any one's defeat. Conversant with weapons and endued with heroism, all of them have earned great fame. They may relinquish the very sovereignty of the gods, but not the chance of winning victory. There would be peace, without doubt, upon the fall of either of these two (Drona and Karna) or of Falguna, There is none, however, who can either slay or vanquish Arjuna. Alas, how may his wrath that hath been excited against my foolish sons be pacified. Others there are acquainted with the use of weapons, that conqueror are conquered; but it is heard that Falguna always conquereth. Three and thirty years have passed away since the time, when Arjuna, having invited Agni, gratified him at Khandava, vanquishing all the celestials. We have never heard of his defeat anywhere, O child. Like the case of Indra, victory is always Arjuna's, who hath for his charioteer in battle Hrishikesa, endued with the same character and position. We hear that the two Krishnas on the same car and the stringed Gandiva,--these three forces,--have been united together. As regards ourselves, we have not a bow of that kind, or a warrior like Arjuna, or a charioteer like Krishna. The foolish followers of Duryodhana are not aware of this. O Sanjaya, the blazing thunderbolt falling on the head leaveth something undestroyed, but the arrows, O child, shot by Kiritin leave nothing undestroyed. Even now I behold Dhanajaya shooting his arrows and committing a havoc around, picking off heads from bodies with his arrowy showers! Even now I behold the arrowy conflagration, blazing all around, issuing from the Gandiva, consuming in battle the ranks of my sons. Even now it seemeth to me that, struck with panic at the rattle of Savyasachin's car, my vast army consisting of diverse forces is running away in all directions. As a tremendous conflagration, wandering in all directions, of swelling flames and urged by the wind, consumeth dry leaves and grass, so will the great fame of Arjuna's weapons consume all my troops. Kiritin, appearing as a foe in battle, will vomit innumerable arrows and become irresistible like all destroying Death urged forward by the Supreme Ordainer. When I shall constantly hear of evil omens of diverse kinds happening in the homes of the Kurus. and around them and on the field of battle, then will destruction, without doubt, overtake the Bharats.'"
SECTION LIII
"Dhritarashtra said, 'Endued with great prowess and eager for victory, even as the sons themselves of Pandu are, so are their followers, who are all resolved to sacrifice their lives and determined to win victory. Even thou, O son, hast told me of my mighty enemies, viz., the kings of the Panchalas, the Kekayas, the Matsyas, and the Magadhas. He, again, who at his will can bring under his subjection all the three worlds with Indra at their head, even that Creator of the universe, the mighty Krishna is bent on giving victory upon the Pandavas. As regards Satyaki, he acquired in no time the whole science of arms from Arjuna. That scion of Sini's race will stand on the battle-field, shooting his shafts like husbandmen sowing seeds. The prince of Panchala, Dhristadyumna, that mighty car-warrior of merciless deeds, acquainted with all superior weapons, will fight with my host. Great is my fear, O child from the wrath of Yudhishthira, from the prowess of Arjuna, and from the Twins and Bhimasena. When those lords of men will, in the midst of my army, spread their superhuman net of arrows, I fear my troops will not come out of it. It is for this, O Sanjaya, that I weep. That son of Pandu, Yudhishthira, is handsome, endued with great energy, highly blessed, possessed of Brahma force, intelligent, of great wisdom, and virtuous soul. Having allies and counsellors, united with persons ready for battle, and possessing brothers and father-in-law who are all heroes and mighty car-warriors, that tiger among men, the son of Pandu, is also endued with patience, capable of keeping his counsels, compassionate, modest, of powers incapable of being baffled, possessed of great learning, with soul under proper control, ever waiting upon the aged, and subdued senses; possessed thus of every accomplishment, he is like unto a blazing fire. What fool, doomed to destruction and deprived of sense, will jump, moth-like, into that blazing and irresistible Pandava fire! Alas, I have behaved deceitfully towards him. The king, like unto a fire of long flames, will destroy all my foolish sons in battle without leaving any alive. I, therefore, think that it is not proper to fight with them. Ye Kauravas, be ye of the same mind. Without doubt, the whole race of Kuru will be destroyed, in case of hostilities being waged. This appears to me very clearly, and if we act accordingly, my mind may have peace. If war with them doth not seem beneficial to you, then we will strive to bring about peace. Yudhishthira will never be indifferent when he sees us distressed, for he censures me only as the cause of this unjust war.'"
SECTION LIV
"Sanjaya said, It is even so, O great king, as thou, O Bharata, sayest. On the event of battle, the destruction of the Kshatriyas by means of Gandiva is certain. This, however, I do not understand, how when thou art always wise and especially acquainted with the prowess of Savyasachin, thou followest yet the counsels of thy sons. Having O bull of the Bharata race, injured the sons of Pritha from the very beginning, having in fact, committed sins repeatedly, this is not, O great king, the time (to grieve). He that occupies the position of a father and a friend, if he is always watchful and of good heart, should seek the welfare (of his children); but he that injures, cannot be called a father. Hearing of the defeat of the Pandavas at dice, thou hadst, O king, laughed like a child, saying, 'This is won, this is acquired!' When the harshest speeches were addressed to the sons of Pritha, thou didst not then interfere, pleased at the prospect of thy sons winning the whole kingdom. Thou couldst not however, then see before thee inevitable fall. The country of the Kurus, including the region called Jangala is, O king, thy paternal kingdom. Thou hast, however, obtained the whole earth by those heroes. Won by the strength of their arms, the sons of Pritha made over thee this extensive empire. Thou thinkest, however, O best of kings, that all this was acquired by thee. When thy sons, seized by the king of the Gandharvas, were about to sink in a shoreless sea without a raft to save them, it was Partha, O king, that brought them back. Thou hadst, like a child, repeatedly laughed, O monarch, at the Pandavas when they were defeated at dice and were going into exile. When Arjuna poureth a shower of keen arrows, the very oceans dry up, let alone beings of flesh and blood. Falguna is the foremost of all shooters; Gandiva is the foremost of all bows; Kesava is the foremost of all beings; the Sudarsana is the foremost of all weapons; and of cars, that furnished with the banner bearing the blazing Ape on it is the foremost. That car of his, bearing all these and drawn by white steeds, will, O king, consume us all in battle like the upraised wheel of Time. O bull of the Bharata race, his is even now the whole earth and he is the foremost of all kings, who hath Bhima and Arjuna to fight for him. Beholding the host sinking in despair when smitten by Bhima, the Kauravas headed by Duryodhana will all meet destruction. Struck with the fear of Bhima and Arjuna, the sons, O king, and the kings following them, will not, O lord, be able to win victory. The Matsyas, the Panchalas, the Salways and the Surasenas, all decline to pay thee homage now and all disregard thee. Acquainted with the energy of that wise king, all of them, however, have joined that son of Pritha, and for their devotion to him they are always opposed to thy sons. He that, by his evil deeds, afflicted the sons of Pandu, who are all wedded to virtue and undeserving of destruction, he that hateth them even now,--that sinful man, O monarch, who is none else than thy son,--should, with all his adherents, be checked by all means. It behoveth thee not to bewail in this strain. Even this was said by myself as well as by the wise Vidura at the time of the gambling match at dice. These thy lamentations in connection with the Pandavas, as if thou wert a helpless person, are, O king, all useless.'"
SECTION LV
"Duryodhana said, 'Fear not, O king. Nor shouldest thou grieve for us. O monarch, O lord, we are quite able to vanquish the foe in battle. When the Parthas had been exiled to the woods, there came unto them the slayer of Madhu with a vast army in battle array and capable of crushing hostile kingdoms; and there also came unto them the Kekayas, and Dhrishtaketu, and Dhrishtadyumna of Pritha's race and numerous other kings in their train; and all those great car-warriors were assembled in a place not far from Indraprastha; and having assembled together they censured thee and all the Kurus. And O Bharata, all those warriors with Krishna at their head paid their homage unto Yudhishthira clad in deerskin and seated in their midst. And all those kings then suggested to Yudhishthira that he should take back the kingdom. And all of them desired to slay thee with all the followers. And hearing of all this, O bull of the Bharata race, I addressed Bhishma and Drona and Kripa, struck with fear, O king, at the prospect of the ruin that threatened our kindred. And I said unto them, 'I think the Pandavas will not abide by the agreement made by them; Vasudeva desireth our utter extinction. I think also that with the exception of Vidura all of you will be slain, although the chief of the Kurus, Dhritarashtra, conversant with morality, will not be included in the slaughter, O sire, effecting our complete destruction, Janardana wisheth to bestow upon Yudhishthira the entire kingdom of the Kurus. What should be done? Shall we surrender, or fly, or shall we fight the foe giving up every hope of life? If, indeed, we stand up against them, our defeat is certain, for all the kings of the earth are under Yudhishthira's command. The people of the realm are all annoyed with us, and all our friends also are angry with us. All the kings of the earth are speaking ill of us, and especially all our friends and relatives. There can be no fault in our surrender, for from time immemorial, the weaker party is known to conclude peace. I grieve, however, for that lord of men, my, blind father, who may, on my account, be overtaken by woe and misery that is endless. [It is known to thee, O king, even before this, that thy other sons were all opposed to the foe for pleasing me only]. Those mighty car-warriors, the sons of Pandu, will, indeed, avenge their wrongs by destroying the whole race of king Dhritarashtra with all his counsellors.--(It was thus that I addressed them, and) seeing me afflicted by great anxiety and my senses tortured, Drona and Bhishma and Kripa and Drona's son then addressed me, saying, 'Fear not, O represser of foes, for if the foe wage hostilities with us, they will not be able to vanquish us when we take the field. Every one of us is singly capable of vanquishing all the kings of the earth. Let them come. With keen-edged arrows we will curb their pride. Inflamed with anger upon the death of his father, this Bhishma (amongst us) in days of old had conquered all the kings of the earth, on a single car. O Bharata, his wrath excited, that best of the Kurus smote numberless ones amongst them, whereupon from fear, they are surrendered to this Devavrata seeking his protection. That Bhishma, united with us, is still capable of vanquishing the foe in battle. Let thy fears, therefore, O bull of the Bharata race, be all dispelled.'
"Duryodhana continued, 'Even this was the resolve then formed by these heroes of immeasurable energy. The whole earth was formerly under the foe's command. Now, however, they are incapable of vanquishing us in battle, for our enemies, the sons of Pandu, are now without allies and destitute of energy. O bull of the Bharata race, the sovereignty of the earth now resteth in me, and the kings also, assembled by me, are of the same mind with me in weal or woe. Know thou, O best of the Kuru race, that all these kings, O slayer of foes, can, for my sake, enter into the fire or the sea. They are all laughing at thee, beholding thee filled with grief and including in these lamentations like one out of his wits, and affrighted at the praises of the foe. Every one amongst these kings is able to withstand the Pandavas. Indeed, sire, every one regardeth himself; let thy fears, therefore, be dispelled. Even Vasava himself is not capable of vanquishing my vast host. The Self-create Brahma himself, if desirous of slaying it, cannot annihilate it. Having given up all hopes of a city, Yudhishthira craveth only five villages, affrighted, O lord, at the army I have assembled and at my power. The belief thou entertainest in the prowess of Vrikodara, the son of Kunti, is unfounded. O Bharata, thou knowest not the extent of my prowess. There is none on earth equal to me in an encounter with the mace. None have ever surpassed me in such an encounter, nor will any surpass me. With devoted application and undergoing many privations, I have lived in my preceptor's abode. I have completed my knowledge and exercises there. It is for this that I have no fear either of Bhima or of others. When I humbly waited upon Sankarshana (my preceptor), blessed be thou, it was his firm conviction that Duryodhana hath no equal in the mace. In battle I am Sankarshana's equal, and in might there is none superior to me on earth. Bhima will never be able to bear the blow of my mace in battle. A single blow, O king, that I may wrathfully deal unto Bhima will certainly, O hero, carry him without delay to the abode of Yama. O king, I wish to see Vrikodara mace in hand. This hath been my long-cherished desire. Struck in battle with my mace, Vrikodara, the son of Pritha, will fall dead on the ground, his limbs shattered. Smitten with a blow of my mace, the mountains of Himavat may split into a hundred thousands fragments. Vrikodra himself knoweth this truth, as also Vasudeva and Arjuna, that there is no one equal to Duryodhana in the use of mace. Let thy fears, therefore, caused by Vrikodara. be dispelled, for I will certainly slay him in fierce conflict. Do not, O king, give way to melancholy. And after I have slain him, numerous car-warriors of equal or superior energy, will, O bull among the Bharatas, speedily throw Arjuna down. Bhishma, Drona Kripa and Drona's son, Karna and, Bhurisravas, Salya, the king of Pragjyotish, and Jayadratha, the king of the Sindhus,--every one of these, O Bharata, is singly capable of slaying the Pandavas. When united together, they will, within a moment, send Arjuna to the abode of Yama. There, indeed, is no reason why the united army of all the kings will be incapable of vanquishing Dhananjaya singly. A hundred times shrouded by immeasurable arrows shot by Bhishma and Drona and Drona's son and Kripa, and deprived of strength, Partha will have to go unto Yama's abode. Our grandsire born of Ganga is, O Bharata, superior to Santanu himself. Like unto a regenerate saint, and incapable of being withstood by the very celestials, he took his birth amongst men. There is no slayer of Bhishma, O king, on earth, for his father, being gratified, gave him the boon,--Thou shalt not die except when it is thy own wish. And Drona took his birth in a water-pot from the regenerate saint Bharadwaja. And from Drona hath taken birth his son, having a knowledge of the highest weapons. And this the foremost of preceptors. Kripa also, hath taken his birth from the great Rishi Gautama. Born in a clump of heath this illustrious one, I think, is incapable of being slain. Then again, O king, the father, mother and maternal uncle of Aswatthaman,--these three,--are not born of woman's womb. I have that hero also on my side. All these mighty car-warriors, O king, are like unto celestials, and can, O bull of the Bharata race, inflict pain on Sakra himself in battle. Arjuna is incapable of even looking at any one of these singly. When united together, these tigers among men will certainly slay Dhananjaya. Karna also, I suppose, is equal unto Bhishma and Drona and Kripa. O Bharata, Rama himself had told him,--Thou art equal unto me. Karna had two ear-rings born with him, of great brilliance and beauty; for Sachi's gratification Indra begged them of that repressor of foes, in exchange, O king, of an infallible and terrible shaft. How would Dhananjaya, therefore, escape with life from Karna who is protected by that arrow? My success, therefore, O king, is as certain as a fruit held fast in my own grasp. The utter defeat also of my foes is already bruited about on earth. This Bhishma, O Bharata, killeth every day ten thousand soldiers. Equal unto him are these bowmen, Drona, Drona's son and Kripa. Then, O repressor of foes, the ranks of the Samsaptaka warriors have made this resolution,--Either we will slay Arjuna or that Ape-bannered warrior will slay us. There are other kings also, who firm in their resolve of slaying Savyasachin, regard him as unequal to themselves. Why dost thou then apprehend danger from the Pandavas? When Bhimasena will be slain, O Bharata, who else (amongst them) will fight? Tell me this, O repressor of foes, if thou knowest any amongst the foes. The five brothers, with Dhrishtadyumna and Satyaki,--these seven warriors of the enemy, O king, are regarded as their chief strength. Those, however, amongst us, that are our chief warriors, are Bhishma, Drona, Kripa, Drona's son, Karna, Somadatta, Vahlika, and Salya, the king of Pragjyotisha, the two kings (Vindha and Anuvinda) of Avanti, and Jayadratha; and then, O king, thy sons Dussasana, Durmukha, Dussaha, Srutayu; Chitrasena, Purumitra, Vivingsati, Sala, Bhurisravas, and Vikarna. O king, I have assembled one and ten Akshauhinis. The army of the enemy is less than mine, amounting only to seven Akshauhinis. How then can I be defeated? Vrihaspati hath said that an army which is less by a third ought to be encountered. My army, O king, exceedeth that of the foe by a third. Besides, O Bharata, I know that the enemy hath many defects, while mine, O lord, are endued with many good virtues. Knowing all this, O Bharata, as also the superiority of my force and the inferiority of the Pandavas, it behoveth thee not to lose thy senses.
'Having said this, O Bharata, that conqueror of hostile chiefs, Duryodhana, asked Sanjaya again, anxious to known more about the doings of the Pandavas.'"
SECTION LVI
"Duryodhana said, 'Having obtained, O Sanjaya, an army numbering seven Akshauhinis, what is Yudhishthira, the son of Kunti, with the other kings in his company, doing in view of the war?'
"Sanjaya said, 'Yudhishthira, O king, is very cheerful in view of the battle. And so also are Bhimasena and Arjuna. The twins also are perfectly fearless. Desirous of making an experiment of the mantras (obtained by him). Vibhatsu, the son of Kunti, yoked his celestial car illuminating all the directions. Accoutred in mail, he looked like a mass of clouds charged with lightning. After reflecting for a while, he cheerfully addressed me, saying,--Behold, O Sanjaya, these preliminary signs. We will certainly conquer.' Indeed, what Vibhatsu said unto me appeared to me to be true.'
"Duryodhana said, 'Thou rejoicest to applaud those sons of Pritha defeated at dice. Tell us now what sort of steeds are yoked unto Arjuna's car and what sort of banners are set up on it?'
"Sanjaya said, 'O great king, the celestial artificer called Tashtri or Bhaumana, aided by Sakra and Dhatri, created forms of diverse kinds and great beauty for Arjuna's car. And displaying divine illusion they placed on his flagstaff those celestial forms, large and small, of great value. And at Bhimasena's request, Hanumat, the son of the Wind-god, will also place his own image on it. And Bhaumana has, in its creation, had recourse to such illusion that that banner covers, both perpendicularly and laterally, an area of one yojana, and even if trees stand in its way, its course cannot be impeded. Indeed, even as Sakra's bow of diverse colours is exhibited in the firmament, and nobody knows of what it is made, so hath that banner been contrived by Bhaumana, for its form is varied and ever varying. And as column of smoke mixed with fire riseth up, covering the sky and displaying many bright hues and elegant shapes, so doth that banner contrived by Bhaumana rear its head. Indeed, it hath no weight, nor is it capable of being obstructed. And unto that car are a century of excellent celestial steeds of white hue and endued with the speed of the mind, all presented by Chitrasena (the king of the Gandharvas). And neither on earth, O king, nor in the sky, nor in heaven, their course can be impeded. And formerly a boon hath been granted to the effect that their number would always remain full how often so ever they might be slain. And unto Yudhishthira's car are yoked large steeds of equal energy and white in colour like ivory. And unto Bhimasena's car are yoked courses endued with the speed of the wind and the splendour of the seven Rishis. And steeds of sable bodies and backs variegated like the wings of the Tittri bird, all presented by his gratified brother Falguna, and superior to those of the heroic Falguna himself, cheerfully carry Sahadeva. And Nakula of Ajamida's race, the son of Madri, is borne, like Indra the slayer of Vritra, by excellent steeds, presented by the great Indra himself, all mighty as the wind and endued with great speed. And excellent steed of large size, equal unto those of the Pandavas themselves in years and strength, endued with great swiftness and of handsome make, and all presented by the celestials, carry those youthful princes, the sons of Subhadra and Draupadi.'"
SECTION LVII
"Dhritarashtra said, 'Whom hast thou, O Sanjaya, seen to have, from affection, arrived there, and who will, on behalf of the Pandavas, fight my son's forces?'
"Sanjaya said, 'I have seen Krishna, the foremost of the Andhakas and the Vrishnis, arrived there, and Chekitana, as also Satyaki, otherwise called Yuyudhana. And those two mighty car-warriors, proud of their strength and famed over all the world, have joined the Pandavas, each with a separate Akshauhini of troops. And Drupada, the king of the Panchalas, surrounded by his ten heroic sons--Satyajit and others--headed by Dhrishtadyumna, and well-protected by Sikhandin, and having furnished his soldiers with every necessary thing, hath come there with a full Akshauhini, desirous of honouring Yudhishthira. And that lord of earth, Virata, with his two sons Sankha and Uttara, as also with those heroes Suryadatta and others--headed by Madiraksha and surrounded by one Akshauhini of troops, hath thus accompanied by brothers and sons, joined the son of Pritha. And the son of Jarasandha, the king of Magadha, and Dhrishtaketu, the king of the Chedis, have separately come there, each accompanied by an Akshauhini of troops. And the five brothers of Kekaya, all having purple flags, have joined the Pandavas, surrounded by an Akshauhini of troops. Then numbering to this extent, have I seen assembled there, and these, on behalf of the Pandavas, will encounter the Dhartarashtra host. That great car-warrior, Dhrishtadyumna, who is acquainted with human, celestial, Gandharva and Asura arrays of battle, leadeth that host. O king, Bhishma, the son of Santanu, has been assigned to Sikhandin as his share; and Virata with all his Matsya warriors will support Sikhandin. The mighty king of the Madras hath been assigned to the eldest son of Pandu as his share, though some are of opinion that those two are not well-matched. Duryodhana with his sons and his ninety-nine brothers, as also the rulers of the east and the south, have been assigned to Bhimasena as his share. Karna, the son of Vikartana, and Jayadratha the king of the Sindhus, have been assigned to Arjuna as his share. And those heroes also on the earth who are incapable of being withstood and who are proud of their might, have been accepted by Arjuna as his share. And those mighty bowmen, the five royal brothers of Kekaya, will put forth their strength in battle, accepting the Kekaya warriors (on Dhritarashtra's side) as antagonists. And in their share are included the Malavas also, and the Salwakas, as also, the two famous warriors of the Trigarta host who have sworn to conquer or die. And all the sons of Duryodhana and Dussasana, as also king Vrihadvala, have been assigned to Subhadra's son as his share. And those great bowmen, the sons of Draupadi, having cars furnished with gold-embroidered banners, all headed by Dhrishtadyumna, will, O Bharata, advance against Drona. And Chekitana on his car desireth to encounter Somadatta in single combat with him, while Satyaki is anxious to battle against the Bhoja chief, Kritavarman. And the heroic son of Madri, Sahadeva, who setteth up terrible roars in battle, hath intended to take as his share thy brother-in-law, the son of Suvala. And Nakula also, the son of Madravati, hath intended to take as his share the deceitful Uluka and the tribes of the Saraswatas. As for all the other kings of the earth, O Monarch, who will go to battle, the sons of Pandu have, by naming them, distributed them in their own respective shares. Thus hath the Pandava host been distributed into divisions. Do thou now, without delay, with thy sons, act as thou thinkest best.'
"Dhritarashtra said, 'Alas, all my foolish sons, addicted to deceitful dice, are already dead when it is the mighty Bhima with whom they desire to encounter in the field of battle. All the kings of the earth too, consecrated by Death himself for sacrifice, will rush to the Gandiva, like so many moths into fire. Methinks my host is already put to flight by those illustrious warriors formerly injured by me. Who, indeed, shall follow to battle my warriors, whose ranks will be broken by the sons of Pandu in the encounter? All of them are mighty car-warriors, possessed of great bravery, of famous achievements, endued with great prowess, equal unto the fiery sun in energy, and all victorious in battle. Those that have Yudhishthira for their leader, the slayer of Madhu for their protector, the heroic Savyasachin and Vrikodara for their warriors, and Nakula, and Sahadeva, and Dhrishtadyumna, the son of Prishata, and Satyaki, and Drupada, and Dhrishtaketu with his son, and Uttamaujas, and the unconquerable Yudhamanyu of the Panchalas, and Sikhandin, and Kshatradeva, and Uttara, the son of Virata, and Kasayas, the Chedis, the Matsyas, the Srinjayas, Vabhru the son of Virata, the Panchalas, and the Prabhadrakas, for fighting for them, those, indeed, from whom Indra himself cannot, if they are unwilling, snatch this earth,--those heroes, cool and steady, in fight, who can split the very mountains--alas, it is with them that are endued with every virtue and possessed of superhuman prowess that this wicked son of mine, O Sanjaya, desireth to fight, disregarding me even though I am crying myself hoarse!'
"Duryodhana said, 'Both the Pandavas and ourselves are of the same race; both they and we tread upon the same earth, why dost thou think that victory will declare itself for only the Pandavas? Bhishma, Drona, Kripa, the unconquerable Karna, Jayadratha, Somadatta, and Aswatthaman-all mighty bowmen and endued with great energy,--are incapable of being vanquished by Indra himself united with the celestials. What sayst thou then, O father of the Pandavas? Ali these noble and heroic kings of the earth, bearing weapons, O father, are quite capable, for my sake, of withstanding the Pandavas, while the latter are not capable of even gazing at my troops. I am powerful enough to encounter in battle the Pandavas with their sons. O Bharata, all those rulers of the earth, who are anxious for my welfare, will certainly seize all the Pandavas like a herd of young deer by means of net. I tell thee, in consequence of our crowds of cars and snares of arrows, the Panchalas and the Pandavas will all be routed.'
"Dhritarashtra said, 'O Sanjaya, this my son speaketh like a mad man, for he is incapable of vanquishing in battle Yudhishthira the just. This Bhishma truly knoweth the might of the famous, powerful, virtuous, and high-souled Pandavas and their sons, for he doth not wish a battle with those illustrious ones. But tell me again O Sanjaya, of their movements. Tell me, who are inciting those illustrious and mighty bowmen endued with great activity, like priests enkindling (Homa) fires with libations of clarified butter?'
"Sanjaya said, 'O Bharata, Dhrishtadyumna is always urging the Pandavas to war, saying, 'Fight ye, best among the Bharatas. Do not entertain the least fear. All those rulers of the earth, who, courted by Dhritarashtra's son, will become in that fierce encounter target of showers of weapons,--indeed, I alone will encounter all those angry kings assembled together with their relatives, like a whale seizing little fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's son and Salya and Suyodhana,--them all I withstand, like the bank resisting the swelling sea.' Unto him saying thus, the virtuous king Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy prowess and steadiness. Rescue us safely from the war. I know, O mighty-armed one, that thou art firm in the duties of the Kshatriya order. Thou art, indeed, quite competent to smite alone the Kauravas. When the latter, eager for fight, will stand before us, what thou, O repressor of foes, wilt arrange, will certainly be for our good. Even this is the opinion of those acquainted with the scriptures, that the hero, who, displaying his prowess, relieth those that after the rout run away from the battle-field, seeking for protection, is to be bought with a thousand. Thou, O bull among men, art brave, mighty, and powerful. Without doubt, thou art that deliverer of those that are over-powered with fear on the field of battle.' And when the righteous Yudhishthira the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in these words, 'Go thou, O Suta, without delay, and say unto all those that have come to fight for Duryodhana, say unto the Kurus of the Pratipa dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and Drona's son, and Jayadratha, and Dussasana, and Vikarna and king Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna, who is protected by the celestials. Before that happens, let some good man approach Yudhishthira and entreat that son of Pandu, that best of men, to accept the kingdom (surrendered by them) without delay. There is no warrior on the earth like unto Savyasachin, son of Pandu, of prowess incapable of being baffled. The celestial car of the holder of Gandiva is protected by the very gods. He is incapable of being vanquished by human beings. Do not, therefore, bend your mind to war!'"
SECTION LVIII
"Dhritarashtra said, Yudhishthira the son of Pandu is endued with Kshatriya energy and leadeth the Brahmacharya mode of life from his very youth. Alas, with him these foolish sons of mine desire to fight, disregarding me that am thus bewailing. I ask thee, O Duryodhana, O foremost of the Bharata race, desist from hostility. O chastiser of foes, under any circumstances, war is never applauded. Half the earth is quite enough for the maintenance of thyself and all thy followers. Give back unto the sons of Pandu, O chastiser of foes, their proper share. All the Kauravas deem just this to be consistent with justice, that thou shouldst make peace with the high-souled sons of Pandu. Reflect thus, O son, and thou wilt find that this thy army is for thy own death. Thou understandest not this from thy own folly. I myself do not desire war, nor Vahlika, nor Bhishma, nor Drona, nor Aswatthaman, nor Sanjaya, nor Somadatta, nor Salya, nor Kripa, nor Satyavrata, nor Purumitra, nor Bhurisravas,--in fact, none of these desireth war. Indeed, those warriors upon whom the Kauravas, when afflicted by the foe, will have to rely, do not approve of the war. O child, let that be acceptable to thee. Alas, thou dost not seek it of thy own will, but it is Karna and the evil-minded Dussasana and Sakuni, the son of Suvala, that are leading thee to it.'
"Duryodhana said, 'I challenge the Pandavas to battle, without depending upon thyself, Drona, or Aswatthaman, or Sanjaya, or Vikarna, or Kamvoja, or Kripa, or Vahlika, or Satyavrata, or Purumitra, or Bhurisravas, or others of thy party. But, O bull among men, only myself and Karna, O sire, are prepared to celebrate the sacrifice of battle with all the necessary rites, making Yudhishthira the victim. In that sacrifice, my car will be the altar; my sword will be the smaller ladle, my mace, the large one, for pouring libations; my coat of mail will be assembly of spectators; my four steeds will be the officiating priests; my arrows will be the blades of Kusa grass; and fame will be the clarified butter. O king, performing, in honour of Yama, such a sacrifice in battle, the ingredients of which will all be furnished by ourselves, we will return victoriously covered with glory, after having slain our foes. Three of us, O sire, viz., myself and Karna and my brother Dussasana,--will slay the Pandavas in battle. Either I, slaying the Pandavas, will sway this Earth, or the sons of Pandu, having slain me, will enjoy this Earth. O king, O thou of unfading glory, I would sacrifice my life, kingdom, wealth, everything, but would not be able to live side by side with the Pandavas. O venerable one, I will not surrender to the Pandavas even that much of land which may be covered by the sharp point of a needle.'
"Dhritarashtra said, 'I now abandon Duryodhana for ever. 'A nevertheless grieve for you all, ye kings, that will follow this fool who is about to proceed to Yama's abode. Like tigers among a herd of deer, those foremost of smiters-the sons of Pandu,--will smite down your principal leaders assembled for battle. Methinks, the Bharata host, like a helpless woman, will be afflicted and crushed and hurled to a distance by Yuyudhana of long arms. Adding to the strength of Yudhishthira's army, which without him was already sufficient, Sini's son will take up his stand on the field of battle and scatter his arrows like seeds on a cultivated field. And Bhimasena will take up his position in the very van of the combatants, and all his soldiers will fearlessly stand in his rear, as behind a rampart. Indeed, when thou, O Duryodhana, wilt behold elephants, huge as hills, prostrated on the ground with their tusks disabled, their temples crushed and bodies dyed with gore,--in fact, when thou wilt see them lying on the field of battle like riven hills, then, afraid of a clash with him, thou wilt remember these my words. Beholding thy host consisting of cars, steeds, and elephants, consumed by Bhimasena, and presenting the spectacle of a wide-spread conflagration's track, thou wilt remember these my words. If ye do not make peace with the Pandavas, overwhelming calamity will be yours. Slain by Bhimasena with his mace, ye will rest in peace. Indeed, when thou wilt see the Kuru host levelled to the ground by Bhima, like a large forest torn up by the roots, then wilt thou remember these my words.'
"Vaisampayana continued, 'Having said this unto all those rulers of the earth, the king addressing Sanjaya again, asked him as follows.'"
SECTION LIX
Dhritarashtra said, 'Tell me, O thou of great wisdom, what high-souled Vasudeva and Dhananjaya said. I am anxious to hear from thee all about this.'
"Sanjaya said, 'Listen, O king, as I tell thee the state in which I found Krishna and Dhananjaya. I will also, O Bharata, tell thee what those heroes said; O king, with looks bent down and hands joined together, and with senses well restrained, I entered the inner apartments for conferring with those gods among men. Neither Abhimanyu nor the Twins can repair to that place where are the two Krishnas and Draupadi and lady Satyabhama. There I beheld those chastisers of foes, exhilarated with Bassia wine, their bodies adorned with garlands of flowers. Attired in excellent robes and adorned with celestial ornaments, they sat on a golden dais, decked with numerous gems, and covered over with carpets of diverse texture and hue. And I beheld Kesava's feet resting upon Arjuna's lap while those of the high-souled Arjuna rested upon the laps of Krishna and Satyabhama. Partha then pointed out to me (for a seat) a foot-stool made of gold. Touching it with my hand, I seated myself down on the ground. And when he withdraw his feet from the foot-stool, I beheld auspicious marks on both his soles. Those consisted of two longitudinal lines running from heels to fore-toe, O sire, endued with black complexions, of high statures, and erect like Sala trunks, beholding those youthful heroes, both seated on the same seat, a great fear seized me. They seemed to me to be Indra and Vishnu seated together, though Duryodhana of dull sense knoweth it no consequence of his reliance on Drona and Bhishma and on the loud vaunts of Karna. That very moment, I was convinced that the wishes of Yudhishthira the just, who had those two for obeying his orders, were certain to succeed. Being hospitably entertained with food and drink, and honoured with other courtesies, I conveyed to them thy message, placing my joined hands on my head. Then Partha, removing Kesava's auspicious foot from his lap, with his hand scarred by the flappings of the bow-string, urged him to speak. Sitting up erect like Indra's banner, adorned with every ornament, and resembling Indra himself in energy, Krishna then addressed me. And the words which that best of speakers said were sweet, charming and mild, though awful and alarming to the son of Dhritarashtra. Indeed, the words uttered by Krishna, who alone is fit to speak, were of correct emphasis and accent, and pregnant with meaning, though heart-rending in the end. And Vasudeva said, 'O Sanjaya, say thou these words unto the wise Dhritarashtra and in the hearing of that foremost of the Kurus, Bhishma, and also of Drona, having first saluted at our request, O Suta, all the aged ones and hawing enquired after the welfare of the younger ones, 'Do ye celebrate diverse sacrifices, making presents unto the Brahmanas, and rejoice with your sons and wives, for a great danger threatens ye? Do ye give away wealth unto deserving persons, beget desirable sons, and do agreeable offices to those that are dear to thee, for king Yudhishthira is eager for victory?' While I was at a distance, Krishna with tears addressing me said, 'That debt, accumulating with time, hath not yet been paid off by me. Ye have provoked hostilities with that Savyasachin, who hath for his bow the invincible Gandiva, of fiery energy, and who hath me for his helpmate. Who, even if he were Purandara himself, would challenge Partha having me for his help-mate, unless, of course, his span of life were full? He that is capable of vanquishing Arjuna in battle is, indeed, able to uphold the Earth with his two arms, to consume all created things in anger and hurl the celestials from Heaven. Among the celestials, Asuras, and men, among Yakshas, Gandharvas, and Nagas, I do not find the person that can encounter Arjuna in battle. That wonderful story which is heard of an encounter in the city of Virata between a single person on one side and innumerable warriors on the other, is sufficient proof of this. That ye all fled in all directions being routed in the city of Virata by that son of Pandu singly, is sufficient proof of this. Might, prowess, energy, speed, lightness of hand, indefatiguableness, and patience are not to be found in any one else save Partha.' Thus spoke Hrishikesa cheering up Partha by his words and roaring like rain-charged clouds in the firmament. Having heard these words of Kesava, the diadem-decked Arjuna, of white steeds, also spoke to the same effect.'"
SECTION LX
"Vaisampayana said, 'Having heard these words of Sanjaya, the monarch endued with the eye of wisdom, took that speech into his consideration as regards its merits and demerits. And having counted in detail the merits and demerits as far as he could, and having exactly ascertained the strength and weakness of both parties, the learned and intelligent king, ever desirous of victory to his sons, then began to compare the powers of both sides. And having at last ascertained that the Pandavas were endued with strength and energy both human and divine, and that the Kurus were much weaker Dhritarashtra said unto Duryodhana, 'This anxiety, O Duryodhana, always filleth me. Indeed, it doth not leave me. Truly, it seemeth that I behold it with my eye. This conviction is not a matter of inference. All created beings show great affection for their offsprings, and do, to the best of their power, what is agreeable and beneficial to them. This is generally to be seen also in the case of benefactors. They that are good always desire to return the good done to them and to do what is highly agreeable to their benefactors. Remembering what was done to him to Khandava, Agni will, no doubt, reader aid to Arjuna in this terrible encounter between the Kurus and the Pandavas. And from parental affection, Dharma. and other celestials duly invoked, will come together to the aid of the Pandavas. I think that to save them from Bhishma and Drona and Kripa, the celestials will be filled with wrath, resembling the thunderbolt in its effects. Endued with energy and well-versed in the use of weapons, those tigers among men, the sons of Pritha, when united with the celestials, will be incapable of being even gazed upon by human warriors, He who hath the irresistible, excellent and celestial Gandiva for his bow, he who hath a couple of celestial quivers obtained from Varuna,--large, full of shafts, and inexhaustible, he on whose banner, that is unobstructed like smoke in its action, is stationed the monkey-image of celestial origin, whose car is unequalled on the earth girt by the four seas, and the rattle of which as heard by men is like the roar of the clouds, and which like the rolling of the thunder frightens the foe; he whom the whole world regards as superhuman in energy; he whom all the kings of the earth know to be the vanquisher of the very gods in battle; he that taketh up five hundred arrows at a time and in the twinkling of the eye, shooteth them, unseen by other, to a great distance; that son of Pritha and tiger among car-warriors and chastiser of foes, whom Bhishma and Drona and Kripa and Drona's son and Salya, the king of the Madras, and in fact, all impartial persons, regard as incapable of being vanquished by even earthly kings of superhuman prowess, when ready for fight who shooteth at one stretch full five hundred arrows, and who is equal unto Kartavirya in strength of arms; that great bowman, Arjuna, equal unto Indra or Upendra in prowess,--I behold that great warrior committing a great havoc in this terrible battle. O Bharata, reflecting day and night on this, I am unhappy and sleepless, through anxiety for the welfare of the Kurus. A terrible destruction is about to overtake the Kurus, if there is nothing but Peace for ending this quarrel. I am for peace with the Parthas and not for war. O child, I always deem the Pandavas mightier than the Kurus.'"
SECTION LXI
"Vaisampayana said, 'Hearing these words of his father, the passionate son of Dhritarashtra inflamed with great wrath, again said these words, of envy, of 'Thou thinkest the Parthas having the celestials for their allies, are incapable of being vanquished. Let this thy fear, O best of kings, be dispelled. The gods attained to their divinity for absence of desire, covetousness, and of enmity, as also for their indifference to all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great ascetic austerities, and Rama, the son of Jamadagni, told us this. The gods never like human beings engage in work, O bull of the Bharata race, from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in works from worldly desire, then the sons of Pritha could never have fallen into distress. Do not, therefore, by any means, indulge in such anxiety, because the gods, O Bharata, always set their eyes on affairs worthy of themselves. If, however, envy or lust become noticeable in the gods in consequence of their yielding to desire, then, according to what has been ordained by the gods themselves, such envy or Just can never prevail. Charmed by me, Agni will be instantly extinguished, even if he blazes up all around for consuming all creatures. The energy with which the gods are endued is, indeed, great, but know, O Bharata, that mine is greater than that of the gods. If the Earth herself cleaves in twain, or mountain crests split, I can re-unite them, O king, by my incantations before the eyes of all. If for the destruction of this universe of animate and inanimate, mobile and immobile creatures, there happeneth a terrific tempest or stony shower of loud roar, I can always, from compassion for created beings, stop it before the eyes of all. When the waters are solidified by me, even cars and infantry can move over them. It is I who set agoing all the affairs of both gods and Asuras. Unto whatever countries I go with my Akshauhinis on any mission, my steeds move whithersoever I desire. Within my dominions there are no fearful snakes, and protected by my incantations, creatures within my territories are never injured by others that are frightful. The very clouds, O king, pour, as regards those dwelling in my dominions, showers as much as they desire and when they desire. All my subjects, again, are devoted to religion and are never subject to calamities of season. The Aswins, Vayu, Agni, Indra with the Maruts, and Dharma will not venture to protect my foes. If these had been able to protect by their might my adversaries, never would the sons of Pritha have fallen into such distress for three and ten years. I tell thee truly that neither gods, nor Gandharvas nor Asuras nor Rakshasas are capable of saving him who hath incurred my displeasure; I have never before been baffled as regards the reward to punishment that I intended to bestow or inflict on friend or foe. If ever, O repressor of foes, I said this is to be,--that hath always been. People, therefore, have always known me as a speaker of truth. All persons can bear witness to my greatness, the fame of which hath spread all around. I mention this, O king, for thy information and not from pride. Never had I, O king, praised myself before, for to praise one's own self is mean. Thou wilt hear of defeat of the Pandavas and the Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my hands. Indeed, as rivers, on entering the ocean, are entirely lost in it, so the Pandavas with all their followers, on approaching me, will all be annihilated. My intelligence is superior, my energy is superior, my prowess is superior, my knowledge is superior, my resources are superior by far to those of the Pandavas. Whatever knowledge of weapons is in the Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as well.
'Having said these words, O Bharata, Duryodhana, that repressor of foes, again asked Sanjaya, in order to ascertain the proceedings of Yudhishthira bent upon war.'"
SECTION LXII
"Vaisampayana said, 'Without much minding Dhritarashtra, the son of Vichitravirya who was about to ask of Partha, Karna said unto Dhritarashtra's son these words, cheering up the spirit of the assembled Kurus, 'Coming to know of the false pretence under which I obtained the Brahma weapon of old from Rama, the latter told me,--When thy hour will come thy memory will fail thee in respect of this weapon. Even for so great an offence I was cursed so lightly by that great Rishi, my preceptor. That great Rishi of fierce energy is capable of consuming even the entire Earth with her seas. By attention and personal bravery, I appeased his heart. I have that weapon with me still, and my period is not yet run. I am, therefore, fully competent (to win victory) Let the responsibility be mine. Having obtained the favour of that Rishi, I will slay within the twinkling of an eye the Panchalas, the Karushas, the Matsyas, and the sons of Pritha with their sons and grandsons, and bestow on thee numerous regions won by my weapons. Let the Grandsire and Drona and all the kings stay with thee. I will slay the sons of Pritha, marching forth with the chief warriors of my army. Let that task be mine.' Unto him speaking thus, Bhishma said, 'What sayest thou, O Karna? Thy intellect is clouded at the approach of thy hour. Knowest thou not, O Karna, that when the chief is slain, the sons of Dhritarashtra will all be slain? Having heard of the feat achieved by Dhananjaya, with Krishna only as his ally, at the burning of the Khandava forest, it behoveth thee with thy friends and relatives to restrain thy mind. The shaft that the illustrious and adorable chief of the celestials, the great Indra, gave thee, thou wilt see, will be broken and reduced to ashes when struck by Kesava with his discus. That other shaft of serpentine mouth that shineth (in thy quiver) and is respectfully worshipped by thee with flowery garlands, will, O Karna, when struck by the son of Pandu with his shafts, perish with thee. O Karna, the slayer of Vana and Bhumi's son (Naraka), Vasudeva himself, who hath, in the thickest of battle, slain foes equal and even superior to thee, protecteth the diadem-decked Arjuna'.
"Karna said, 'Without doubt, the chief of the Vrishnis is even so. Further, I admit, that that high-souled one is even more than that. Let, however, the Grandsire listen to the effect of the bit of harsh speech that he hath uttered. I lay down my weapons. The Grandsire will henceforth behold me in court only and not in battle. After thou hast become quiet, the rulers of the earth will behold my prowess in this world.'
"Vaisampayana continued, 'Having said this, that great bowman (Karna), leaving the court went to his own abode. Bhishma, however, O king, addressing Duryodhana in the midst of the Kurus, and laughing aloud, said, 'How truly doth the Suta's son keep his promise. Why having repeatedly given his pledge, saying,--The kings of Avanti and Kalinga, Jayadratha, and Chediddhaja and Valhika standing as spectators, I will slay hostile warriors by thousands and tens of thousands,--how will he discharge that obligation? Having distributed his divisions in counter-array and scattering heads by thousands, behold the havoc committed by Bhimasena. Indeed, that moment, when, representing himself as a Brahmana unto the holy and blameless Rama, Vikartana's son obtained that weapon, that vile wretch lost both his virtue and asceticism.' O king of kings, when Bhishma said this after Karna had gone away giving up his weapons, Duryodhana, that foolish son of Vichitravirya's son, addressed Santanu's son in these words.'"
SECTION LXIII
"Duryodhana said, 'The son of Pritha are all as other men, and are, in fact, of earthly birth as other men. Why then dost thou think that they are sure to win victory? Both ourselves and they are equal in energy, in prowess, in age, in intelligence, in knowledge of the scriptures, in weapons, in the art of war, in lightness of hand, and in skill. All of us are of the of same species, all being men by birth. How then, O grandsire, dost thou know that victory will be theirs? I do not seek the accomplishment of my aims by relying upon thee, or Drona, or Kripa or Valhika, or upon the other kings. Myself, and Karna, the son of Vikartana, and my brother Dussasana, will slay in battle the five sons of Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by performing great sacrifices of diverse kinds, with abundant Dakshinas, and by gifts of kine and horses and wealth. When my troops will drag by the aid of their mighty arms the Pandavas in battle, like hunters dragging a herd of deer by a net, or whirlpools drawing a crewless boat, then the sons of Pandu, beholding us their foe, supported by crowds and cars and elephants, will give up their pride, and not they alone but Kesava also.' Hearing this, Vidura said, 'Venerable persons of infallible knowledge say that in this world self-restraint is highly beneficial. In the case of Brahmana especially, it is his duty. He whose self-restraint followeth charity, asceticism, knowledge, and study of the Vedas, always winneth success, forgiveness, and the fruit of his gifts. Self-restraint enhanceth energy, and is an excellent and holy attribute. Freed from sin and his energy increased by Self-restraint, one acquireth even Brahma through it. People are always afraid of those that are without self-restraint, as if the latter were very Rakshasas. And it is for keeping these under check that the self-Existent created the Kshatriyas. It hath been said that Self-restraint is an excellent vow for all the four modes of life. I regard those attributes as its indications which woe their origin to self-restraint, Those indications are forgiveness, firmness of mind, abstention from injury, an equal regard for all things, truthfulness of speech, simplicity, control over the senses, patience, gentleness of speech, modesty, steadiness, liberality, mildness, contentment, and faith, he that hath self-restraint casteth off Just, avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and sorrow. Purity and absence of crookedness and fraud, are the distinctive marks of a man of self-restraint. He that is not covetous, that is satisfied with a little, that regardeth not objects provoking lust, and that is as grave as the ocean, is known as a man of self-restraint. He that is well-behaved, of good disposition and contented soul, that knoweth his own self is possessed of wisdom, winneth great regard here and attaineth to a blissful state hereafter. Possessed of mature wisdom, he that hath no fear of other creatures and whom other creatures fear not, is said to be the foremost of men. Seeking the good of all, he is a universal friend, and no one is made unhappy by him. Endued with gravity, like that of the ocean and enjoying contentment in consequence of his wisdom, such a man is always calm and cheerful. Regulating their conduct according to the acts practised by the righteous olden times and before their eyes, they that are self-restrained, being devoted to peace, rejoice in this world. Or, abandoning Action, because contented in consequence of Knowledge, such a person, with his senses under control moveth quickly in this world, waiting for the inevitable hour and absorption into Brahma. And as the track of feathery creatures in the sky is incapable of being perceived, so the path of the sage enjoying contentment in consequence of Knowledge is not visible. Abandoning, the world he that betaketh himself, in pursuit of emancipation, to the Sannyasa mode of life, hath bright and eternal regions assigned to him in heaven.'"
SECTION LXIV
"Vidura said, 'We have heard, O sire, from old men, that once on a time a fowler spread his net on the ground for catching feathery denizens of the air. And in that net were ensnared at the same time two birds that lived together. And taking the net up, the two winged creatures soared together into the air. And seeing them soar into the sky, the fowler, without giving way to despair, began to follow them in the direction they flew, Just then, an ascetic living in a hermitage (close by), who had finished his morning prayers, saw the fowler running in that manner hoping still to secure the feathery creatures. And seeing that tenant of the earth quickly pursuing those tenants of the air, the ascetic, O Kaurava, addressed him in this Sloka,--O fowler, it appears very strange and wonderful to me that thou, that art a treader of the earth, pursuest yet a couple of creatures that are tenants of the air. The fowler said, 'These two, united together, are taking away my snare. There, however, where they will quarrel they will come under my control.'
"Vidura continued, 'The two birds, doomed to death, soon after quarrelled. And when the foolish pair quarrelled, they both fell on the earth. And when, ensnared in the meshes of death, they began to contend angrily against each other, the fowler approached unperceived and sized them both. Even thus those kinsmen who fall out with one another for the sake of wealth fall into the hands of the enemy like the birds I have cited, in consequence of their quarrel. Eating together, talking together,--these are the duties of kinsmen, and not contention under any circumstances. Those kinsmen, that with loving hearts wait on the old, become unconquerable like a forest guarded by lions. While those, O bull of the Bharata race, that having won enormous riches nevertheless, behave like mean-minded men, always contribute to the prosperity of their foes. Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred brands, which blaze up when united but only smoke when disunited. I will now tell thee something else that I saw on a mountain-breast. Having listened to that also, do, O Kaurava, what is for thy best. Once on a time we repaired to the northern mountain, accompanied by some hunters and a number of Brahmanas, fond of discoursing on charms and medicinal plants. That northern mountain, Gandhamadana, looked like a grove. As its breast was overgrown on all sides with trees and diverse kinds of luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And there we all saw a quantity of honey, of a bright yellow colour and of the measure of a jar, placed on an inaccessible precipice of the mountain. That honey, which was Kuvera's favourite drink, was guarded by snakes of virulent poison. And it was such that a mortal, drinking of it would win immortality, a sightless man obtain sight, and an old man would become a youth. It was that those Brahmanas conversant with sorcery spoke about that honey. And the hunters' seeing that honey, desired, O king, to obtain it. And they all perished in that inaccessible mountain-cave abounding with snakes. In the same way, this thy son desireth to enjoy the whole earth without a rival. He beholdeth the honey, but seeth not, from folly, the terrible fall. It is true, Duryodhana desireth an encounter in battle with Savyasachin, but I do not see that energy or prowess in him which may carry him safe through it. On a single car Arjuna conquered the whole earth. At the head of their hosts Bhishma and Drona and others were frightened by Arjuna and utterly routed at the city of Virata. Remember what took place on that occasion. He forgiveth still, looking up to thy face and waiting to know what thou wouldst do. Drupada, and the king of Matsyas, and Dhananjaya, when angry, will, like flames of fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra, take king Yudhishthira on thy lap since both parties can, under no circumstances, have victory when thy will be engaged in battle.'"
SECTION LXV
"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell thee. Like an ignorant traveller thou thinkest, the wrong path to be the right one, since thou art desirous of robbing the energy of the five sons of Pandu, who are even as the five elements of the universe in their subtle form upholding all mobile and immobile things. Without the certain sacrifice of thy life thou art unable to vanquish Yudhishthira, the son of Kunti, who is the foremost of all virtuous persons in this world. Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena who hath not his peer (among men) in might and who is equal unto Yama himself in battle. What man of sense would encounter in battle the wielder of Gandiva, who is the foremost of all wielders of weapons, as the Meru among mountains? What man is there whom Dhrishtadyumna, the prince of Panchala, cannot overthrow, shooting his arrows among the foes, like the chief of the celestials hurling his thunderbolt? That honoured warrior among the Andhakas and the Vrishnis, the irresistible Satyaki, ever engaged in the good of the Pandavas, will also slaughter thy host. What man of sense, again, would encounter the lotus-eyed Krishna, who, as regards the measure of his energy and power, surpasseth the three worlds? As regards Krishna, his wives, kinsmen, relatives, his own soul and the whole earth, put on one scale, weigheth with Dhananjaya on the other. That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host where Kesava is, becometh irresistible everywhere. Listen, therefore, O child, to the counsels of those well-wishers of thine whose words are always for thy good. Accept thou thy aged grandsire, Bhishma, the son of Santanu, as thy guide. Listen thou to what I say, and what these well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king Vahlika say. These all are as I myself. It behoveth thee to regard them as much as thou regardest me, since, O Bharata, all these are conversant with morality and bear affection to thee as much as I myself do. The panic and rout, before thy eyes, at the city of Virata, of all thy troops with thy brothers, after surrender of the king,--indeed, that wonderful story that is heard of an encounter at that city between one and many, are sufficient proof (of the wisdom of what I say). When Arjuna singly achieves all that, what will not the Pandavas achieve when united together? Take them by the hands as thy brothers, and cherish them with a share of the kingdom.'"
SECTION LXVI
"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya, what thou hast not yet said, viz., what Arjuna told thee after the conclusion of Vasudeva's speech, for great is my curiosity to hear it.'
"Sanjaya said, 'Having heard the words spoken by Vasudeva, the irresistible Dhananjaya, the son of Kunti, when the opportunity came, said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire, the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna, and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati; Vikarna, and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king Jarasandha and other rulers of the earth, assembled there to fight for the good of the Kauravas, are all on the eve of death. They have been assembled by Dhritarashtra's son for being offered up as libations on the blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of those assembled kings according to their respective ranks, paying them proper regard at the same time. Thou shouldest also, O Sanjaya, say this, in the presence of all kings, unto Suyodhana-that foremost of all sinful men. Wrathful and wicked, of sinful soul and exceedingly covetous, do thou, O Sanjaya, see that that fool with his counsellors hears all that I say.' And with this preface, Pritha's son Dhananjaya, endued with great wisdom, and possessed of large eyes with red corners, glancing at Vasudeva, then spoke unto me these words pregnant with both virtue and profit, 'Thou hast already heard the measured words spoken by the high-souled chief of the Madhu's race. Say unto the assembled kings that those are also my words. And say this also for me, unto those kings,--Do ye together try to act in such a way that libations may not have to be poured into the arrowy fire of the great sacrifice of battle, in which the rattle of car-wheels will sound as mantras, and the rank-routing bow will act as the ladle. If, indeed, ye do not give up unto Yudhishthira, that slayer of foes, his own share in the kingdom asked back by him, I shall then, by means of my arrows, send all of you, with cavalry, infantry, and elephants, into the inauspicious regions of departed spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and bowing unto them both, I have with great speed come hither to convey those words of grave import to thee, O thou that art endued with effulgence equal that of the very gods.'
SECTION LXVII
"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed little regard for the words spoken by Sanjaya, and when the rest remained silent, the assembled kings rose up and retired. And after all the kings of the earth had retired, king Dhritarashtra, who always followed the counsels of his son from affection, wishing success to the assembled kings, began to enquire in secret of Sanjaya about the resolve of his own party, and of the Pandavas who were hostile to him. And Dhritarashtra said, 'Tell me truly, O son of Gavalgana, in what consists the strength and weakness of our own host, Minutely acquainted as thou art with the affairs of the Pandavas, tell me in what lies their superiority and in what, their inferiority. Thou are fully conversant with the strength of both parties, Thou knowest all things, and art well-versed in all matters of virtue and profit. Asked by me, O Sanjaya, say which of the parties, when engaged in battle, will perish?'
"Sanjaya said, 'I will not say anything to thee in secret, O king, for then thou mayst entertain ill-feelings towards me. Bring thou hither, O Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant with morality, of keen perception, and capable of arriving at the truth, they will remove any ill-feelings thou mayst cherish against me. In their presence, O king, I will tell thee everything about the intensions of Kesava and Partha.'
"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both Gandhari and Vyasa to be brought there. And introduced by Vidura they entered the court without delay. And understanding the intentions of both Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said, 'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he desireth to know. Tell him truly all that thou knowest about Vasudeva and Arjuna.'"
SECTION LXVIII
"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are perfectly equal unto each other in respect of their godlike nature, have taken their births of their own will. O lord, the discus owned by Vasudeva, of abundant energy, occupieth a space full five cubits in diameter, is capable also of being hurled at the foe (in forms large or small) according to the will of the wielder himself, and it dependeth on illusion. Always conspicuous by its effulgence, it is invisible to the Kurus; and in ascertaining the strength or weakness of the Pandavas, that discus offers the best ground. Indeed, that scion of Madhu's race, endued with great might, vanquished with an effort and in seeming playfulness the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of Chedis. Possessed of divinity and of soul superior to everything, that most exalted of male beings can, by his will alone, bring the earth, firmament, and heaven under his control. Thou askest me repeatedly, O king, about the Pandavas for knowing their strength and weakness. Listen now to all that in brief. If the whole universe be placed on one scale and Janardana on the other, even then Janardana will outweigh the entire universe. Janardana, at his pleasure, can reduce the universe to ashes, but the entire universe is incapable of reducing Janardana to ashes. Wherever there is truthfulness, wherever virtue, wherever modesty, wherever simplicity, even there is Govinda. And thither where Krishna is, success must be. That soul of all creatures, most exalted of male beings, Janardana, guideth, as if in sport, the entire earth, the firmament, and the heaven. Making the Pandavas the indirect means, and beguiling the whole world. Janardana wisheth to blast thy wicked sons that are all addicted to sin. Endued with divine attributes, Kesava, by the power of his soul causeth the wheel of Time, the wheel of the Universe, and the wheel of the Yuga, to revolve incessantly. And I tell thee truly that glorious Being is alone the Lord of Time, of Death, and of this Universe of mobile and immobile objects. That great ascetic Hari, though the Lord of the whole Universe, still betaketh himself to work, like a humble labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid of His illusion. Those men, however, that have attained to Him are not deceived.'"
SECTION LXIX
"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava as the Supreme Lord of the universe? And how is it that I am unable to know Him as such? Tell me this, O Sanjaya.'
"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my Knowledge hath suffered no diminution. He that is without Knowledge and is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by my knowledge, O sire, I know the slayer of Madhu to be the union of the Gross, the subtle and the Cause; and that He is the Creator of all, but is Himself increate; and also that, endued with Divinity, it is He from whom everything springs and it is He unto whom all things return.'
"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that Faith which thou hast in Janardana and in consequence of which thou knowest the slayer of Madhu to be the union of the Gross, the Subtle, and the Cause?'
"Sanjaya said, 'Blessed be thou, O king, I have no regard for the illusion (that is identified with worldly pleasures) and I never practise the useless virtues (of vows and work without reliance on Him and purity of Soul). Having obtained purity of Soul through Faith, I have known Janardana from the scriptures.
"Dhritarashtra said, 'O Duryodhana, seek thou the protection of Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our trustiest friends. Seek refuge with Kesava.'
"Duryodhana said, 'If the divine son of Devaki united in friendship with Arjuna, were to slay all mankind, I cannot, even then, resign myself to Kesava.'
"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is resolved to sink in misery. Envious, wicked-souled, and vain, he setteth aside the words of all his superiors.'
"Gandhari said, 'Thou covetous wretch that disregardest the commands of the aged, abandoning thy father and myself and giving up prosperity and life, enhancing the joy of thy foes, and afflicting me with deep distress, thou wilt, O fool, remember thy father's words, when struck by Bhimasena, thou wilt bite the dust.'
"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One. If thou listenest to him with attention, he will certainly save thee from the great danger that hangs upon thee. O son of Vichitravirya, subject to wrath and joy, men are entangled in various snares. They that are not contented with their own possessions, deprived of sense as they are by avarice and desire, they repeatedly become subject to Death in consequence of their own acts, like blind men (falling into pits) when led by the blind. The path that is trod by the wise is the only one (that leadeth to Brahma). They that are superior, keeping that path of view, overcome death and reach the goal by it.'
"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by which, obtaining Hrishikesa, salvation may be mine.'
"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana whose soul is under perfect command. The performance of sacrifices without controlling one's senses is even no means to that end. Renunciation of the objects of our excited senses is due to spiritual light; both spiritual light and abstention from injury arise doubtless from true wisdom. Therefore, O king, resolve to subdue thy senses with all possible vigour; let not thy intellect deviate from true knowledge; and restrain thy heart from worldly temptations that surround it. Learned Brahmanas describe this subjugation of the senses to be true wisdom; and this wisdom is the path by which learned men proceed to their goal. O king, Kesava is not obtainable by men who have not subdued their senses. He that hath subdued his senses, desireth spiritual knowledge, awakened by the knowledge of scriptures and the pleasure of Yaga-absorption.'
SECTION LXX
"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the lotus-eyed Krishna; for, by being acquainted with the import of his names, I may, O son, obtain that most exalted of male beings.'
"Sanjaya said, 'The auspicious names (of Kesava) have been previously heard by me. Of those I will tell thee as many as I know. Kesava, however, is immeasurable, being above the power of speech to describe. He is called Vasudeva in consequence of his enveloping all creatures with the screen of illusion, or of his glorious splendour, or of his being the support and resting-place of the gods. He is called Vishnu because of his all-pervading nature. He is called Madava, O Bharata, because of his practising as a Muni, concentration of mind on truth and Yoga-absorption. He is called Madhusudana because of his having slain the Asura Madhu, and also because of his being the substance of the twenty-four objects of knowledge. Born of the Sattwata race, he is called Krishna because he uniteth in himself what are implied by the two words Krishi which signifieth 'what existeth' and na which signifieth 'eternal peace'. He is called Pundarikaksha from Pundarika implying his high and eternal abode, and Aksha implying 'indestructible'; and he is called Janardana because he striketh fear into the hearts of all wicked beings. He is called Sattwata, because the attribute of Sattwa is never dissociated from him and also because he is never dissociated from it; and he is called Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying 'eye', the union of the two signifying that the Vedas are his eyes, or the Vedas are the eyes through which he may be seen, That conqueror of hosts is called Aja, or unborn', because he hath not taken his birth from any being in the ordinary way. That Supreme Soul is called Damodara because unlike the gods his effulgence is increate and his own, and also because he hath self-control and great splendour. He is called Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning 'the six divine attributes', the union signifying one having joy, happiness, and divinity. He is called Mahavahu, because he upholdeth the earth and the sky with his two arms. He is called Adhakshaja, because he never falleth down or suffereth any deterioration, and is called Narayana from his being the refuge of all human beings. He is called Purusottama from Puru implying 'he that createth and preserveth' and so meaning 'he that destroyeth, the union signifying one that createth, preserveth, and destroyeth the universe'. He possesseth a knowledge of all things, and, therefore, is called Sarva, Krishna is always in Truth and Truth is always in him, and Govinda is Truth's Truth. Therefore, he is called Satya. He is called Vishnu because of his prowess, and Jishnu because of his success. He is called Ananta from his eternity, and Govinda from his knowledge of speech of every kind. He maketh the unreal appear as real and thereby beguileth all creatures. Possessed of such attributes, ever devoted to righteousness, and endued with divinity, the slayer of Madhu, that mighty-armed one incapable of decay, will come hither for preventing the slaughter of the Kurus.'"
SECTION LXXI
"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will behold before them that Vasudeva whose body endued with great beauty shineth with effulgence, illuminating the cardinal and subsidiary points of the compass; who will give utterance to words that will be listened to with respect by the Bharatas,--words that are auspicious to the Srinjayas, acceptable, by those desirous of prosperity, faultless in every respect, and unacceptable by those that are doomed to death; who is full of high resolves, eternal, possessed of unrivalled heroism, who is the bull of the Yadavas and their leader, and who is the slayer and awe-inspirer of all foes, and who is the destroyer of the fame of every enemy? The assembled Kauravas will behold that high-souled and adorable One, that slayer of foes, that chief of the Vrishnis, uttering words full of kindness, and fascinating all of my party. I put myself in the hand of that Eternal one, that Rishi endued with knowledge of Self, that ocean of eloquence, that Being who is easily attainable by ascetics, that bird called Arishta furnished with beautiful wings, that destroyer of creatures, that refuge of the universe; that one of a thousand heads, that Creator and Destroyer of all things, that Ancient one, that one without beginning, middle, or end, that one of infinite achievements, that cause of the Prime seed, that unborn one, that Eternity's self, that highest of the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of Indra.'"
SECTION LXXII
(Bhagwat Yana Parva)
"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back to the Kurus, what did my grandsires, the sons of Pandu, then do? O foremost of Brahmanas, I desire to hear all this. Tell me this, therefore.'
"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just, addressed Krishna of the Dasarha race--that chief of all the Sattwatas, saying, 'O thou that art devoted to friends, the time hath come for friends to show their friendship. I do not see any other persons besides thee that can save us in this season of distress. Relying on thee, O Madhava, we have fearlessly asked back our share from Duryodhana who is filled with immeasurable pride and from his counsellors. O chastiser of foes, thou protectest the Vrishnis in all their calamities, do thou now protect the Pandavas also from a great danger, for they deserve thy protection.'
"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou desirest to say, for I will, O Bharata, accomplish whatever thou wilt tell me.'
"Yudhishthira said, 'Thou hast heard what the intention is of Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul, and spoke out his mind. An envoy speaketh according to his instructions, for if he speaketh otherwise he deserveth to be slain. Without looking equally on all that are his, moved by avarice and a sinful heart, Dhritarashtra seeketh to make peace with us without giving us back our kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the woods and one additional year in concealment, well-believing, O lord, that Dhritarashtra would abide firmly by that pledge of ours. That we did not deviate from our promise is well-known to the Brahmanas who were with us. The covetous king Dhritarashtra, is now unwilling to observe Kshatriya virtues. Owing to affection for his son, he is listening to the counsels of wicked men. Abiding by counsels of Suyodhana, the king, O Janardana, actuated by avarice and seeking his own good, behaveth untruthfully towards us. What can be more sorrowful, O Janardana, than this, that I am unable to maintain my mother and my friends? Having the Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with thee, O slayer of Madhu, for my protector, I prayed for only five villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth;--Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas.--The wicked-minded son of Dhritarashtra, however, regarding the lordship of the world to be; in him, doth not agree to even that. What can be more sorrowful than this? When a man born and brought up in a respectable family, covereth the possessions of others, that avarice of his destroyeth his intelligence; and intelligence being destroyed, shame is lost; and loss of shame leadeth to diminution of virtue; and loss of virtue bringeth on loss of prosperity, Destruction of prosperity, in its turn, ruineth a person, for poverty is a person's death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid, O Krishna, a tree that beareth neither Rower nor fruits. Even this, O sire, is death to me that kinsmen shun me, as if I were a fallen one like the breath of life quitting 'a dead body. Samvara said that no condition of life could be more distressful than that in which one is always racked by the anxiety caused by the thought--I have no meat for today, what will become of me tomorrow?--It is said that wealth is the highest virtue, and everything depends on wealth. They that have wealth are said to live, whereas those that are without wealth are more dead than alive. They that by violence rob a man of his wealth not only kill the robbed but destroy also his virtue, profit and pleasure. Some men when overtaken by poverty choose death; others remove from cities to hamlets others retire into the wood; while others, again, become religious mendicants to destroy their lives. Some for the sake of wealth are driven to madness; others for wealth, live under Subjection to their foes; while many others, again, for the sake of wealth, betake themselves to the servitude of others. A man's poverty is even more distressful to him than death, for wealth is the sole cause or virtue and pleasure. The natural death of a person is not much regarded, for that is the eternal path of all creatures. Indeed, none among created beings can transgress it. O Krishna, a man who is poor from birth is not so much distressed as one, who, having once possessed great prosperity and having been brought up in luxury, is deprived of that prosperity. Having through his own fault fallen into distress, such a person blameth the very gods with Indra and his own self. Indeed, knowledge of even the entire scriptures faileth to mitigate his pains. Sometimes he getteth angry with his servants, and sometimes he cherisheth malice towards even his well-wishers. Subject to constant anger, he loseth his very senses, and his senses being clouded, be practiseth evil deeds. Through sinfulness such a person contributeth to a fusion of castes. A fusion of castes leadeth to hell and is the foremost of all sinful acts. If he is not awakened in time, he goeth, certainly, O Krishna, to hell., and, indeed, wisdom is the only thing that can awaken him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom is regained, such a man turneth his attention to scriptures; and attention to scriptures aideth his virtue. Then shame becometh his best ornament. He that hath shame hath an aversion against sin, and his prosperity also increaseth; and he that hath prosperity truly becometh a man. He that is ever devoted to virtue, and hath his mind under control, and always acteth after deliberation, never inclineth towards unrighteousness and never engageth in any act that is sinful. He that is without shame and sense is neither man nor woman. He is incapable of earning religious merit, and is like a Sudra. He that hath shame gratifieth the gods, the Pitris, and even his own self, and by this he obtaineth emancipation, which indeed, is the highest aim of all righteous persons.'
'Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It is not unknown to thee, how, deprived of kingdom, we have lived these years. We cannot lawfully abandon that prosperity (which had been ours). Our first-efforts will be such that, O Madhava, both ourselves and the Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise, we shall, after slaying the worst of the Kauravas, regain those provinces, although success through bloodshed by destruction of even despicable foes that are related to us so dearly is the worst of all fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are the revered seniors that have taken this or that other side. The slaughter of these would be highly sinful. What good, therefore, can there be in battle? Alas, such sinful practices are the duties of the Kshatriya order! Ourselves have taken our births in that wretched order! Whether those practices be sinful or virtuous, any other than the profession of arms would be censurable for us. A Sudra serveth; a Vaisya liveth by trade; the Brahmana have choosen the wooden bowl (for begging), while we are to live by slaughter! A Kshatriya, slayeth a Kshatriya; fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the Dasarha race, how each of these followeth his peculiar virtue. O Krishna, Kali is ever present in battle-fields; lives are lost all around. It is true, force regulated by policy is invoked; yet success and defeat are independent of the will of the combatants. The lives also of creatures are independent of their own wishes, and neither weal nor woe can be one's when the time is not come for it, O best of the Yadu's race. Sometimes one man killeth many, sometimes many and united together kill one. A coward may slay a hero, and one unknown to fame may stay a hero of celebrity. Both parties cannot win success, nor both be defeated. The loss, however, on both sides may be equal. If one flieth away, loss of both life and fame is his. Under all circumstances, however, war is a sin. Who in striking another is not himself struck? As regard the person, however, who is struck, victory and defeat, O Hrishikesa, are the same. It is true that defeat is not much removed from death, but his loss also, O Krishna, is not less who winneth victory. He himself may not be killed, but his adversaries will kill at least some one that is dear to him, or some others and thus the man, O sire, deprived of strength and not seeing before him his sons and brothers, becometh indifferent, O Krishna, to life itself. Those that are quiet, modest, virtuous, and compassionate, are generally slain in battle, while they that are wicked escape. Even after slaying one's foes, repentance, O Janardana, possesseth the heart. He that surviveth among the foes giveth trouble, for the survivor, collecting a force, seeketh to destroy the surviving victor. In hopes of terminating the dispute, one often seeketh to exterminate the foe. Thus victory createth animosity, and he that is defeated liveth in sorrow. He that is peaceful, sleepeth in happiness, giving up all thoughts of victory and defeat, whereas he that hath provoked hostility always sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a snake in the same room. He that exterminates seldom winneth fame. On the other hand, such a person reapeth eternal infamy in the estimation of all. Hostilities, waged over so long, cease not; for if there is even one alive in the enemy's family, narrators are never wanted to remind him of the past. Enmity, O Kesava, is never neutralised by enmity; on the other hand, it is fomented by enmity, like fire fed by clarified butter. Therefore, there can be no peace without the annihilation of one party, for flaws may always be detected of which advantage may be taken by one side or other. They that are engaged in watching for flaws have this vice. Confidence in one's own prowess troubleth the core of one's heart like an incurable disease. Without either renouncing that at once, or death, there can be no peace. It is true, O slayer of Madhu, that exterminating the foe by the very roots, may lead to good result in the shape of great prosperity, yet such an act is most cruel. The peace that may be brought about by our renouncing the kingdom is hardly different from death, which is implied by the loss of kingdom, in consequence of the design of the enemy and the utter ruin of ourselves. We do not wish to give u the kingdom, nor do we wish to see the extinction of our race. Under these circumstances, therefore, the peace that is obtained through eve humiliation is the best. When these that strive for peace by all means without of course wishing for war, find conciliation fail, war becomes in evitable, and then is the time for the display of prowess. Indeed, when conciliation fails, frightful results follow. The learned have noticed all this in a canine contest. First, there comes the wagging of tails, then the bark, then the bark in reply, then the circumambulation, then the showing of teeth, then repeated roars, and then at last the fight. In such a contest, O Krishna., the dog that is stronger, vanquishing his antagonist, taketh the latter's meat. The same is exactly the case with men. There is no difference whatever. They that are powerful should be indifferent to avoid disputes with the weak who always bow down. The father, the king, and he that is venerable in year, always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy of our respect and worship. But, O Madhava, Dhritarashtra's affection for his son is great. Obedient to his son, he will reject our submission. What dost thou, O Krishna, think best at this juncture? How may we, O Madhava, preserve both our interest and virtue? Whom also, besides thee, O slayer of Madhu, and foremost of men, shall we consult in this difficult affair? What other friend have we, O Krishna, who like thee is so dear to us, who seeketh our welfare so, who is so conversant with the course of all actions, and who is so well-acquainted with truth?'
"Vaisampayana continued, 'Thus addressed, Janardana replied unto Yudhishthira the just, saying, 'I will go to the court of the Kurus for the sake of both of You. If without sacrificing your interests I can obtain peace, O king, an act of great religious merit will be mine, productive of great fruits. I shall then also save from the meshes of death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and the Dhritarashtras, and, in fact, this entire earth.'
"Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to the Kurus, for Suyodhana will never act according to thy words, even if thou advisest him well. All the Kshatriyas of the world, obedient to Duryodhana's command, are assembled there. I do not like that thou, O Krishna, shouldst proceed into their midst, If any mischief be done to thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor even the sovereignty over all the gods will delight us.'
"The holy one said, 'I know, O monarch, the sinfulness of Dhritarashtra's son, but by going there we will escape the blame of all the kings of the earth. Like other animals before the lion, all the kings of the earth united together are not competent to stand still before me in battle when I am enraged. If, after all, they do me any injury, then I will consume all the Kurus. Even this is my intention. My going thither, O Partha, will not be fruitless, for if our object be not fulfilled, we shall at least escape all blame.'
"Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou, go then to the Kurus. I hope to behold thee return successful and prosperous. Going unto the Kurus, make thou, O Lord, such a peace that all the sons of Bharata may live together with cheerful hearts and contentedly. Thou art our brother and friend, dear to me as much as to Vibhatsu. Such hath been our intimacy with thee that we apprehend no neglect of our interest from thee. Go thou, there for our good. Thou knowest us, thou knowest our antagonists, thou knowest what our purposes are, and thou knowest also what to say. Thou wilt, O Krishna, say unto Suyodhana such words as are for our benefit. Whether peace is to be established by (apparent) sin or by any other means, O Kesava, speak such words as may prove beneficial to us.'
SECTION LXXIII
"The holy one said, 'I have heard Sanjaya's words and now I have heard thine. I know all about his purposes as also of thyself. Thy heart inclineth to righteousness, whereas their inclination is towards enmity. That which is obtained without war is of great value to thee. A long-life Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed, men of all the four orders have said that a Kshatriya should never subsist on alms; victory or death in battle, hath been eternally ordained by the Creator; even that is the duty of a Kshatriya. Cowardice is not applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O chastiser of foes, living for a long time (with many kings) has by affection and friendship become very powerful. Therefore, O king, there is no hope of making his peace with thee. They regard themselves strong, having Bhishma and Drona and Kripa and others with them. As long, O king, as thou, O grinder of foes, wilt behave with them mildly, they will withhold thy kingdom. Neither from compassion, nor from mildness, nor from a sense of righteousness, will the sons of Dhritarashtra, O chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another proof that they will not make peace with thee. Having pained thee so deeply by making thee put on a Kaupina, they were not stung with remorse. In the very sight of the Grandsire (Bhishma) and Drona and the wise Vidura, of many holy Brahmanas, the king, the citizens, and all the chief Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee that are charitable, gentle, self-restrained, virtuous, and of rigid vows was not, O king, ashamed of his vile act. Do not, O monarch, show any compassion for that wretch of such disposition. They deserve death at the hands of all, how much more then of thee, O Bharata? O Bharata, with what improper speeches did Duryodhana with his brothers, filled with gladness and indulging in many a boast, afflict thee with thy brothers! He said, 'The Pandavas now have nothing of their own in this wide earth. Their very names and lineage are extinct. In time, which is never-ending, defeat will be theirs. All their virtues having merged in me, they will now be reduced to the five elements.' While the match at dice was in progress, the wretched Dussasana of most wicked soul, seizing that weeping lady by the hair dragged princess Draupadi, as if she had no protectors, to the assembly of kings, and in the presence of Bhishma and Drona and others, repeatedly called her--cow, cow! Restrained by thee, thy brothers of terrible prowess, bound also by the bonds of virtue, did nothing to avenge it; and after thou hadst been exiled to the woods, Duryodhana having uttered such and other cruel words, boasted amid his kinsmen. Knowing thee innocent, they that were assembled sat silent in the assembly-house, weeping with choked voice. The assembled kings with the Brahmanas did not applaud him for this. Indeed, all the courtiers present there censured him. To a man of noble descent, O grinder of foes, even censure is death. Death is even many times better than a life of blame. Even then, O king, he died when, upon being censured by all the kings of the earth, he felt no shame! He whose character is so abominable may easily be destroyed even like a rootless tree standing erect on a single weak root. The sinful and evil-minded Duryodhana deserveth death at the hands of every one, even like a serpent. Slay him, therefore, O killer of foes, and hesitate not in the least. It behoveth thee, O sinless one, and I like it too, that thou shouldst pay homage unto thy father Dhritarashtra and also unto Bhishma. Going thither I will remove the doubts of all men who are still undecided as to the wickedness of Duryodhana. Thither in the presence of all kings I will enumerate all those virtues of thine that are not to be met in all men, as also all the vices of Duryodhana. And hearing me speak beneficial words, pregnant with virtue and profit, the rulers of various realms will regard thee as possessed of a virtuous soul, and as a speaker of truth, while at the same time, they will understand how Duryodhana is actuated by avarice. I will also tell the vice of Duryodhana, before both the citizens and the inhabitants of the country, before both the young and the old, of all the four orders that will be collected there. And as thou askest for peace no one will charge thee sinful, while all the chiefs of the earth will censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in consequence of his being forsaken by all men, there will be nothing left to do. Do then what should now be done. Going unto the Kurus, I shall strive to make peace without sacrificing thy interests, and marking their inclination for war and all their proceedings, I will soon come back, O Bharata, for thy victory. I think war with the enemy to be certain. All the omens that are noticeable by me point to that. Birds and animals set up frightful screeches and howls at the approach of dusk. The foremost of elephants and steeds assume horrible shapes; the very fire exhibiteth diverse kinds of terrible hues! This would never have been the case but for the fact of the world-destroying Havoc's self coming into our midst! Making ready their weapons, machines, coats of mail, and cars, elephants, and steeds, let all thy warriors be prepared for battle, and let them take care of their elephants and horses and cars. And, O king, collect everything that thou needest for the impending war. As long as he liveth, Duryodhana will, by no means, be able to give back unto thee. O king, that kingdom of thine which, abounding in prosperity, have before been taken by him at dice!'"
SECTION LXXIV
"Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there may be peace with the Kurus. Do not threaten them with war. Resenting everything, his wrath always excited, hostile to his own good and arrogant, Duryodhana should not be roughly addressed. Do thou behave towards him with mildness. Duryodhana is by nature sinful of heart like that of a robber, intoxicated with the pride of prosperity, hostile to the Pandavas, without foresight, cruel in speech, always disposed to censure others, of wicked prowess, of wrath not easily to be appeased, not susceptible of being taught, of wicked soul, deceitful in behaviour, capable of giving up his very life rather than break or give up his own opinion. Peace with such a one, O Krishna, is, I suppose, most difficult. Regardless of the words of even his well-wishers, destitute of virtue, loving falsehood, he always acts against the words of his counsellors and wounds their hearts. Like a serpent hid within reeds, he naturally commits sinful acts, depending on his own wicked disposition, and obedient to the impulse of wrath. What army Duryodhana hath, what his conduct is, what his nature, what his might, and what his prowess, are all well-known to thee. Before this, the Kauravas with their son passed their days in cheerfulness, and we also with our friends rejoiced like the younger brother of Indra, with Indra himself. Alas, by Duryodhana's wrath, O slayer of Madhu, the Bharatas will all be consumed, even like forests by fire at the end of the dewy seasons, and, O slayer of Madhu, well-known are those eighteen kings that annihilated their kinsmen, friends, and relatives. Even as, when Dharma became extinct, Kali was born in the race of Asuras flourishing with prosperity and blazing with energy, so was born Udavarta among the Haihayas. Janamejaya among the Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis, Ajavindu among the Suviras, Rushardhik among the Surashtras, Arkaja among the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas, Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas and Sama among the Nandivegas. These vile individuals, O Krishna, spring up, at the end of each Yuga, in their respective races, for the destruction of their kinsmen. So hath Duryodhana, the very embodiment of sin and the disgrace of his race, been born, at the end of the Yuga, amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst address him slowly and mildly, not in bitter but sweet words fraught with virtue and profit, and discourse fully on the subject so as to attract his heart. All of us, O Krishna, would rather in humiliation follow Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O Vasudeva, act in such a way that we may rather live as strangers to the Kurus than incurring the sin of bringing about the destruction of the whole race should touch them, O Krishna, let the aged Grandsire and the other counsellors of the Kurus be asked to bring about brotherly feelings between brothers and to pacify the son of Dhritarashtra. Even this is what I say. King Yudhishthira also approveth of this, and Arjuna too is averse to war, for there is great compassion in him.'"
SECTION LXXV
"Vaisampayana said, 'Hearing these words from Bhima, that were fraught with such mildness and that were, as unexpected as if the hills had lost their weight and fire had become cold, Rama's younger brother Kesava of Sura's race and mighty arms, wielding the bow called Saranga, laughed aloud, and as if to stimulate Bhima by his words, like the breeze fanning a fire, addressed him who was then so overwhelmed by the impulse of kindness, saying, 'At other times, O Bhimasena, thou applaudest war only, desirous of crushing the wicked sons of Dhritarashtra that take delight in the destruction of others. O chastiser of foes, thou dost not steep but wakest the whole night, sitting up face downwards. Thou often utterest frightful exclamation of wrath, indicative of the storm within thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing from company thou liest down breathing hot sighs, like a weak man pressed down by a heavy load. They, who do not know the cause regard thee as insane. As an elephant breaking into fragments uprooted trees lying on the ground grunteth in rage while trampling them under his feet, so thou also, O Bhima, runnest on, breathing deep sighs and shaking the earth under the tread. Here in the region thou takest no delight in company but passest thy time in privacy. Night or day, Nothing pleases thee so much as seclusion. Sitting apart thou sometimes laughest aloud all on a sudden, and sometimes placing thy head between thy two knees, thou continuest in that posture for a long time with closed eyes. At the other times, O Bhima, contracting thy brows frequently and biting thy lips, thou starest fiercely before thee. All this is indicative of wrath. At one time, thou hadst, in the midst of thy brothers, grasped the mace, uttering this oath, 'As the sun is seen rising in the east displaying his radiance, and as he truly setteth in the west journeying around the Meru, so do I swear that I will certainly slay insolent Duryodhana with this mace of mine, and this oath of mine will never be untrue.' How then doth that same heart of thine, O chastiser of foes, now follow the counsels of peace? Alas, when fear entereth thy heart, O Bhima, it is certain that the hearts of all who desire war are upset when war becometh actually imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious omens. Perhaps, it is this for which thou desirest peace. Alas, like a eunuch, thou dost not display any sign indicative of manliness in thee. Thou art overwhelmed by panic, and it is for this that thy heart is upset. The heart trembleth, thy mind is overwhelmed by despair, thy thighs tremble, and it is for this that thou desirest peace. The hearts of mortals, O Partha, are surely as inconstant as the pods of the Salmali seed exposed to the force of the wind. This frame of thy mind is as strange as articulate speech in kine. Indeed, the hearts of thy brothers are about to sink in an ocean of despair,--like swimmers in the sea without a raft to rescue them. That thou, O Bhimasena, shouldst utter words so unexpected of thee is as strange as the shifting of a hill. Recollecting thy own deeds and the race also in which thou art born, arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour, O repressor of foes, is not worthy of thee, for a Kshatriya never enjoyeth that which he doth not acquire through prowess.'"
SECTION LXXVI
"Vaisampayana said, 'Thus addressed by Vasudeva, the ever-wrathful Bhima, incapable of bearing insults, was immediately awakened like a steed of high metal, and replied, without losing a moment, saying, 'O Achyuta, I wish to act in a particular way; thou, however, takest me in quite a different light. That I take great delight in war and that my prowess is incapable of being baffled, must, O Krishna. be well-known to thee in consequence of our having lived together for a long time. Or it may be, thou knowest me not, like one swimming in a lake ignorant of its depth. It is for this that thou chidest me in such unbecoming words. Who else, O Madhava, knowing me to be Bhimasena, could address me with such unbecoming words as thou dost? Therefore, I shall tell thee, O delighter of the Vrishnis, about my own prowess and unrivalled might. Although to speak of one's own prowess is always an ignoble act, yet, pierced as I am by thy unfriendly strictures, I will speak of my own might. Behold, O Krishna, these--the firmament and the earth--which are immovable, immense, and infinite, and which are the refuge of, and in which are born these countless creatures. If through anger these suddenly collide like two hills, just I, with my arms, can keep them asunder with all their mobile and immobile objects. Behold the joints of these my mace-like arms. I find not the person who can extricate himself having once come within their grasp. The Himavat, the ocean, the mighty wielder of the thunderbolt himself, viz., the slayer of Vala,--even these three cannot, with all their power extricate the person attacked by me. I will easily trample on the ground under my feet all the Kshatriyas, who will come to battle against the Pandavas. It is not known to thee, O Achyuta, with what prowess I vanquished the kings of the earth and brought them under subjection. If, indeed, thou really knowest not my prowess which is like the fierce energy of the midday sun thou wilt then know it, O Janardana, in the fierce melee of battle. Thou woundest me with thy cruel words, paining me with the pain of opening a foetid tumour. But know me to be mightier than what I have said of myself of my own accord. On that day, when the fierce and destructive havoc of battle will begin, thou will then see me felling elephants and car-warriors combatants on steeds and those on elephants, and slaying in rage the foremost of Kshatriya warriors. Thou, as well as others, wilt see me doing all this and grinding down the foremost of combatants. The marrow of my bones hath not yet decayed, nor doth my heart tremble. If the whole world rusheth against me in wrath, I do not yet feel the influence of fear. It is only for the sake of compassion, O slayer of Madhu, that I am for displaying goodwill to the foe. I am far quietly bearing all our injuries, lest the Bharata race be extirpated.'"
SECTION LXXVII
"The holy one said, It was only through affection that I said all this, desiring to know thy mind, and not from the desire of reproaching thee, nor from pride of learning, nor from wrath, nor from desire of making a speech. I know thy magnanimity of soul, and also thy strength, and thy deeds. It is not for that reason that I reproached thee. O son of Pandu, a thousand times greater will be the benefit conferred by thee on the Pandava's cause than that which thou thinkest thyself to be capable of conferring on it. Thou, O Bhima, with thy kinsmen and friends, art exactly that which one should be that has taken his birth in a family like thine, that is regarded by all the kings of the earth. The fact, however, is that they can never arrive at the truth, who under the influence of doubt proceed to enquire about the consequences hereafter of virtue and vice, or about the strength and weakness of men. For it is seen that what is the cause of the success of a person's object becometh also the cause of his ruin. Human acts, therefore, are doubtful in their consequences. Learned men, capable of judging of the evils of actions pronounce a particular course of action as worthy of being followed. It produces, however, consequences, the very opposite of what were foreseen, very much like the course of the wind. Indeed, even those acts of men that are the results of deliberation and well-directed policy, and that are consistent with considerations of propriety, are baffled by the dispensations of Providence. Then, again, Providential dispensations, such as heat and cold and rain and hunger and thirst, that are not the consequences of human acts, may be baffled by human exertion. Then again, besides those acts which a person is pre-ordained (as the result of the act of past lives) to go through, one can always get rid of all other acts begun at his pleasure, as is testified by both the Smritis and the Srutis. Therefore, O son of Pandu, one cannot go on the world without acting. One should, hence, engage in work knowing that one's purpose would be achieved by a combination of both Destiny and Exertion. He that engageth in acts under this belief is never pained by failure, nor delighted by success. This, O Bhimasena, was the intended import of my speech. It was not intended by me that victory would be certain in an encounter with the foe. A person, when his mind is upset should not lose his cheerfulness and must yield neither to langour nor depression. It is for this that I spoke to thee in the way I did. When the morrow comes, I will go, O Pandava, to Dhritarashtra's presence. I will strive to make peace without sacrificing your interests. If the Kauravas make peace, then boundless fame will be mine. Your purposes will be achieved, and they also will reap great benefit. If, however, the Kauravas, without listening to my words, resolve to maintain their opinion, then there will undoubtedly be a formidable war. In this war burthen resteth on thee, O Bhimasena. That burthen should also be borne by Arjuna, while other warriors should all be led by both of you. In case of war happening, I will certainly be the driver of Vibhatsu's car, for that, indeed, is Dhananjaya's wish and not that I myself am not desirous of fighting. It is for this that, hearing thee utter thy intention, I rekindled that thy energy, O Vrikodara.'"
SECTION LXXVIII
"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be said. But, O chastiser of foes, hearing what thou hast said, it seemeth to me that thou, O lord, does not think peace to be easily obtainable either in consequence of Dhritarashtra's covetousness or from our present weakness. Thou thinkest also that human prowess alone is fruitless, and also that without putting forth one's prowess one's purposes cannot be achieved. What thou hast said may be true, but at the same time it may not always be true. Nothing, however, should be regarded as impracticable. It is true, peace seemeth to thee to be impossible in consequence of our distressful condition, yet they are still acting against us without reaping the fruits of their acts. Peace, therefore, if properly proposed, O lord, may be concluded. O Krishna, strive thou, therefore, to bring about peace with the foe. Thou, O hero, art the foremost of all friends of both the Pandavas and the Kurus, even as Prajapati is of both the gods and the Asuras. Accomplish thou, therefore, that which is for the good of both the Kurus and the Pandavas. The accomplishment of our good is not, I believe, difficult for thee. If thou strivest, O Janardana, such is this act that it will be soon effected. As soon as thou goest thither, it will be accomplished. If, O hero, thou purposest to treat the evil-minded Duryodhana in any other way, that purpose of thine will be carried out exactly as thou wishest. Whether it be peace or war with the foe that thou wishest, any wish, O Krishna, that thon mayest entertain, will certainly be honoured by us. Doth not the evil-minded Duryodhana with his sons and kinsmen deserve destruction when, unable to bear the sight of Yudhishthira's prosperity and finding no other faultless expedient, that wretch, O slayer of Madhu, deprived us of our kingdom by the sinful expedient of deceitful dice? What bowman is there, who, born in the Kshatriya order, and invited to combat, turneth away from the fight even if he is sure to die? Beholding ourselves vanquished by sinful means and banished to the woods, even then, thou of the Vrishni race, I thought that Suyodhana deserved death at my hands. What thou, however, O Krishna, wishest to do for thy friends is scarcely strange, although it seems inexplicable how the object In view is capable of being effected by either mildness or its reverse. Or, if thou deemest their immediate destruction to be preferable, let it be effected soon without further deliberation. Surely, thou knowest how Draupadi was insulted in the midst of the assembly by Duryodhana of sinful soul and how also we bore it with patience. That Duryodhana, O Madhava, will behave with justice towards the Pandavas is what I cannot believe. Wise counsels will be lost on him like seed sown in a barren soil. Therefore, do without delay what thou, O thou of Vrishni race, thinkest to be proper and beneficial for the Pandavas, or what, indeed, should next be done.'"
SECTION LXXIX
"The holy one said, 'It shall be, O thou of mighty arms, what thou, O Pandavas, sayest, I will strive to bring about that which would be beneficial to both the Pandavas and the Kurus. Between the two kinds of acts, war and peace, the latter, O Vibhatsu, is perhaps within my power. Behold, the soil is moistened and divested of weeds by human exertion. Without rain, however, O son of Kunti, is never yieldeth crops. Indeed, in the absence of rain some speak of artificial irrigation, as a means of success due to human exertion, but even then it may be seen that the water artificially let in is dried up in consequence of providential drought. Beholding all this, the wise men of old have said that human affairs are set agoing in consequence of the cooperation of both providential and human expedients. I will do all that can be done by human exertion at its best. But I shall, by no means, be able to control what is providential. The wicked-souled Duryodhana acteth, defying both virtue and the world. Nor doth he feel any regret in consequence of his acting in that way. Moreover, his sinful inclinations are fed by his counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will never make peace by giving up the kingdom, without, O Partha, undergoing at our hands a wholesale destruction with his kinsmen. King Yudhishthira the just doth not wish to give up the kingdom submissively. The wicked-minded Duryodhana also will not at our solicitation surrender the kingdom. I, therefore, think that it is scarcely proper to deliver Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he refuses compliance, he will deserve death at the hands of all. Indeed, he deserves death at my hands, as also, O Bharata, of every one since in your childhood he always persecuted you all, and since that wicked and sinful wretch robbed you of your kingdom and could not bear the sight of Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw me from thee, but I never reckoned those wicked attempts of his. Thou knowest, O thou of mighty arms, what the cherished intentions of Duryodhana are, and thou knowest also that I seek the welfare of king Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my most cherished wishes are, why then dost thou, O Arjuna, entertain such apprehensions in respect of myself like one unacquainted with everything? That grave act also which was ordained in heaven is known to thee, How then, O Partha, can peace be concluded with the foe? What, however, O Pandavas, is capable of being done by either speech or act, will all be done by me. Do not, however, O Partha, expect peace to be possible with the foe. About a year ago, on the occasion of attacking Virata's kine, did not Bhishma, on their way back, solicit Duryodhana about this very peace so beneficial to all? Believe me, they have been defeated even then when their defeat was resolved by thee. Indeed, Suyodhana doth not consent to part with the smallest portion of the kingdom for even the shortest period of time. As regards myself, I am ever obedient to the commands of Yudhishthira, and, therefore, the sinful acts of that wicked wretch must have again to be revolved in my mind!'"
SECTION LXXX
"Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the just who is conversant with morality and endued with liberality, and thou hast heard what hath been said by Falguni also. As regards my own opinion, O hero, thou hast repeatedly expressed it, Hearing first what the wishes of the enemy are and disregarding all, do what thou regardest to be proper for the occasion. O Kesava, diverse are the conclusions arrived at as regards diverse matters. Success, however, O chastiser of foes, is won when a man doth that which ought to be done in view of the occasion. When a thing is settled in one way on one occasion, it becometh unsuitable when the occasion becometh different. Persons, therefore, in this world, O foremost of men, cannot stick to the same opinion throughout. While we were living in the woods, our hearts were inclined towards a particular course of action. While we were passing the period of concealment, our wishes were of one kind, and now, at the present time, O Krishna, when concealment is no longer necessary, our wishes have become different. O thou of the Vrishni race, while we wandered in the woods, attachment for the kingdom was not so great as now. The period of our exile having ceased, hearing, O hero, that we have returned, an army numbering full seven Akshauhinis hath, through thy grace, O Janardana, been assembled. Beholding these tigers among men, of inconceivable might and prowess, standing equipped for battle armed with weapons, what man is there that will not be struck with fear? Therefore going into the midst of the Kurus, speak thou first words fraught with mildness and then those fraught with threats, so that the wicked Suyodhana may be agitated with fear. What mortal man is there, of flesh and blood, who would encounter in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty energy. Virata with his sons, Drupada with his allies, and Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than thou wilt, without doubt, accomplish, O thou of mighty arms, the desired object of king Yudhishthira the just. Vidura, and Bhishma and Drona and Vahlika, these talents, O sinless one, will understand thee when thou wouldst utter words of wisdom. They will solicit that ruler of men, Dhritarashtra and Suyodhana of sinful disposition, with his counsellors, to act according to the advice. When thou, O Janardana, art the speaker and Vidura the listener, what subject is there that cannot be rendered smooth and plain?'"
SECTION LXXXI
"Sahadeva said, 'What hath been said by the king is, indeed, eternal virtue, but thou, O chastiser of foes, shouldst act, in such a way that war may certainly happen. Even if the Kauravas express their desire for peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a war with them. Having seen, O Krishna, the princess of Panchala brought in that plight into the midst of the assembly, how can my wrath be appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and Arjuna and king Yudhishthira the just are disposed to be virtuous, abandoning virtue I desire an encounter with Duryodhana in battle.'
"Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath spoken the truth. The rage I feel towards Duryodhana can be appeased only by his death. Dost thou not remember the rage thou too hadst felt upon beholding in the woods the distressed Pandavas clad in rags and deer-skins? Therefore, O foremost of men, all the warriors assembled here unanimously subscribe to what the heroic son of Madri, fierce in battle, hath said!'
"Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a leonine roar was set up by all the warriors assembled there. And all the heroes, highly applauding those words of Satyaki, praised him, saying, 'Excellent! Excellent!' And anxious to fight, they all began to express their joy.'"
SECTION LXXXII
"Vaisampayana said, 'Hearing the peaceful words of the king that were fraught with both virtue and profit, king Drupada's daughter Krishna, of long black tresses, afflicted with great grief, applauding Sahadeva and that mighty car-warrior Satyaki, addressed Madhava seated by his side. And beholding Bhimasena declare for peace, that intelligent lady, overwhelmed with woe and with eyes bathed in tears, said, 'O slayer of Madhu, it is known to thee, O thou of mighty arms, by what deceitful means, O righteous one, the son of Dhritarashtra with his counsellors robbed the Pandavas, O Janardana. of their happiness. Thou knowest also, O thou of Dasarha's race, what message was privately delivered to Sanjaya by the king. Thou hast also heard all that was said unto Sanjaya. O thou of great effulgence, these words were even these, 'Let only five villages be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and Varanavata, and for the fifth, any other,--O thou of mighty arms, O Kesava, even this was the message that was to have been delivered to Duryodhana and his counsellors. But, O Krishna, O thou of Dasarha's race, hearing those words of Yudhishthira, endued with modesty and anxious for peace, Suyodhana hath not acted according to them. If, O Krishna, Suyodhana desireth to make peace without surrendering the kingdom, there is no necessity of going thither for making such a peace. The Pandavas with the Srinjayas, O thou of mighty arms, are quite able to withstand the fierce Dhritarashtra host inflamed with rage. When they are no longer amenable to this arts of conciliation, it is not proper, O slayer of Madhu, that thou shouldst show them mercy. Those enemies, O Krishna, with whom peace cannot be established by either conciliation or presents, should be treated with severity by one desirous of saving his life. Therefore, O mighty-armed Achyuta, heavy should be the punishment that deserves to be speedily inflicted upon them by thyself aided by the Pandavas and the Srinjayas. Indeed, even this would become the son of Pritha, and add to thy glory, and if accomplished, will, O Krishna, be a source of great happiness to the whole Kshatriya race. He that is covetous, whether belonging to the Kshatriya or any other order, save of course a Brahmana, even if most sinful, ought surely to be slain by a Kshatriya, who is true to the duties of his own order. The exception in the case of a Brahmana, O sire, is due to a Brahmana's being the preceptor of all the other orders, as also the first sharer of everything. Persons conversant with the scriptures declare, O Janardana, that sin is incurred in slaying one that deserveth not to be slain. So there is equal sin in not slaying one that deserveth to be slain. Act thou, therefore, O Krishna, in such a way with the forces of the Pandavas and the Srinjayas, that sin may not touch thee. From excess of confidence in thee, O Janardana, I will repeat what hath been said again and again. Whatever woman, O Kesava, is there on earth like me? I am the daughter of king Drupada, risen from the sacrificial alter. I am the sister of Dhrishtadyumna, thy dear friend, O Krishna. I have by marriage become a lady of Ajamida's race,--the daughter-in-law of the illustrious Pandu. I am the queen of Pandu's sons, who resemble five Indras in splendour. I have, by these five heroes, five sons that are all mighty car-warriors, and that are morally bound to thee, O Krishna, as Abhimanyu himself. Being such, O Krishna, I was seized by the hair, dragged into the assembly and insulted in the very sight of the sons of Pandu and in thy life-time. O Kesava, the sons of Pandu, the Panchalas, and the Vrishnis being all alive, exposed to the gaze of the assembly I was treated as a slave by those sinful wretches. And when the Pandavas beholding it all sat silent without giving way to wrath, in my heart I called upon thee. O Govinda, saying,--Save me, O save me!--Then the illustrious king Dhritarashtra, my father-in-law, said unto me, 'Ask thou any boon, O princess of Panchala. Thou deservest boons and even honour at my hands.' Thus addressed I said, 'Let the Pandavas be free men with their cars and weapons.' Upon this the Pandavas, O Kesava, were freed but only to be exiled into the woods. O Janardana, thou knowest all these sorrows of mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and relatives, from that grief. Morally, O Krishna, I am the daughter-in-law of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour at thy hands, if thou hast any compassion for me, let thy wrath, O Krishna, be directed towards the sons of Dhritarashtra.'
"Vaisampayana continued, 'Having said this, the beautiful Krishna of eyes that were black in hue and large like lotus leaves, bathed in tears, and walking like a cow-elephant, approached the lotus-eyed Krishna, and taking with her left hand her own beautiful tresses of curly ends, deep-blue in hue and scented with every perfume, endued with every auspicious mark, and though gathered into a braid, yet soft and glossy like a mighty snake, spake these words, 'Lotus-eyed one that art anxious for peace with the enemy, thou shouldst, in all thy acts, call to thy mind these tresses of mine seized by Dussasana's rude hands! If Bhima and Arjuna, O Krishna, have become so low as to long for peace, my aged father then with his war like sons will avenge for me in battle. My five sons also that are endued with great energy, with Abhimanyu, O slayer of Madhu, at their head, will fight with the Kauravas. What peace can this heart of mine know unless I behold Dussasana's dark arm severed from his trunk and pulverised to atoms? Thirteen long years have I passed in expectation of better times, hiding in my heart my wrath like a smouldering fire. And now pierced by Bhima's wordy darts that heart cf mine is about to break, for the mighty-armed Bhima now casteth his eye on morality. Uttering these words with voice choked in tears, the large-eyed Krishna began to weep aloud, with convulsive sobs, and tears gushed down her cheeks. And that lady, with hips full and round, began to drench her close and deep bosom by the tears she shed which were hot as liquid fire. The mighty-armed Kesava then spoke, comforting her in these words, 'Soon wilt thou, O Krishna, behold the ladies of Bharata's race weep as thou dost. Even they, O timid one, will weep like thee, their kinsmen and friends being slain. They with whom, O lady, thou art angry, have their kinsmen and warriors already slain. With Bhima and Arjuna and the twins, at Yudhishthira's command, and agreeably to fate, and what hath been ordained by the Ordainer, I will accomplish all this. Their hour having arrived, the sons of Dhritarashtra, if they do not listen to my words, will surely lie down on the earth turned as morsels of dogs and jackals. The mountains of Himavat might shift their site, the Earth herself might spilt into a hundred fragments, the firmament itself with its myriads of stars might fall down, still my words can never be futile. Stop thy tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with their enemies slain, and with prosperity crowning them.'"
SECTION LXXXIII
"Arjuna said, 'Thou art now, O Kesava, the best friend of all the Kurus. Related with both the parties, thou art the dear friend of both. It behoveth thee to bring about peace between the Pandavas and the sons of Dhritarashtra. Thou, O Kesava, art competent and, therefore, it behoveth thee to bring about a reconciliation. O lotus-eyed one, proceeding hence for peace, O slayer of foes, say unto our ever-wrathful brother Suyodhana, what, indeed, should be said, 'If the foolish Duryodhana doth not accept thy auspicious and beneficial counsels fraught with virtue and profit, he will surely then be the victim of his fate.'
"The holy one said, 'Yes, I will go to king Dhritarashtra, desirous of accomplishing what is consistent with righteousness, what may be beneficial to us, and what also is for the good of the Kurus.'
"Vaisampayana continued, 'The night having passed away, a bright sun arose in the east. The hour called Maitra set in, and the rays of the sun were still mild. The month was (Kaumuda Kartika) under the constellation Revati. It was the season of dew, Autumn having departed. The earth was covered with abundant crops all around. It was at such a time that Janardana, the foremost of mighty persons, in enjoyment of excellent health, having heard the auspicious, sacred-sounding and sweet words of gratified Brahmanas, like Vasava himself hearing the adorations of the (celestial) Rishis,--and having also gone through the customary acts and rites of the morning, purified himself by a bath, and decked his person with unguents and ornaments, worshipped both the Sun and Fire. And having touched the tail of a bull and reverently bowed to the Brahmanas, walked round the sacred fire, and cast his eyes on the (usual) auspicious articles placed in view, Janardana recollected Yudhishthira's word and addressed Sini's grandson Satyaki, seated near, saying, 'Let my car be made ready and let my conch and discus along with my mace, and quivers and darts and all kinds of weapons, offensive and defensive, be placed on it, for Duryodhana and Karna and Suvala's son are all of wicked souls, and foes, however contemptible, should never be disregarded by even a powerful person. Understanding the wishes of Kesava, the wielder of the discus and the mace, his attendants immediately addressed themselves to yoke his car. And that car resembled in effulgence the fire that shows itself at the time of the universal dissolution, and itself in speed. And it was provided with two wheels that resembled the sun and the moon in lustre. And it bore emblazonments of moons, both crescent and full, and of fishes, animals, and birds and it was adorned with garlands of diverse flowers and with pearls and gems of various kinds all around. And endued with the splendour of the rising sun, it was large and handsome. And variegated with gems and gold, it was furnished with an excellent flag-staff bearing beautiful pennons. And well-supplied with every necessary article, and incapable of being resisted by the foe, it was covered with tiger-skins, and capable of robbing the fame of every foe, it enhanced the joy of the Yadavas. And they yoked unto it those excellent steeds named Saivya and Sugriva and Meghapushpa and Valahaka, after these had been bathed and attired in beautiful harness. And enhancing the dignity of Krishna still further, Garuda, the lord of the feathery creation, came and perched on the flag-staff of that car producing a terrible rattle. And Saurin then mounted on that car, high as the summit of the Meru, and producing a rattle, deep and loud as the sound of the kettle-drum or the clouds and which resembled the celestial car coursing at the will of the rider. And taking Satyaki also upon it, that best of male beings set out, filling the earth and the welkin with the rattle of his chariot-wheels. And the sky became cloudless, and auspicious winds began to blow around, and the atmosphere freed from the dust became pure. Indeed, as Vasudeva set out, auspicious animals and birds, whirling by the right side, began to follow him, and cranes and peacocks and swans all followed the slayer of Madhu, uttering cries of good omens. The very fire, fed with Homa libations in accompaniment with Mantras, freed from smoke blazed up cheerfully, sending forth its flames towards the right. And Vasishtha and Vamadeva, and Bhuridyumna and Gaya, and Kratha and Sukra and Kusika and Bhrigu, and other Brahmarshis and celestial Rishis united together, all stood on the right side of Krishna, that delighter of the Yadavas, that younger brother of Vasava. And thus worshipped by those and other illustrious Rishis and holy men, Krishna set out for the residence of the Kurus. And while Krishna was proceeding, Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna and those other Pandavas, viz., the twin sons of Madri. And the valiant Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the king of Kasi and that mighty car-warrior Sikhandin, and Dhrishtadyumna, and Virata with his sons, and the princes of Kekaya also,--all these Kshatriyas followed that bull of the Kshatriya race to honour him. And the illustrious king Yudhishthira the just, having followed Govinda to some distance, addressed him in these words in the presence of all those kings. And the son of Kunti embraced that foremost of all persons, who never, from desire, or anger, or fear, or purpose of gain committed the least wrong, whose mind was ever steady, who was a stranger to covetousness, who was conversant with morality and endued with great intelligence and wisdom, who knew the hearts of all creatures and was the lord of all, who was the God of gods, who was eternal, who was possessed of every virtue, and who bore the auspicious mark on his breast. And embracing him the king began to indicate what he was to do.'
"Yudhishthira said, 'That lady who hath brought us from our infancy; who is ever engaged in facts and ascetic penances and propitiatory rites and ceremonies; who is devoted to the worship of the gods and guests; who is always engaged in waiting upon her superiors who is fond of her sons, bearing for them an affection that knows no bounds; who, O Janardana, is dearly loved by us; who, O grinder of foes, repeatedly saved us from the snares of Suyodhana, like a boat saving a ship-wrecked crew from the frightful terrors of the sea; and who, O Madhava, however undeserving of woe herself, hath on our account endured countless sufferings,--should be asked about her welfare-Salute and embrace, and, oh, comfort her over and over, overwhelmed with grief as she is on account of her sons by talking of the Pandavas. Ever since her marriage she hath been the victim, however undeserving, of sorrow and griefs due to the conduct of her father-in-law, and suffering hath been her position. Shall I, O Krishna, ever see the time when, O chastiser of foes, my afflictions being over, I shall be able to make my sorrowing mother happy? On the eve of our exile, from affection for her children, she ran after us in anguish, crying bitterly. But leaving her behind, we went into the woods. Sorrow doth not necessarily kill. It is possible, therefore, that she is alive, being hospitably entertained by the Anartas, though afflicted with sorrow on account of her sons. O glorious Krishna, salute her for me, the Kuru king Dhritarashtra also, and all those monarchs who are senior to us in age, and Bhishma, and Drona, and Kripa, and king Vahlika, and Drona's son and Somadatta, and in fact, every one of the Bharata race, and also Vidura endued with great wisdom, that counsellor of the Kurus, of profound intellect and intimate acquaintance with morality,--should all, O slayer of Madhu, be embraced by thee!' Having in the presence of the kings, said these words unto Kesava, Yudhishthira, with Krishna's permission, came back having at first walked round him. Then Arjuna, proceeding a few steps, further said unto his friend, that bull among men, that slayer of hostile heroes, that invincible warrior of Dasarha's race, 'It is known to all the kings, O illustrious Govinda, that at our consultation it was settled that we should ask back the kingdom. If without insulting us, if honouring thee, they honestly give us what we demand, then, O mighty armed one, they would please me greatly and would themselves escape a terrible danger. If, however, Dhritarashtra's son, who always adopts improper means, acts otherwise, then I shall surely, O Janardana, annihilate the Kshatriya race.'
"Vaisampayana continued, 'When Arjuna said these words, Vrikodara was filled with delight. And that son of Pandu continually quivered with rage; and while still quivering with rage and the delight that filled his heart upon hearing Dhananjaya's words, he set forth a terrible shout. And hearing that shout of his, all the bowmen trembled in fear and steeds and elephants were seen to pass urine and excreta. And having addressed Kesava then and informed him of his resolution. Arjuna with Janardana's permission, came back, having first embraced him. And after all the kings had desisted following him, Janardana set out with a cheerful heart on his car drawn by Saivya, Sugriva, and others. And those steeds of Vasudeva, urged by Daruka, coursed onwards, devouring the sky and drinking the road. And on his way Kesava of mighty arms met with some Rishis blazing with Brahmic lustre, standing on both sides of the road, And soon alighting from his car, Janardana saluted them reverently. And worshipping them duly, he enquired of them, saying, 'Is there peace in all the world? Is virtue being duly practised? And the other three orders obedient to the Brahmanas? And having duly worshipped them, the slayer of Madhu again said, 'Where have ye been crowned with success? Whither would ye go, and for what object? What also shall I do for yourselves? What has brought your illustrious selves down on the earth?' Thus addressed, Jamadagni's son, the friend of Brahma--that lord of both gods and Asuras,--approached Govinda the slayer of Madhu, embraced him, and said, 'The celestial Rishis of pious deeds, and Brahmanas of extensive acquaintance with the scriptures, and royal sages, O Dasarha, and venerable ascetic,--these witnesses, O illustrious one, of the former feats of gods and Asuras,--are desirous of beholding all the Kshatriyas of the earth assembled from every side as also the counsellors sitting in the assembly, the kings, and thyself the embodiment of truth, O Janardana. O Kesava, we will go thither for beholding that grand sight. We are also anxious, O Madhava, to listen to those words fraught with virtue and profit, which will be spoken by thee, O chastiser of foes, unto the Kurus in the presence of all the kings. Indeed, Bhishma, and Drona, and others, as also the illustrious Vidura and thyself, O tiger among the Yadavas,--Ye all will be assembled together in conclave! We desire, O Madhava, to hear the excellent, truthful, and beneficial words that thou wilt utter and they also, O Govinda. Thou art now informed of our purpose, O thou of mighty arms. We will meet thee again. Go thither safely, O hero. We hope to see thee in the midst of the conclave, seated on an excellent seat mustering all thy energy and might.'"
SECTION LXXXIV
"Vaisampayana said, 'O smiter of foes, when Devaki's son of mighty arms set out (for Hastinapura), ten mighty car-warriors, capable of slaying hostile heroes, fully armed, followed in his train. And a thousand foot-soldiers, and a thousand horsemen, and attendants by hundreds, also formed his train, carrying, O king, provisions in abundance.'
"Janamejaya said, 'How did the illustrious slayer of Madhu, of Dasarha's race, proceed on his journey? And what omens were seen when that hero set out?'
"Vaisampayana continued, 'Listen to me as I narrate all those natural and unnatural omens that were noticed at the time when the illustrious Krishna departed (for Hastinapura). Though there were no clouds in the sky, yet the roll of thunder accompanied by flashes of lightning was heard. And fleecy clouds in a clear sky rained incessantly in the rear! The seven large rivers including the Sindhu (Indus) though flowing eastwards then flowed in opposite directions. The very directions seemed to be reversed and nothing could be distinguished. Fires blazed up everywhere, O monarch, and the earth trembled repeatedly. The contents of wells and water-vessels by hundreds swelled up and ran out. The whole universe was enveloped in darkness. The atmosphere being filled with dust, neither the cardinal nor the subsidiary points of the horizon could, O king, be distinguished. Loud roars were heard in the sky without any being being visible from whom these could emanate. This wonderful phenomenon, O king, was noticed all over the country. A south-westerly wind, with the harsh rattle of the thunder, uprooting trees by the thousands, crushed the city of Hastinapura. In those places, however, O Bharata, through which he of Vrishni's race passed, delicious breezes blew and everything became auspicious. Showers of lotuses and fragrant flowers fell there. The very road became delightful, being free from prickly grass and thorns. At those places where he stayed, Brahmanas by thousands glorified that giver of wealth with (laudation) and worshipped him with dishes of curds, ghee, honey, and presents of wealth. The very women, coming out on the road, strewed wild flowers of great fragrance on the person of that illustrious hero, devoted to the welfare of all creatures. He then came upon a delightful spot called Salibhavana which was filled with every kind of crops, a spot that was delicious and sacred, after having, O bull of the Bharata race, seen various villages abounding in bees, and picturesque to the eye, and delightful to the heart, and after having passed through diverse cities and kingdoms. Always cheerful and of good hearts, well-protected by the Bharatas and therefore free from all anxieties on account of the designs of invaders, and unacquainted with calamities of any kind, many of the citizens of Upaplavya, coming out of their town, stood together on the way, desirous of beholding Krishna. And beholding that illustrious one resembling a blazing fire arrived at the spot, they worshipped him who deserved their worship with all the honours of a guest arrived in their abode. When at last that slayer of hostile heroes, Kesava, came to Vrikasthala, the sun seemed to redden the sky by his straggling rays of light. Alighting from his car, he duly went through the usual purificatory rites, and ordering the steeds to be unharnessed, he set himself to say his evening prayers. And Daruka also, setting the steeds free, tended them according to the rules of equine science, and taking off the yokes and traces, let them loose. After this was done, the slayer of Madhu said, 'Here must we pass the night for the sake of Yudhishthira's mission. Ascertaining that to be his intention, the attendants soon set a temporary abode and prepared in a trice excellent food and drink. Amongst the Brahmanas, O king, that resided in the village, they that were of noble and high descent, modest, and obedient to the injunctions of the Vedas in their conduct, approached that illustrious chastiser of foes, Hrishikesa, and honoured him with their benedictions and auspicious speeches. And having honoured him of Dasarha's race that deserveth honour from every one, they placed at the disposal of that illustrious person their houses, abounding in wealth. Saying unto them--'Enough'--the illustrious Krishna paid them proper homage, each according to his rank, and wending with them to their house, he returned in their company to his own (tent). And feeding all the Brahmanas with sweet-meats and himself taking his meals with them, Kesava passed the night happily there.'"
SECTION LXXXV
"Vaisampayana said, 'Meanwhile, understanding from his spies that the slayer of Madhu had set out, Dhritarashtra, with his hair standing erect, respectfully addressing the mighty-armed Bhishma and Dorna and Sanjaya and the illustrious Vidura, said these words unto Duryodhana and his counsellors, 'O scion of Kuru's race, strange and wonderful is the news that we hear. Men, women and children, are talking of it. Others are speaking of it respectfully, and others again assembled together. Within houses where men congregate and in open spots, people and discussing it. All say that Dasarha of great prowess will come hither for the sake of Pandavas. The slayer of Madhu is, by all means, deserving of honour and worship at our hands. He is the Lord of all creatures, and on him resteth the course of every thing in the universe. Indeed, intelligence and prowess and wisdom and energy, all reside in Madhava. Worthy of honour at the hands of all righteous persons he is the foremost of all men, and is, indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and if not worshipped fie is sure to inflict misery. If that smiter of foes, Dasarha be gratified with our offerings, all our wishes may be obtained by us, through his grace, in the midst of the kings. O chastiser of foes, make without loss of time every arrangement for his reception. Let pavilions be set up on the road, furnished with every object of enjoyment. O mighty-armed son of Gandhari, make such arrangements that he may be gratified with thee. What doth Bhishma think in this matter?' At this, Bhishma and others, all applauding those words of king Dhritarashtra, said,--'Excellent.' King Duryodhana then, understanding their wishes, ordered delightful sites to be chosen for the erection of pavilions. Many pavilions were thereupon constructed abounding with gems of every kind, at proper intervals and at delightful spots. And the king sent thither handsome seats endued with excellent qualities, beautiful girls, and scents and ornaments, and fine robes, and excellent viands, and drink of diverse qualities, and fragrant garlands of many kinds. And the king of the Kurus took especial care to erect, for the reception of Krishna, a highly beautiful pavilion at Vrikasthala, full of precious gems. And having made all these arrangements that were god-like and much above the capacity of human beings, king Duryodhana informed Dhritarashtra of the same. Kesava, however, of Dasarha's race, arrived at the capital of the Kurus, without casting a single glance at all those pavilions and all those gems of diverse kinds.'"
SECTION LXXXVI
"Dhritarashtra said, 'O Vidura, Janardana hath set out from Upaplavya. He is now staying at Vrikasthala and will come here tomorrow. Janardana is the leader of the Ahukas, the foremost person amongst all the members of the Sattwata race, is high-souled, and endued with great energy and great might. Indeed, Madhava is the guardian and protector of the Prosperous kingdom of Vrishnis and is the illustrious Great-Grandsire of even the three worlds. The Vrishnis adore the wisdom of the intelligent Krishna, even as the Adityas, the Vasus, and the Rudras adore the wisdom of Vrihaspati. O virtuous one, I will in thy presence, offer worship unto that illustrious scion of Dasarha's race. Listen to me about that worship. I will give him sixteen cars made of gold, each drawn by four excellent and well-adorned steeds of uniform colour and of the Vahlika breed. O Kaurava, I will give him eight elephants with temporal juice always trickling down and tusks as large as poles of ploughs, capable of smiting hostile ranks, and each having eight human attendants. I will give him a century of handsome maid-servants of the complexion of gold, all virgins, and man-servants I will give him as, many. I will give him eighteen thousand woolen blankets soft to the touch, all presented to us by the hill-men. I will also give him a thousand deer-skins brought from China and other things of the kind that may be worthy of Kesava. I will also give him this serene gem of the purest rays that shines day and night, for Kesava alone deserves it. This car of mine drawn by mules that makes a round of full fourteen Yojanas a day, I will also give him. I will place before him every-day-provisions eight times greater than what is necessary for the animals and attendants that form his train. Mounted on their cars, having their person well-adorned, all my sons and grandsons, save Duryodhana, will go out to receive him. And thousands of graceful and well-decked dancing girls will go out on foot to receive the illustrious Kesava. And the beautiful girls that will go out of the town for receiving Janardana will go out unveiled. Let all the citizens with their wives and children behold the illustrious slayer of Madhu wit h as much respect and devotion as they show when casting their eyes on the morning sun. Let the canopy all round, at my command, be crowded with pendants and banners, and let the road, by which Kesava will come, be well-watered and its dusts removed. Let Dussasana's abode, which is better than Duryodhana's, be cleansed and well-adorned without delay. That mansion consisting of many beautiful buildings, is pleasant and delightful, and abounds with the wealth of all seasons. It is in that abode that all my wealth, as also Duryodhana's, are deposited. Let all that scion of the Vrishni race deserves be given unto him.'"
SECTION LXXXVII
"Vidura said, 'O monarch, O best of men, thou art respected by three worlds. Thou, O Bharata, art loved and regarded by every body. Venerable in year as thou art, what thou wilt say at this age cap never be against the dictates of the scriptures or the conclusions of well-directed reason, for thy mind is ever calm. Thy subjects, O king, are well-assured that, like characters on stone, light in the sun, and billows in the ocean, virtue resideth in thee permanently. O monarch, every one is honoured and made happy in consequence of thy numerous virtues. Strive, therefore, with thy friends and kinsmen to retain those virtues of thine. Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale destruction of thy sons, grandsons, friends, kinsmen, and all that are dear to thee. It is much, O king, that thou wishes to give unto Kesava as thy guest. Know, however, that Kesava deserves all this and much more, aye, the whole earth itself. I truly swear by my own soul that thou dost not wish to give all this unto Krishna either from motives of virtue or for the object of doing what is agreeable to him. O giver of great wealth, all this betrays only deception, falsehood, and insincerity. By the external acts, O king, I know thy secret purpose. The five Pandavas, O king, desire only five villages. Thou, however, dost not wish to give them even that. Thou art, therefore, unwilling to make peace. Thou seekest to make the mighty-armed hero of Vrishni's race thy own by means of thy wealth; in foot, by this means, thou seekest to separate Kesava from the Pandavas. I tell thee, however, that thou art unable, by wealth, or attention, or worship, to separate Krishna from Dhananjaya. I know magnanimity of Krishna; I know firm devotion of Arjuna towards him, I know that Dhananjaya, who is Kesava's life, is incapable of being given up by the latter. Save only a vessel of water, save only the washing of his feet, save only the (usual) enquiries after the welfare (of those he will see), Janardana will not accept any other hospitality or set his eyes on any other thing. Offer him, however, O king, that hospitality which is the most agreeable to that illustrious one deserving of every respect, for there is no respect that may not be offered to Janardana. Give unto Kesava, O king, that object in expectation of which, from desire of benefiting both parties, he cometh to the Kurus. Kesava desires peace to be established between thee and Duryodhana on one side and the Pandavas on the other. Follow his counsels, O, monarch. Thou art their father, O king, and the Pandavas are thy sons. Thou art old, and they are children to thee in years, behave as father towards them, that are disposed to pay thee filial regard."
SECTION LXXXVIII
"Duryodhana said, 'All that Vidura hath said about Krishna, hath indeed, been truly said; for Janardana is greatly devoted to the Pandavas and can never be separated from them. All the diverse kinds of wealth, O foremost of kings, that are proposed to be bestowed upon Janardana ought never to be bestowed upon him. Kesava is, of course, not unworthy of our worship, but both time and place are against it, for he (Krishna), O king, on receiving our worship, will very likely think that we are worshipping him out of fear. This is my certain conviction, O king, that an intelligent Kshatriya must not do that which may bring disgrace upon him. It is well-known to me that the large-eyed Krishna deserveth the most reverential worship of the three worlds. It is quite out of place, therefore, O illustrious king, to give him anything now, for war having been decided upon, it should never be put off by hospitality.'
"Vaisampayana. continued, 'Hearing these words of his, the Grandsire of the Kurus spoke these words unto the royal son of Vichitravirya, 'Worshipped or not worshipped, Janardana never becometh angry. None, however, can treat him with disrespect, for Kesava is not contemptible. Whatever, O mighty one, he purposeth to do is incapable of being frustrated by anybody by every means in his power. Do without hesitation what Krishna of mighty arms sayeth and bring about peace with the Pandavas through Vasudeva as the means. Truly Janardana, possessed of virtuous soul, will say what is consistent with religion and profit. It behoveth thee, therefore, with all thy friends, to tell him what only is agreeable to him.'
"Duryodhana said, 'O Grandsire, I can, by no means, live by sharing this swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a great resolution which I have formed. I will imprison Janardana who is the refuge of the Pandavas. He will come here tomorrow morning; and when he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will submit to me. What may be the means for accomplishing it, so that Janardana may not guess our purpose, and so that no danger also may overtake us, it behoveth thee to say.'
"Vaisampayana continued, 'Hearing these fearful words of his son about imprisoning Krishna, Dhritarashtra, with all his counsellors, was very much pained and became deeply afflicted. King Dhritarashtra then spoke those words unto Duryodhana, 'O ruler of men, never say this again, this is not immemorial custom. Hrishikesa cometh here as an ambassador. He is, besides, related to and is dear to us. He hath done us no wrong; how then doth he deserves imprisonment?'
"Bhishma said, 'This wicked son of thine, O Dhritarashtra, hath his hour come. He chooseth evil, not good, though entreated by his well-' wishers. Thou also followest in the wake of this wicked wretch of sinful surroundings, who treadeth a thorny path setting at naught the words of his well-wisher. This exceedingly wicked son of thine with all his counsellors coming in contact with Krishna of unstained acts, will be destroyed in a moment. I dare not listen to the words of this sinful and wicked wretch that hath abandoned all virtue.'
'Having said this, that aged chief of the Bharata race, Bhishma of unbaffled prowess, inflamed with rage rose and left that place.'"
SECTION LXXXIX
"Vaisampayana said, 'Rising up (from his bed) at day-dawn, Krishna went through his morning rites, and taking leave of the Bharatas, set out for the city (of the Kurus). Ana all the inhabitants of Vrikasthala, bidding farewell unto that mighty one of long arms while he was about to depart, all returned to their homes. And all the Dhartarashtras except Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa, and others, went out to meet him. And the citizens by thousands, O king, on cars of diverse kinds, and many on foot, also came out, desirous of beholding Hrishikesa. And meeting on the way Bhishma of spotless deed, and Drona, and Dhritarashtra's sons, he entered the city, surrounded by them all. And in honour of Krishna, the city was beautifully adorned, and the principal streets were decorated with diverse jewels and gems. And, O king, O bull of the Bharata race, on that occasion no one,--man, woman, or child,--remained in doors, so eager were the citizens for beholding Vasudeva. And all the citizens came out and lined the streets and bent their heads down to the ground singing eulogies in his honour, O king, when Hrishikesa entered the city and passed through it. And substantial mansions, filled with high-born ladies, seemed to be on the point of falling down on the ground in consequence of their living weight. And although Vasudeva's steeds were endued with great speed, yet they moved very slowly through that dense mass of human beings. And that lotus-eyed grinder of foes then entered Dhritarashtra's ash-coloured palace which was enriched with numerous buildings. And having passed through the first three chambers of the palace, that chastiser of foes, Kesava, came upon the royal son of Vichitravirya. And upon that son of Dasarha's race approaching his presence, the blind monarch of great fame stood up along with Drona and Bhishma, Kripa and Somadatta, and king Vahlika also,--all stood up for honouring Janardana. And the Vrishni hero, having approached king Dhritarashtra of great fame, worshipped him and Bhishma with proper words and without losing any time. And having offered that worship unto them according to established usage, Madhava the slayer of Madhu, greeted the other kings according to their seniority in years. And Janardana then accosted the illustrious Drona and his son, and Vahlika, and Kripa, and Somadatta. And there in that chamber Jay a spacious seat of beautiful workmanship, made of gold and set with jewels. And at Dhritarashtra's request, Achyuta took that seat; and the priests of Dhritarashtra duly offered Janardana a cow, honey and curds and water. And after the rites of hospitality were over, Govinda remained there for a while, surrounded by the Kurus, laughing and jesting with them according to their relationship with him. And that illustrious grinder of foes, honoured and worshipped by Dhritarashtra, came out with the king's permission. And Madhava having duly greeted all the Kurus in their assembly, then went to the delightful abode of Vidura; and Vidura, having approached Janardana of Dasarha's race thus arrived at his abode, worshipped him with every auspicious and desirable offering. And he said, 'What use, O lotus-eyed one, in telling thee of the joy I feel at this advent of thine, for thou art the inner Soul of all embodied creatures.' And after the hospitable reception was over, Vidura, conversant with all the principles of morality, enquired of Govinda, the slayer of Madhu, about the welfare of Pandavas. And that scion of Dasarha's race, that chief of the Vrishnis, unto whom the past and the future were as the present, knowing that Vidura was loved by the Pandavas and friendly towards them, and learned, and firm in morality, and honest, and harbouring no wrath (against the Pandavas), and wise, began to tell him everything in detail about the doings of the sons of Pandu.'"
SECTION XC
"Vaisampayana said, 'Janardana, the chastiser of foes, after his meeting with Vidura, went then in the afternoon to his paternal aunt, Pritha. And beholding Krishna whose countenance beamed with the effulgence of the radiant sun arrived at her abode, she encircled his neck with her arms and began to pour forth her lamentations remembering her sons. And at the sight, after a long time, of Govinda of Vrishni's race, the companion of those mighty children of hers, the tears of Pritha flowed fast. And after Krishna, that foremost of warriors, had taken his seat having first received the rites of hospitality, Pritha, with a woe-begone face and voice choked with tears addressed him, saying. They, who, from their earliest years have always waited with reverence on their superiors; they, who, in friendship are attached to one another; they, who, deprived deceitfully of their kingdom had gone to seclusion, however worthy of living in the midst of friends and attendants,--they, who have subjugated both wrath and joy, are devoted to Brahman's, and truthful in speech,--those children of mine, who, abandoning kingdom and enjoyments and leaving my miserable self behind, had gone to the woods, plucking the very roots of my heart,--those illustrious sons of Pandu, O Kesava, who have suffered woe however undeserving of it,--how, alas, did they live in the deep forest abounding with lions and tigers and elephants? Deprived in their infancy of their father, they were all tenderly brought up by me. How, also, did they live in the mighty forest, without seeing both their parents? From their infancy, O Kesava, the Pandavas were aroused from their beds by the music of conchs and drums and flutes. That they who while at home, used to sleep in high palatial chambers on soft blankets and skins of the Runku deer and were waked up in the morning by the grunt of elephants, the neighing of steeds, the clatter of car-wheels and the music of conchs and cymbals in accompaniment with the notes of flutes and lyres,--who, adored at early dawn with sacred sounding hymns uttered by Brahmanas, worshipped those amongst them that deserved such worship with robes and jewels and ornaments, and who were blessed with the auspicious benedictions of those illustrious members of the regenerate order, as a return for the homage the latter received,--that they, O Janardana, could sleep in the deep woods resounding with the shrill and dissonant cries of beasts of prey can hardly be believed, undeserving as they were of so much woe. How could they, O slayer of Madhu, who were roused from their beds by music of cymbals and drums and conchs and flutes, with the honeyed strains of songstresses and the eulogies chanted by bards and professional reciters,--alas, how could they be waked in the deep woods by the yells of wild beasts? He that is endued with modesty, is firm in truth, with senses under control and compassions for all creatures,--he that hath vanquished both lust and malice and always treadeth the path of the righteous, he that ably bore the heavy burthen borne by Amvarisha and Mandhatri Yayati and Nahusha and Bharata and Dilip and Sivi the son of Usinara and other royal sages of old, he that is endued with an excellent character and disposition, he that is conversant with virtue, and whose prowess is incapable of being baffled, he that is fit to become the monarch of the three worlds in consequence of his possession of every accomplishment, he that is the foremost of all the Kurus lawfully and in respect of learning and disposition, who is handsome and mighty-armed and hath no enemy,--Oh, how is that Yudhishthira of virtuous soul, and of complexion like that of pure gold? He that hath the strength of ten thousand elephants and the speed of the wind, he that is mighty and ever wrathful amongst the sons of Pandu, he that always doth good to his brothers and is, therefore, dear to them all, he, O slayer of Madhu, that slew Kichaka with all his relatives, he that is the slayer of the Krodhavasas, of Hidimva, and of Vaka, he that in prowess is equal unto Sakra, and in might unto the Wind-god, he that is terrible, and in wrath is equal unto Madhava himself, he that is the foremost of all smiters,--that wrathful son of Pandu and chastiser of foes, who, restraining his rage, might, impatience, and controlling his soul, is obedient to the commands of his elder brother,--speak to me, O Janardana, tell me how is that smiter of immeasurable valour, that Bhimasena, who in aspect also justifies his name--that Vrikodara possessing arms like maces, that mighty second son of Pandu? O Krishna, that Arjuna of two arms who always regardeth himself as superior to his namesake of old with thousand arms, and who at one stretch shooteth five hundred arrows, that son of Pandu who in the use of weapons is equal unto king Kartavirya, in energy unto Aditya, in restraint of senses unto a great sage, in forgiveness unto the Earth, and in prowess unto Indra himself,--he, by whose prowess, O slayer of Madhu, the Kurus amongst all the kings of the earth have obtained this extensive empire, blazing with effulgence,--he, whose strength of arms is always adored by the Pandavas,--that son of Pandu, who is the foremost of all car-warriors and whose prowess is incapable of being frustrated,--he, from an encounter with whom in battle no foe ever escapeth with life,--he, O Achyuta, who is the conqueror of all, but who is incapable of being conquered by any,--he, who is the refuge of the Pandavas like Vasava of the celestials,--how, O Kesava, is that Dhananjaya now, that brother and friend of thine? He that is compassionate to all creatures, is endued with modesty and acquainted with mighty weapons, is soft and delicate and virtuous,--he that is dear to me,--that mighty bowman Sahadeva, that hero and ornament of assemblies,--he, O Krishna, who is youthful in years, is devoted to the service of his brothers, and is conversant with both virtue and profit, whose brothers, O slayer of Madhu, always applaud the disposition of that high-souled and well-behaved son of mine,--tell me, O thou of the Vrishni race, of that heroic Sahadeva, that foremost of warriors, that son of Madri, who always waiteth submissively on his elder brothers and so reverentially on me. He that is delicate and youthful in years, he that is brave and handsome in person,--that son of Pandu who is dear unto his brothers as also unto all, and who, indeed, is their very life though walking with a separate body,--he that is conversant with various modes of warfare,--he that is endued with great strength and is a mighty bowman,--tell me, O Krishna, whether that dear child of mine, Nakula, who was brought up in luxury, is now well in body and mind? O thou of mighty arms, shall I ever behold again Nakula of mine, that mighty car-warrior, that delicate youth brought up in every luxury and undeserving of woe? Behold, O hero, I am alive today, even I, who could know peace by losing sight of Nakula for the short space of time taken up by a wink of the eye. More than all my sons, O Janardana, is the daughter of Drupada dear to me. High-born and possessed of great beauty, she is endued with every accomplishment. Truthful in speech, she chose the company of her lords, giving up that of her sons, Indeed, leaving her dear children behind, she followeth the sons of Pandu. Waited upon at one time by a large train of servants, and adored by her husbands with every object of enjoyment, the possessor of every auspicious mark and accomplishment, how, O Achyuta, is that Draupadi now? Having five heroic husbands who are all smiters of foes and all mighty bowmen, each equal unto Agni in energy, alas, woe hath yet been the lot of Drupada's daughter. I have not for fourteen long years, O chastiser of foes, beheld the princess of Panchala, that daughter-in-law of mine' who herself hath been a prey to constant anxiety on account of her children, whom she hath not seen for that period. When Drupada's daughter endued with such a disposition, doth not enjoy uninterrupted happiness, it seemeth, O Govinda, that the happiness one enjoyeth is never the fruit of one's acts. When I remember the forcible dragging of Draupadi to the assembly, then neither Vibhatsu nor Yudhishthira, nor Bhima, nor Nakula, nor Sahadeva, becometh an object of affection to me. Never before had a heavier grief been mine than what pierced my heart when that wretch Dussasana, moved by wrath and covetousness, dragged Draupadi, then in her flow, and therefore clad in a single raiment, into the presence of her father-in-law in the assembly and exposed her to the gaze of all the Kurus. It is known that amongst those that were present, king Vahlika, Kripa, Somadatta, were pierced with grief at this sight, but of all present in that assembly, it was Vidura whom I worship. Neither by learning, nor by wealth doth one become worthy of homage. It is by disposition alone that one becomes respectable, O Krishna, endued with great intelligence and profound wisdom, the character of the illustrious Vidura, like unto an ornament (that he wears) adorns the whole world.'
"Vaisampayana continued, 'Filled with delight at the advent of Govinda, and afflicted with sorrow (on account of her sons) Pritha gave expression to all her diverse griefs. And she said, 'Can gambling and the slaughter of deer, which, O chastiser of foes, occupied all wicked kings of old, be a pleasant occupation for the Pandavas? The thought consumeth, O Kesava, that being dragged into the presence of all the Kurus in their assembly by Dhritarashtra's sons, insults worse than death were heaped on Krishna, O chastiser of foes, the banishment of my sons from their capital and their wanderings in the wilderness,--these and various other griefs, O Janardana, have been mine. Nothing could be more painful to me or to my sons themselves, O Madhava, than that they should have had to pass a period of concealment, shut up in a stranger's house. Full fourteen years have passed since the day when Duryodhana first exited my sons. If misery is destructive of fruits of sins, and happiness is dependent on the fruits of religious merit, then it seems that happiness may still be ours after so much misery. I never made any distinction between Dhritarashtra's sons and mine (so far as maternal affection is concerned). By that truth, O Krishna, I shall surely behold thee along with the Pandavas safely come out of the present strife with their foes slain, and the kingdom recovered by them. The Pandavas themselves have observed their vow with such truthfulness sticking to Dharma that they are incapable of being defeated by their enemies. In the matter of my present sorrows, however, I blame neither myself nor Suyodhana, but my father alone. Like a wealthy man giving away a sum of money in gift, my father gave me away to Kuntibhoja. While a child playing with a ball in my hands, thy grandfather, O Kesava, gave me away to his friend, the illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father, and my father-in law, and afflicted with insufferable woes, what use, O Madhava, is there in my being alive? On the night of Savyasachin's birth, in the lying-in-room, an invisible voice told me, 'This son of thine will conquer the whole world, and his fame will reach the very heavens. Slaying the Kurus in a great battle and recovering the kingdom, thy son Dhanajaya will, with his brothers, perform three grand sacrifices.' I do not doubt the truth of that announcement. I bow unto Dharma that upholds the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely achieve all that the invisible voice said. Neither the loss of my husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus ever inflicted such rending pains on me as that separation from my children. What peace can my heart know when I do not see before me that wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and Dhananjaya, and Vrikodara. Men perform the obsequies of those that are missed for a long time, taking them for dead. Practically, O Janardana, my children are all dead to me and I am dead to them.
'Say unto the virtuous king Yudhishthira, O Madhava, that-Thy virtue, O son, is daily decreasing. Act thou, therefore, in such a way that thy religious merit may not diminish. Fie to them that live, O Janardana, by dependence on others. Even death is better than a livelihood gained by meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara that--The time for that event is come in view of which a Kshatriya woman bringeth forth a son. If you allow the time slip without your achieving anything, then, though at present ye are respected by all the world, ye will be only doing that which would be regarded as contemptible. And if contempt touches you, I will abandon you for ever. When the time cometh, even life, which is so dear, should be laid down, O foremost of men, thou must also say unto Madri's sons that are always devoted to Kshatriya customs.--More than life itself, strive ye to win objects of enjoyment, procurable by prowess, since objects won by prowess alone can please the heart of a person desirous of living according to Kshatriya customs. Repairing thither, O mighty-armed one, say unto that foremost of all bearers of arms, Arjuna the heroic son of Pandu,--Tread thou the path that may be pointed out to thee by Draupadi. It is known to thee, O Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto the universal Destroyer himself, can slay the very gods. That was a great insult offered unto them, viz., that their wife Krishna, having been dragged into the assembly was addressed in such humiliating terms by Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty energy in the very presence of the Kuru chiefs. I am sure he will reap the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no peace. Indeed, once provoked, Bhima forgets it not for a long while, even until that grinder of foes exterminates the enemy and his allies. The loss of kingdom did not grieve me; the defeat at dice did not grieve me. That the illustrious and beautiful princess of Panchala was dragged into the assembly while clad in a single raiment and made to hear bitter words grieved me most. What, O Krishna, could be a greater grief to me? Alas, ever devoted to Kshatriya customs and endued with great beauty, the princess, while ill, underwent that cruel treatment, and though possessing powerful protectors was then as helpless as if she had none. O slayer of Madhu, having thee and that foremost of all mighty persons, Rama, and that mighty car-warrior Pradyumna for me and my children's protectors and having, O foremost of men, my sons the invincible Bhima and the unretreating Vijaya both alive, that I had still such grief to bear is certainly strange!'
"Vaisampayana continued, 'Thus addressed by her, Sauri the friend of Partha, then comforted his paternal aunt, Pritha, afflicted with grief on account of her sons. And Vasudeva said, 'What woman is there, O aunt, in the world who is like thee? The daughter of king Surasena, thou art, by marriage, admitted into Ajamida's race. High-born and highly married, thou art like a lotus transplanted from one mighty lake into another. Endued with every prosperity and great good fortune, thou wert adored by thy husband. The wife of hero, thou hast again given birth to heroic sons. Possessed of every virtue, and endued with great wisdom, it behoveth thee to bear with patience, both happiness and misery. Overcoming sleep and langour, and wrath and joy, and hunger and thirst, and cold and heat, thy children are always in the enjoyment of that happiness, which, as heroes, should by theirs. Endued with great exertion and great might, thy sons, without affecting the comforts derivable from the senses such as satisfy only the low and the mean, always pursue that happiness which as heroes they should. Nor are they satisfied like little men having mean desires. They that are wise enjoy or suffer the same of whatever enjoyable or sufferable, Indeed, ordinary persons, affecting comforts that satisfy the low and the mean, desire an equable state of dullness, without excitement of any kind. They, however, that are superior, desire either the acutest of human suffering or the highest of all enjoyments that is given to man. The wise always delight in extremes. They find no pleasure betwixt; they regard the extreme to be happiness, while that which lies between is regarded by them as misery. The Pandavas with Krishna saluteth thee through me. Representing themselves to be well, they have enquired after thy welfare. Thou wilt soon behold them become the lords of the whole world, with their foe slain, and themselves invested with prosperity.'
'Thus consoled by Krishna, Kunti, afflicted with grief on account of her sons, but soon dispelling the darkness caused by her temporary loss of understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed one, thou, O slayer of Madhu, regardest as proper to be done, let that be done without sacrificing righteousness, O chastiser of foes, and without the least guile. I know, O Krishna, what the power of thy truth and of thy lineage is. I know also what judgment and what prowess thou bringest to bear upon the accomplishment of whatever concerns thy friends. In our race, thou art Virtue's self, thou art Truth, and thou art the embodiment of ascetic austerities. Thou art the great Brahma, and everything rests on thee. What, therefore, thou hast said must be true.'
"Vaisampayana continued, 'Bidding her farewell and respectfully walking round her, the mighty-armed Govinda then departed for Duryodhana's mansion.'"
SECTION XCI
"Vaisampayana said, 'With Pritha's leave and having walked round her, the chastiser of foes, Govinda, also called Sauri, went to Duryodhana's palace that was furnished with great wealth, adorned with beautiful seats, and was like unto the abode of Purandara himself. Unobstructed by the orderlies-in-waiting, that hero of great fame crossed three spacious yards in succession and then entered that mansion looking like a mass of clouds, high as the summit of a hill, and blazing forth in splendour. And he there beheld Dhritarashtra's son of mighty arms seated on his throne in the midst of a thousand kings and surrounded by all the Kurus. And he also beheld there Dussasana and Karna and Sakuni, the son of Suvala, seated on their respective seats by the side of Duryodhana. And on that scion of Dasarha's race entering the court, Dhritarashtra's son of great fame rose up from his seat with his counsellors for honouring the slayer of Madhu. And Kesava then greeted Dhritarashtra's sons and all his counsellors as also all the kings that were present there, according to their respective ages. And Achyuta of Vrishni's race then took his seat on a beautiful seat made of gold and overlaid with carpet embroidered with gold. And the Kuru king then offered unto Janardana a cow, and honey and curds and water, and placed at his service palaces and mansions and the whole kingdom. And then the Kauravas, with all the kings there present, worshipped Govinda on his seat and resembling the sun himself in splendour. The worship being over, king Duryodhana invited him of Vrishni's race--that foremost of victors--to eat at his house, Kesava, however did not accept the invitation. The Kuru king Duryodhana seated in the midst of the Kurus, in a gentle voice but with deception lurking behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O Janardana, dost thou not accept the diverse kinds of viands and drinks, robes and beds that have all been prepared and kept ready for thee? Thou hast granted aid to both sides; thou art engaged in the good of both parties. Thou art again the foremost of Dhritarashtra's relations and much loved by him. Thou, O Govinda, also knowest fully, and all things in details, both religion and profit. I, therefore, desire to hear, O bearer of the discus and the mace, what the true reason is of this thy refusal.'
"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus leaves, then raising his mighty (right) arm, and in a voice deep as that of the clouds, replied unto the king in excellent words fraught with reasons,--words that were clear, distinct, correctly pronounced, and without a single letter dropped, saying, 'Envoys, O king, eat and accept worship only after the success of their missions. Therefore, O Bharata, after my mission becomes successful, thou mayest entertain me and my attendants.' Thus answered, Dhritarashtra's son again said unto Janardana, It behoveth thee not, O Kesava, to behave towards us in this way, Whether thou becomest successful, or unsuccessful, we are endeavouring to please thee, O slayer of Madhu, because of thy relationship with us. It seems, however, that all our efforts. O thou of Dasarha's race, are fruitless. Nor do we see the reason, O slayer of Madhu, in consequence of which, O foremost of men, thou acceptest not the worship offered by us from love and friendship. With thee, O Govinda, we have no hostility, no war. Therefore, on reflection, it will seem to thee that words such as these scarcely become thee.'
"Vaisampayana continued, 'Thus addressed by the king, Janardana of Dasarha's race, casting his eyes on Dhritarashtra's son and ah his counsellors, replied, saying, 'Not from desire, nor from wrath, nor from malice, nor for gain, nor for the sake of argument, nor from temptation, would I abandon virtue. One taketh another's food when one is in distress. At present, however, O king, thou hast not inspired love in me by any act of thine, nor have I myself been plunged into distress. Without any reason, O king, thou hatest, from the moment of their birth, thy dear and gentle brothers,--the Pandavas--endued with every virtue. This unreasonable hatred of thine for the sons of Pritha ill becometh thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do them the least injury? He that hateth them, hateth me; he that loveth them, loveth me. Know that the virtuous Pandavas and my own self have but a common soul. He, who, following the impulses of lust and wrath, and from darkness of soul, hateth and seeketh to injure one that is possessed of every good quality, is regarded as the vilest of men. That wrathful wretch of every good quality, is regarded as the vilest of men. That wrathful wretch of uncontrolled soul, who, from ignorance and avarice hateth his kinsmen endued with every auspicious quality, can never enjoy his prosperity long. He, on the other hand, who, by good offices, winneth over persons endued with good qualities, even if he beareth aversion of them within his heart, enjoyeth prosperity and fame for ever and ever. Defiled by wickedness, all this food, therefore, deserveth not to be eaten by me. The food supplied by Vidura alone, should, I think, be eaten by me.'
'Having said this unto Duryodhana who was ever incapable of bearing anything against his own wishes, Kesava of mighty arms then came out of that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva of mighty arms, coming out of that mansion, directed his steps towards the abode of the illustrious Vidura. And while that mighty-armed one staying within Vidura's abode, thither came unto him Drona, and Kripa, and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou of Vrishni's race, we place at thy disposal our houses with all the wealth within them.'
'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go away. I am much honoured by these your offers.' And after all the Kurus had gone away, Vidura, with great care entertained that unvanquished hero of Dasarha's race with every object of desire. And Kunti then placed before the illustrious Kesava clean and savoury food in abundance. Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from that food he first gave a portion, along with much wealth, unto a number of Brahmanas conversant with the Vedas, and then with his attendants, like Vasava in the midst of the Marutas, he dined on what remained of the clean and savoury food supplied by Vidura.'"
SECTION XCII
"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura said unto him during the night, 'O Kesava, this advent of thine hath not been a well judged one, for, O Janardana, Dhritarashtra's son transgresseth the rules of both profit and religion, is wicked and wrathful, insulteth others, though himself desirous of honours, and disobeyeth the commands of the aged. He is, O Madhava, a transgressor of the scriptures, ignorant, and of wicked soul, already overtaken by fate, untractable, and disposed to do evil to those that seek his good. His soul is possessed by desire and lust. He foolishly regardeth himself as very wise. He is the enemy of all his true friends. Ever-suspicious, without any control over his soul, and ungrateful, he hath abandoned all virtue and is in love with sin. He is foolish, with understanding uncultivated, a slave of his senses, ever obedient to the impulses of lust and avarice, and irresolute in every act that should be done. He is endued with these and many other vices. Although thou wilt point out to him what is for his good, he will yet disregard it all, moved by pride and anger. He hath great faith in Bhishma, and Drona, and Kripa, and Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly believe that the Pandavas are incapable of even looking at Bhishma, Drona, and other heroes, not to speak of fighting against them. The foolish Duryodhana of limited sight, having assembled a huge army regardeth, O slayer of Madhu, that his purposes are already achieved. The foolish son of Dhritarashtra hath arrived at the conclusion that Karna, single-handed, is competent to vanquish his foes. He will, therefore, never make peace. Thou, O Kesava, desirest to establish peace and brotherly feelings between the two parties. But know that all the sons of Dhritarashtra have come to the conclusion that they would not give unto the Pandavas what, indeed, the latter have a right to. With those that are so resolved thy words will certainly prove vain. Where, O slayer of Madhu, words, good or bad, are of the same effect, no wise man would spend his breath for nothing, like a singer before the deaf. As a Brahmana before a conclave of Chandalas, thy words, O Madhava, would command no respect among those ignorant and wicked wretches that have no reverence for all that deserveth reverence. Foolish, as long as he hath strength, he will never obey thy counsels. Whatever words thou mayest speak to him will be perfectly futile. It doth not seem proper to me, O Krishna, that thou shouldst go into the midst of these wicked-minded wretches seated together. It doth not seem proper to me, O Krishna, that going thither thou shouldst utter words against those wicked-souled, foolish, unrighteous wights, strong in number. In consequence of their having never worshipped the aged, in consequence of their having been blinded by prosperity and pride, and owing to the pride of youth and wrath, they will never accept the good advice thou mayest place before them. He hath mustered a strong force, O Madhava, and he hath his suspicions of thyself. He will, therefore, never obey any counsel that thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired with the firm belief that at present Indra himself, at the head of all the celestials, is incapable of defeating them in battle. Efficacious as thy words always are, they will prove to be of no efficacy with persons impressed with such a conviction and who always follow the impulses of lust and wrath. Staying in the midst of his ranks of elephants and his army consisting of cars and heroic infantry, the foolish and wicked Duryodhana, with all fears dispelled, regardeth the whole earth to have already been subjugated by him. Indeed, Dhritarashtra's son coveteth extensive empire on the earth without any rivals. Peace, therefore, with him is unattainable. That which he hath in his possession he regardeth as unalterably his. Alas, the destruction on the earth seems to be at hand for the sake of Duryodhana, for, impelled by fate, the kings of the earth, with all the Kshatriya warriors, have assembled together, desirous of battling with the Pandavas? All those kings, O Krishna, are in enmity with thee and have all been deprived of their possessions before this by thee. Through fear of thee those heroic monarchs have joined together with Karna and made an alliance with Dhritarashtra's sons. Reckless of their very lives, all those warriors have united with Duryodhana and are filled with delight at the prospect of fighting the Pandavas. O hero of Dasarha's race, it doth not commend itself to me that thou shouldst enter into their midst. How, O grinder of foes, wilt thou repair into the midst of those numerous enemies of thine, of wicked souls, and seated together? O thou of mighty arms, thou art, indeed, incapable of being vanquished by the very gods, and I know, O slayer of foes, thy manliness and intelligence. O Madhava, the love I bear to thee is equal to that I bear to the sons of Pandu. I say, therefore, these words to thee from my affection, regard, and friendship for thee. What need is there in expressing to thee the delight that has been mine at sight of thy persons, for, thou, O thou of eyes like lotus, art the inner Soul of all embodied creatures.'"
SECTION XCIII
"The holy one said, 'That, indeed, which should be said by a person of great wisdom: that, indeed, which should be said by one possessed of great foresight; that indeed, which should be said by one like thee to a friend like me; that indeed, which is deserving of thee, being consistent with virtue and profit, and truth; that, O Vidura, hath been said by thee, father and mother-like, unto me. That which thou hast told me is certainly true, worthy of approbation and consistent with reason. Listen, however, with attention, O Vidura, to the reason of my coming. Well knowing the wickedness of Dhritarashtra's son and the hostility of the Kshatriyas that have sided with him. I have still, O Vidura, come to the Kurus. Great will be the merit earned by him who will liberate from the meshes of death the whole earth, with her elephants, cars and steeds, overwhelmed with a dreadful calamity. If a man striving to the best of his abilities to perform a virtuous act meets with failure, I have not the least doubt that the merit of that act becomes his, notwithstanding such failure. This also is known to those that are conversant with religion and scripture, that if a person having intended mentally to commit a sinful act does not actually commit it, the demerit of that act can never be his. I will sincerely endeavour, O Vidura, to bring about peace between the Kurus and the Srinjayas who are about to be slaughtered in battle. That terrible calamity (which hangs over them all) hath its origin in the conduct of the Kurus, for it is directly due to the action of Duryodhana and Karna, the other Kshatriyas only following the lead of these two. The learned regard him to be a wretch who doth not by his solicitation seek to save a friend who is about to sink in calamity. Striving to the best of his might, even to the extent of seizing him by the hair, one should seek to dissuade a friend from an improper act. In that case, he that acteth so, instead of incurring blame, reapeth praise. It behoveth Dhritarashtra's son, therefore, O Vidura, with his counsellors, to accept my good and beneficial counsels that are consistent with virtue and profit and competent to dispel the present calamity. I will, therefore, sincerely endeavour to bring about the good of Dhritarashtra's sons and of the Pandavas, as also of all the Kshatriyas on the face of the earth. If while endeavouring to bring about the good (of my friends), Duryodhana judgeth me wrongly, I shall have the satisfaction of my own conscience, and a true friend is one who assumeth the functions of an intercessor when dissensions break out between kinsmen. In order, again, that unrighteous, foolish, and inimical persons may not afterwards say that though competent, still Krishna did not make any attempt to restrain the angry Kurus and the Pandavas from slaughtering one another I have come here. Indeed, it is to serve both parties that I have come hither. Having striven to bring about peace, I will escape the censure of all the kings. If after listening to my auspicious words, fraught with virtue and profit, the foolish Duryodhana accept them not, he will only invite his fate. If without sacrificing the interests of the Pandavas I can bring about peace among the Kurus, my conduct will be regarded as highly meritorious, O high-souled one, and the Kauravas themselves will be liberated from the meshes of death. If the sons of Dhritarashtra reflect coolly on the words I shall utter--words fraught with wisdom, consistent with righteousness, and possessed of grave import,--then that peace which is my object will be brought about and the Kauravas will also worship me (as the agent thereof). If, on the other hand, they seek to injure me, I tell thee that all the kings of the earth; united together, are no match for me, like a herd of deer incapable of standing before an enraged lion.'
"Vaisampayana continued, 'Having said these words, that bull of the Vrishni race and delighter of Yadavas, then laid himself down on his soft bed for sleep.'"
SECTION XCIV
"Vaisampayana said, 'In such conversation between those two distinguished persons, both of whom were endued with great intelligence, that night, lit with bright stars, passed away. Indeed, the night passed away against the wishes of the illustrious Vidura, who had been listening to the varied conversation of Krishna fraught with virtue, profit, and desire, and made up of delightful words and syllables of agreeable import; and also those of Krishna himself, of 'immeasurable prowess, listening to discourses equal in style and character. Then, at early dawn a band of choristers and bards gifted with melodious voices, awoke Kesava with sweet sounds of conchs and cymbals. And rising from bed, Janardana of Dasarha's race, that bull amongst all the Sattwatas, went through all the customary acts of the morning. And having cleansed himself by a bath, recited the sacred Mantras and poured libations of clarified butter on the sacrificial fire. Madhava decked his person and began to worship the rising sun. And while the unvanquished Krishna of Dasarha's race was still engaged in his morning devotions, Duryodhana and Suvala's son Sakuni came to him and said, 'Dhritarashtra is seated in his court, with all the Kurus headed by Bhishma and with all the kings of the earth. They are all soliciting thy presence, O Govinda, like the celestials in heaven desiring the presence of Sakra himself,--thus addressed, Govinda greeted them both with sweet and courteous enquiries. And when the sun had risen a little higher, Janardana, that chastiser of foes, summoning a number of Brahmanas, made them presents of gold and robes and kine and steeds.
And after he had thus given away much wealth and taken his seat, his driver (Daruka) came and saluted that unvanquished hero of Dasarha's race. And Daruka soon returned with his master's large and blazing car furnished with rows of tinkling bells and harnessed with excellent steeds. And understanding that his handsome car adorned with every ornament and producing a rattle, deep as the rumbling of the mighty masses of clouds, was ready, the high-souled Janardana, that delighter of all the Yadavas, walking round the sacred fire and a band of Brahmanas, and putting on the gem known by the name of Kaustubha, and blazing with beauty, surrounded by the Kurus, and well-protected by the Vrishnis, mounted on it. And Vidura, conversant with all the precepts of religion, followed on his own car that scion of Dasarha's race, that foremost of all living creatures, that first of all persons gifted with intelligence. And Duryodhana and Suvala's son Sakuni also, on one car followed Krishna, that chastiser of foes. And Satyaki and Kritavarman and the other mighty car-warriors of the Vrishni race, all rode behind Krishna on cars and steeds and elephants. And, O king, the handsome cars of those heroes, adorned with gold and drawn by excellent steeds and each producing a loud rattle, as they moved forward, shone brilliantly. And Kesava, endued with great intelligence, and beaming with beauty, soon came upon a broad street that had previously been swept and watered, and that was fit to be used by the highest of kings. And when that scion of Dasarha's race set out, cymbals began to play, and conchs began to be blown, and other instruments also to pour forth their music. And great number of youthful heroes, foremost in the world for heroism, and possessed of lion-like prowess, proceeded, surrounding Sauri's car. And many thousands of soldiers, attired in a variegated dresses, bearing swords and lances and axes, marched in advance of Kesava. And there were full five hundred elephants, and cars by thousands, that followed that unvanquished hero of Dasarha's race while he proceeded. And, O chastiser of foes, all the citizens of the capital, of all ages and both sexes, desirous of beholding Janardana came out into the streets. And the terraces and balconies of the houses were so thronged by ladies that the houses were on the point of falling down with the weight. And worshipped by the Kurus, and listening to various sweet speeches, and returning the greetings of all as each deserved, Kesava went along the street, casting his eyes on all. And at last, when Kesava reached the Kuru court, his attendants loudly blew their conchs and trumpets and filled the welkin with that blare. And, thereupon, that whole assembly of kings, of immeasurable prowess, trembled with delight at the expectation of soon setting their eyes on Krishna. And hearing the rattle of his car, that rumbled like the deep roll of rain-charged clouds, the monarchs understood Krishna to be near, and the hair of their bodies stood erect with delight. And having reached the gate of the court, Sauri, that bull among the Satwatas, alighting from his car, that resembled the summit of Kailasa, entered the court which looked like a mass of newly-risen clouds, and blazed forth with beauty, and resembled the very abode of the great Indra. And that illustrious hero entered the court, arm-in-arm with Vidura and Satyaki on either side, and overshadowing with his own the splendour of all the Kurus, like the sun overshadowing the radiance of lesser lights in the firmament. And before Vasudeva sat Karna and Duryodhana, while behind him were seated the Vrishnis with Kritavarman. And Bhishma and Drona, and others with Dhritarashtra were on the point of rising up from their seats for honouring Janardana. Indeed, as soon as he, of Dasarha's race, came, the illustrious blind monarch, Drona and Bhishma, all rose up from their seats. And when that mighty ruler of men, king Dhritarashtra, rose up from his seat, those kings by thousands around him all rose up also. And at Dhritarashtra's command, a seat beautiful all over, and adorned with gold, had been kept there for Krishna, And after taking his seat, Madhava smilingly greeted the king, and Bhishma, and Drona, and all other rulers, each according to his age. And all the kings of the earth, and all the Kurus also, beholding Kesava arrived in that assembly, worshipped him duly. And as that chastiser of foes, that vanquisher of hostile cities, that hero of Dasarha's race, was seated there, he beheld the Rishis whom he had seen while proceeding to Hastinapur, staying in the firmament. And beholding those Rishis with Narada at their head, he of Dasarha's race, slowly addressed Bhishma the son of Santanu, saying, 'O king, the Rishis have come to see this earthly conclave of ours. Invite them with offer of seats and abundant courtesy, for if they are not seated, no one here is capable of taking his seat. Let proper worship, therefore, be speedily offered unto these Rishis with souls under proper control. And beholding the Rishis then at the gate of the palace, Santanu's son quickly ordered the servants to bring seats for them. And soon enough they brought large and beautiful seats embroidered with gold and set with gems. And after the Rishis. O Bharata, had taken their seats and accepted the Arghyas offered to them, Krishna took his seat, so also all the kings. And Dussasana gave an excellent seat to Satyaki, while Vivingsati gave another golden one to Kritavarman. And not far from where Krishna sat, that illustrious and wrathful pair, Karna and Duryodhana, sat together on the same seat. And Sakuni, the king of Gandhara, surrounded by the chiefs of his country, sat there, O king, with his son beside him. And the high-souled Vidura sat on a begemmed seat covered with a white deer-skin that almost touched Krishna's seat. And all the kings in the assembly, although they gazed at Janardana of Dasarha's race for a long while, were not, however, gratified with their gaze, like drinkers of the Amrita, that are never satiated with quaffing measure after measure. And Janardana attired in yellow robes having the complexion of the Atasi flower, sat in the midst of that assembly like a sapphire mounted on gold. And after Govinda had taken his seat, a perfect silence ensued, for none present there spoke a single word.'"
SECTION XCV
"Vaisampayana said, 'And after all the kings had been seated and perfect silence had ensued, Krishna possessing fine teeth and having a voice deep as that of the drum, began to speak. And Madhava although he addressed Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy season, making the whole assembly hear. And he said, 'In order that, O Bharata, peace may be established between the Kurus and the Pandavas without a slaughter of the heroes, I have come hither. Besides this, O king, I have no other beneficial words to utter, O chastiser of foes, everything that should be learnt in this world is already known to thee. This thy race, O king, owing to its learning and behaviour, and owing also to its being adorned with every accomplishment, is most distinguished among all royal dynasties. Joy in the happiness of others, grief at sight of other people's misery, desire to alleviate distress, abstention from injury, sincerity, forgiveness, and truth,--these, O Bharata, prevail amongst the Kurus. Then thy race, therefore, O king, is so noble, it would be a pity if anything improper were done by any one belonging to it, and greater pity still if it were done by thee. O chief of the Kurus, thou art the first of those that should restrain the Kurus if they behave deceitfully towards strangers or those numbering with themselves. Know, O thou of Kuru's race, that those wicked sons of thine, headed by Duryodhana, abandoning both virtue and profit, disregarding morality, and deprived of their senses by avarice, are now acting most unrighteously towards, O bull of men, their foremost of kinsmen. That terrible danger (which threatens all) hath its origin in the conduct of the Kurus. If thou becomest indifferent to it, it will then produce a universal slaughter. If, O Bharata, thou art willing, thou mayest be able to allay that danger even yet, for, O bull of Bharata's race, peace, I think, is not difficult of acquisition. The establishment of peace, O king, depends on thee and myself, O monarch. Set right thy sons, O thou of Kuru's race, and I will set the Pandavas right. Whatever be thy command, O king, it behoveth thy sons with their followers to obey it. If again they live in obedience to thee, that would be the very best they could do. If thou strivest for peace by restraining thy sons, it will be to thy profit, O king, as also to the benefit of the Pandavas. Having reflected carefully, act thou thyself, O king. Let those sons of Bharata (the Pandavas), be, O ruler of men, thy allies. Supported by the Pandavas, O king, seek thou both religion and profit. By every exertion in thy power, thou canst not have, O king, such allies as they who are such. Protected by the illustrious sons of Pandu, Indra himself at the head of the celestials will not be able to vanquish thee. How would it be possible then for mere earthly kings to withstand thy prowess? If with Bhishma, and Drona, and Kripa, and Karna, and Vivingsati, and Aswatthaman, Vikarna, and Somadatta, and Vahlika and the chief of the Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the Kamvojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car warrior, are stationed, who is there, O bull of Bharata's race, of such misdirected intelligence that would fight these? If, O slayer of foes, thou hast both the Kurus and the Pandavas at thy back, the sovereignty of the whole world and invincibility before all foes will be thine. All the rulers of the earth, O monarch, that are either equal to thee or superior, will then seek alliance with thee. Protected on all sides by sons, grandsons, fathers, brothers, and friends, thou wilt then be able to live in exceeding happiness. Keeping these before thee and treating them with kindness as in days of yore, thou, O monarch, wilt enjoy the sovereignty of the whole earth. With these as thy supporters and with the sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy foes. Even this is thy best advantage. If, O chastiser of foes, thou art united with thy sons and kinsmen and counsellors, thou wilt' enjoy sovereignty of the whole earth won for thee by them. In battle, O great king, nothing but wholesale destruction is visible. Indeed, in the destruction of both the parties, what merit dost thou see? If the Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell me, O bull of Bharata's race, what happiness wilt thou enjoy? All of them are brave and skilled in weapons. All of them are desirous of battle, the Pandavas as also thy sons. Oh, save them from the terrible danger that threatens them. After the battle thou wilt not behold all the Kurus or all the Pandavas, Car-warriors slain by car-warriors, thou wilt behold the heroes of both parties reduced in numbers and strength. All the rulers of the earth, O best of kings, have been assembled together. Inflamed with wrath, they will certainly exterminate the population of the earth. Save, O king, the world. Let not the population of the earth be exterminated. O son of Kuru's race, if thou regainest thy natural disposition, the earth may continue to be peopled as now. Save, O king, these monarchs, who are all of pure descent, endued with modesty and liberality and piety, and connected with on another in bonds of relationship or alliance, from the terrible danger that threatens them. Abandoning wrath and enmity, O chastiser of foes, let these kings, embracing one another in peace, eating and drinking with one another, dressed in excellent robes and decked with garlands, and doing courtesies to one another, return to their respective homes. Let the affection thou hadst for the Pandavas be revived in thy bosom, and let it, O bull of Bharata's race, lead to the establishment of peace. Deprived of their father while they were infants, they were brought up by thee. Cherish them now as becomes thee, O bull of Bharata's race, as if they were thy own sons. It is thy duty to protect them. And especially it is so when they are distressed. O bull of Bharata's race, let not thy virtue and profit be both lost. Saluting and propitiating thee, the Pandavas have said unto thee, 'At thy command we have, with our followers, suffered great misery. For these twelve years have we lived in the woods, and for the thirteenth year have we lived incognito in an uninhabited part of the world. We broke not our pledge, firmly believing that our father also would abide by his. That we violated not our word is well-known to the Brahman as who were with us. And as we, O bull of the Bharata race, have abided by our promise, also do thou abide by thine. Long have we suffered the greatest misery, but let us now have our share of the kingdom. Fully conversant as thou art with virtue and profit, it behoveth thee to rescue us. Knowing that our obedience is due to thee, we have quietly undergone much misery. Behave thou then unto us like a father or brother. A preceptor should behave as a preceptor towards his disciples, and as disciples we are willing to behave as such towards thee, our preceptor. Act thou, therefore, towards us as a preceptor should. If we go wrong, it is the duty of our father to set us right. Therefore, set us on the way and tread thou also the excellent path of righteousness.' Those sons of thine, O bull of the Bharata race, have also said unto these kings assembled in the court these words, 'If the members of an assembly are conversant with morality, nothing improper should be permitted by them to happen. Where, in the presence of the virtuous members of an assembly, righteousness is sought to be overpowered by unrighteousness, and truth by the untruth, it is those members themselves that are vanquished and slain. When righteousness, pierced by unrighteousness, seeketh the protection of an assembly, if the arrow is not extracted, it is the members themselves that are pierced by that arrow. Indeed, in that case, righteousness slayeth the members of that assembly, like a river eating away the roots of the trees on its bank.' Judge now, O bull of the Bharata race. The Pandavas, with their eyes turned towards righteousness and reflecting on everything, are maintaining a calm attitude, and what they have said is consistent with truth and virtue and justice. O ruler of men, what canst thou say unto them, but that thou art willing to give them back their kingdom? Let these rulers of earth that are sitting here say (what the answer should be)! If it appears to thee that what I have said after reflecting well on virtue to be true, save all these Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect peace, O chief of Bharata's race, and yield not to anger. Giving unto the Pandavas their just share of the paternal kingdom, enjoy thou then, with thy sons, O chastiser of foes, happiness and luxury, thy wishes being all crowned with success. Know that Yudhishthira always treadeth the path that is trod by the righteous. Thou knowest also, O king, what the behaviour of Yudhishthira is towards thee and thy sons. Although thou hadst sought to burn him to death and hadst exiled him from human habitation, yet he came back and once more repose confidence in thee. Again, didst thou with thy sons, banish him to Indraprastha? While there, he brought all the kings of the earth to subjection and yet looked up to thy face, O king, without seeking to disregard thee. Although he behaved in this way, yet Suvala's son, desirous of robbing him of his dominions and wealth and possessions, applied the very efficacious means of dice. Reduced to that condition and even beholding Krishna dragged into the assembly, Yudhishthira of immeasurable soul, did not yet swerve from the duties of a Kshatriya. As regards myself, I desire, O Bharata, thy good as also theirs. For the sake of virtue, of profit, of happiness, make peace, O king, and do not allow the Earth's population to be slaughtered, regarding evil as good and good as evil. Restrain thy sons, O monarch, who have from covetousness proceeded too far. As regards the sons of Pritha, they are equally ready to wait upon thee in dutiful service or to fight. That which, O chastiser of foes, seems to thee to be for thy good, do thou adopt!'
"Vaisampayana continued, 'All the rulers of earth there present highly applauded these words of Kesava within their hearts, but none of them ventured to say anything in the presence of Duryodhana.'
SECTION XCVI
"Vaisampayana said, 'Hearing these words uttered by the high-souled Kesava, all the persons who sat in that assembly remained silent, their hair standing on their ends. And all the kings thought within themselves that there was no man who could dare reply to that speech. And seeing that all the kings sat silent, Jamadagni's son (addressing Duryodhana) then said these words in that assembly of Kurus, 'Listen confidingly to my words illustrated by an example, and seek thy own good if my speech recommends itself to thee. There was a king of yore named Dambhodbhava, who was the Head of the earth. It hath been heard by us that his sovereignty extended over the whole world. And that mighty car-warrior, rising every morning after the night had passed away, called the Brahmanas and the Kshatriyas unto himself and asked them, saying, 'Be he a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is superior or even equal to me in battle?' And uttering these words that king wandered over the earth, intoxicated with pride and thinking of nothing else. And it so happened that certain Brahmanas endued with high souls, conversant with the Vedas, and fearing nothing on earth, counselled the monarch, repeatedly boasting of his prowess, to curb his pride. But though forbidden by those Brahmanas to boast in that way, the king continued to ask the Brahmanas as before the same question day after day. And some high-souled Brahmanas then, endued with ascetic merit and acquainted with the proofs furnished by the Vedas, were inflamed with anger, and addressing that proud and boastful king intoxicated with prosperity, told him, 'There are two persons who are foremost of all men and who are always victorious in battle. Thou, O king, wilt by no means be equal to them if thou seekest an encounter with any one of them.' And thus addressed by them, the king asked those Brahmanas, saying, 'Where may those two heroes be found? In what race are they born? What feats have they achieved? And who are they? And the Brahmanas answered him, saying, It had been heard by us that those two persons are ascetics called Nara and Narayana. They have both taken their births in the race of man. Go and fight with them, O king. It is that illustrious pair, Nara and Narayana, who are now practising the severest of penances in some hidden region of the mountains of Gandhamadana.' Hearing those words of the Brahmanas, that king speedily mustered his large army consisting of six kinds of forces,[7] and unable to bear their reputation, marched to the spot where those unvanquished ascetics were, and arrived at the rugged and frightful mountains of Gandhamadana. He began to search after those Rishis, and at last, came upon them concealed within the woods. And beholding those two best of persons emaciated with hunger and thirst, their veins swollen and visible, and themselves much afflicted with cold winds, and the hot rays of the sun, he approached them, and touching their feet, enquired after their welfare. And the two Rishis received the king hospitably, with fruits and roots, and a seat and water. And they then enquired after the king's business, saying, 'Let it be done.' And thus addressed by them, the king said unto them the same words that he was in the habit of saying unto all. And he said, 'The whole earth has been conquered by the might of my arms. All my foes have been slain. Desiring a battle with you both I have come to this mountain. Offer me this hospitality. I have been cherishing this wish from a long time.' Thus addressed, Nara and Narayana said, 'O best of kings, wrath and covetousness have no place in this retreat. How can a battle, therefore, be possible here? There are no weapons here, and nothing of unrighteousness and malice. Seek battle elsewhere. There are many Kshatriyas on earth.'
"Rama continued, 'Although thus addressed, the king still pressed them for giving him battle. The Rishis, however, continually soothed him and overlooked his importunity. King Dambhodbhava, still desirous of battle, repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking up a handful of grass-blades, said, 'Desirous of battle as thou art, come, O Kshatriya, and fight! Take up all thy arms, and array thy troops. I will curb thy eagerness for battle hereafter!' Dambhodbhava then said, If, O ascetic, thou thinkest this weapon of thine fit to be used against us, I shall fight with thee though thou mayest use that weapon, for I have come hither desirous of fighting.' Saying this, Dambhodbhava with all his troops, desirous of slaying that ascetic, covered all sides with a shower of arrows. That ascetic, however, by means of those blades of grass, baffled all those terrible shafts of the king that were capable of mangling the bodies of hostile warriors. The invincible Rishi then let off towards the king his own terrible weapon made of grass-blades and which was incapable of being counteracted. And highly wonderful was that which happened, for that ascetic, incapable of missing his aim, pierced and cut off, by those grass-blades alone, the eyes and ears and noses of the hostile warriors, aided also by his power of illusion. And beholding the entire welkin whitened by those grass-blades, the king fell at the feet of the Rishi and said, 'Let me be blessed! Ever inclined to grant protection unto those that sought it, Nara then, O king, said unto that monarch, 'Be obedient to the Brahmanas and be virtuous. Never do so again. O king, O tiger among monarchs, a conqueror of hostile towns, a Kshatriya mindful of the duties of his own or, should never, within even his heart, be as thou art. Filled with pride, never insult anybody on any occasion, be inferior or superior to thee. Even such conduct would befit thee. Acquiring wisdom, abandoning covetousness and pride, controlling thy soul, restraining thy passions, practising forgiveness and humility, and becoming amiable, O king, go, and cherish thy subjects. Without ascertaining the strength and weakness of men, never insult any one under any circumstances. Blessed be thou, and with our leave, go hence, and never again behave in this way. At our command, enquire thou always of the Brahmanas as to what is for thy good! The king then, worshipping the feet of those two illustrious Rishis, returned to his city, and from that time began to practise righteousness. Great indeed, was that feat achieved of old by Nara. Narayana, again, became superior to Nara in consequence of many more qualities. Therefore, O king, besides such weapons as Kakudika, Suka, Naka, Akshisantarjana, Santana, Nartana, Ghora, and Asyamodaka, are placed on the string of that best of bows called Gandiva, go thou unto Dhananjaya, laying aside thy pride Struck with these weapons, men always yield up their lives. Indeed, these weapons have other means corresponding with the eight passions, such as lust, wrath, covetousness, vanity, insolence, pride, malice, and selfishness. Struck with them, men are confounded, and move about frantically deprived of their senses. Under their influence, persons always sleep heavily, cut capers, vomit, pass urine and excreta, weep, and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who hath for his friend Narayana--the Creator and Lord of all the worlds--fully acquainted with the course of everything. Who is there in the three worlds, O Bharata, who would venture to vanquish that hero--the Ape-bannered Jishnu--who hath no equal in battle? Countless are the virtues that reside in Partha. Janardana again, is superior to him. Thou art thyself well-acquainted with Dhananjaya, the son of Kunti. They that were Nara and Narayana in days of yore are now Arjuna and Kesava. Know then, O great king, who those brave and foremost of persons are. If thou believest in this and dost not mistrust me adopt thou a virtuous resolution and make peace with the sons of Pandu. If thou regardest this as thy good, viz., that there should be no disunion in thy family, then make peace, O foremost of Bharata's race, and do not set thy heart upon battle. O thou, that are foremost of Kuru's line, the race to which thou belongest is highly regarded on earth. Let that regard continue to be paid to it. Blessed be thou, think of what conduces to thy own welfare.'"
SECTION XCVII
"Vaisampayana said, 'Having listened to the words of Jamadagnya, the illustrious Rishi Kanwa also said these words unto Duryodhana in that assembly of the Kurus.'
"Kanwa said, 'Brahman, the Grandsire of the universe, is indestructible and eternal. Those illustrious Rishis, Nara and Narayana, are of the same character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is unconquerable and indestructible, existing for ever, the Lord of all, and the possessor of divine attributes. All others, such as the sun and the moon, earth and water, wind, fire and firmament, planets, and stars, are liable to destruction. All these, when the end of the universe cometh, take leave of the three worlds. They are destroyed and created again and again. Others also, such as men and animals and birds, and creatures belonging to other orders of living existence,--indeed, all that move on this world of men,--are endued with short lives. And as regards kings, all of them, having enjoyed great prosperity, reach, at last, the hour of destruction and are reborn in order to enjoy the fruits of good and evil deeds. It behoveth thee then to make peace with Yudhishthira. Let the Pandavas and the Kauravas both rule this earth. O Suyodhana, one should not think in this way, viz., I am strong!--for O bull among men, it is seen that there are persons stronger than those generally regarded strong. O son of Kuru's race, physical strength is scarcely regarded as strength by those that are really strong. As regards the Pandavas, endued as they all are with prowess equal to that of the celestials, they are also regarded as strong. In this connection is cited an old story, as an example, the story, viz., of Matali searching for a bridegroom upon whom to bestow his daughter. The king of the three worlds (Indra) had a charioteer, named Matali, whom he dearly loved. Unto him was born a daughter celebrated over the world for beauty. Endued with the celestial beauty, that daughter of Matali was known by the name of Gunakesi. And, indeed, in both loveliness and symmetry of bodily figure, she far excelled other members of her sex. Knowing that the time for giving her way had come, Matali with his wife became very anxious, thinking, O monarch, of what he was to do next. And he thought within himself, 'Alas, the birth of a daughter in the families of those that are well-behaved and high-born and possess reputation and humility of character, is always attended with evil results. Daughters, when born in respectable families, always endanger the honour of three families, viz., their maternal and paternal families and the family into which they are adopted by marriage. Glancing in my mind's eye the worlds of gods and men, I have searched both, but no eligible bridegroom have I found.'
"Kanwa continued, 'And it so happened that amongst the gods, the Daityas and Gandharvas, men and numerous Rishis, none was regarded by Matali as an eligible husband for his daughter. And having held a consultation then in the night with his wife Sudharma, Matali set his heart upon making a journey to the world of the Nagas. And he thought within himself, 'Amongst both gods and men I have not found a husband fit, in respect of beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.' And saying this, he took his wife's leave and sniffing the head of his daughter, Matali entered the nether regions.'"
SECTION XCVIII
"Kanwa said, 'When Matali was wending his way, he saw the great Rishi Narada proceeding at his pleasure to pay a visit to Varuna (the god of the waters). And beholding Matali, Narada asked him, saying, 'Whither dost thou go? Is it, O charioteer, on any mission of thy own, or is it at Satakratu's command, that this journey of thine is undertaken?' Thus addressed on the way by Narada who was proceeding towards his destination, Matali duly informed Narada, of his mission. And the Rishi, informed of everything, then said unto Matali, 'We shall go together. As regards myself, it is to see the Lord of the waters that I am proceeding, having left the heavens, searching the nether regions, I shall tell you everything. After a good search there, we shall select a bridegroom, O Matali! And penetrating then into nether regions, that illustrious couple, Matali and Narada, beheld that Regent of the world--the Lord of the waters. And there Narada received worship due to a celestial Rishi, and Matali received that equal to what is offered to the great Indra. And both of them skilful in business, informed Varuna of their purpose, and obtaining his leave they began to wander in that region of the Nagas. And Narada who knew all the residents of the nether regions then began to describe in detail unto his companion all about the dwellers of the Naga world.'
"And Narada said, 'Thou hast, O charioteer, seen Varuna surrounded by his sons and grandsons. Behold the dominions of the Lord of the waters. It is delightful all round, and full of riches. The son, endued with great wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for his conduct and disposition and for his holiness. Possessed of eyes like lotus leaves, this Pushkara is, indeed, Varuna's much-loved son, endued with great beauty and delightful to behold. He has been chosen by Soma's daughter as her husband. That daughter of Soma, equal in beauty unto a second Sree, is known by the name of Jyotsnakali. Indeed, it is said, that she had once before chosen the eldest and foremost of Aditi's son as her lord. Behold now, O companion of the Lord of the celestials, that abode, made entirely of gold, and full of the wine called Varuni. Indeed, having obtained that wine, the gods acquired their god-heads. These blazing weapons also of every kind that thou seest, belonged, O Matali, to the Daityas who have been deprived of their sovereignty. These weapons are incapable of deterioration, and when hurled at the foe always return into the hand that hurleth them. Obtained by the gods as the booty of war, they require considerable mental energy to be used against foes. Here dwelt in days of yore many tribes of Rakshasas and Daityas, possessed of many kinds of celestial weapons, but they were all vanquished by the gods. Behold, there, in Varuna's lake is that fire of blazing flames, and that discus of Vishnu surrounded by the lustrous splendour of mighty caloric. Behold, there lieth that knotty bow that was created for the destruction of the world. It is always protected with great vigilance by the gods, and it is from this bow that the one wielded by Arjuna hath taken its name. Endued with the strength of hundred thousand bows, the power it assumes at the hour of battle is indescribably great. It punishes all punishable wicked kings endued with the nature of Rakshasas. This fierce weapon was first created by Brahman, the utterer of the Vedas. The great preceptor Sukra hath said that this weapon is a terrible one in respect of all kings. Endued with great energy, it is held by the sons of the Lord of waters. Behold, there in the umbrella-room is the umbrella of the Lord of the waters. It droppeth refreshing showers like the clouds. The water dropped from this umbrella, though pure as the moon, is yet enveloped by such darkness that it cannot be seen by anybody. There, in these regions, O Matali, innumerable are the wonders to be seen. Your business, however, will suffer if we spend more time here. We will, therefore, leave this region soon.'"
SECTION XCIX
"Narada continued, 'Here in the very centre of the world of the Nagas is situated the city known by the name of Patalam. Celebrated over all the universe, it is worshipped by the Daityas and the Danavas. Creatures inhabiting the earth, if brought hither by force of the water's current, shriek loudly, afflicted with fear. Here the fire known by the name of the Asura-fire[8] and which is fed by water, continually blazeth forth. Held fast by the flat of the celestials, it moveth not, regarding itself as bound and confined. It was here that' the gods, having first vanquished and slain their foes, quaffed the Amrita and deposited the residue. It is from this place that the waning and waxing of the moon are seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the recurrence of every auspicious occasion, riseth, filling at such times the universe, otherwise called Suvarna,[9] with the sound of Vedic hymns and Mantras. And because all watery forms such as the Moon and others shower their water on the region, therefore hath this excellent region been called Patala.[10] It is from here that the celestial elephant Airavata, for the benefit of the universe, taketh up cool water in order to impart it to the clouds, and it is that water which Indra poureth down as rain. Here dwell diverse kinds of aquatic animals, of various shapes such as the Timi and others, which subsist on the rays of the moon. O charioteer, here are many kinds of creatures that die during the day, being pierced by the rays of the sun, but all of whom revive in the night, the reason being that the moon, rising here every day, laying those deceased creatures with Amrita by means of rays, that constitute his arms, resuscitate them by that touch. Deprived of their prosperity by Vasava, it is here that many sinful Danavas live confined, defeated by him and afflicted by Time. It was here that the Lord of creatures--that great Master of all created things--Mahadeva--had practised the severest of ascetic austerities for the benefit of all creatures. Here dwell many regenerate and great Rishis observant of vows called 'Go' and emaciated with the recitation and study of the Vedas, and who, having suspended the vital air called Prana, have attained to heaven by force of their austerities. A man is said to adopt the vow called Go, when he sleepeth wherever he listeth, and when he subsisteth on anything that others place before him, and is clad with robes that others may supply. Here in the race of the celebrated elephant Supratika were born those best of elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the first being the king of his tribe. Look, O Matali, if there be any bridegroom here, that is distinguished by the possession of superior merits, for then I will go to him for respectfully soliciting him to accept thy daughter. Behold, here lieth an egg in these waters, blazing with beauty. From the commencement of the creation it is here. It moveth not, nor doth it burst. I have never heard any body speaking of its birth or nature. Nobody knoweth who its father or mother is. It is said, O Matali, that when the end of the world cometh, mighty fire burst forth from within it, and spreading consumeth the three worlds with all their mobile and immobile objects.' Hearing those words of Narada, Matali answered him, saying, 'No one here seems to me to be eligible. Let us go hence, therefore, without delay!'"
SECTION C
"Narada continued, 'Here is that spacious and celebrated city of cities, called Hiranyapura, belonging to the Daityas and Danavas, possessing a hundred diverse kinds of illusion. Here in these regions called Patala, it hath been built with great care by the divine artificer, and planned by the Danava Maya. Endued with great energy and heroism, many Danavas, having obtained boons (from Brahman) in days of old, lived here, exhibiting a thousand different kinds of illusion. They were incapable of being vanquished by Sakra or any other celestial, that is, by either Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali, those Asuras called Kalakhanjas who sprang from Vishnu, and those Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All of them are endued with frightful teeth, terrible impetus, the speed and prowess of the wind, and great energy depending on powers of illusion. Besides these, another class of Danavas called Nivatakavachas, who are invincible in battle, have their abode here. Thou knowest bow Sakra is unable to vanquish them. Many times, O Matali, thou, with thy son Gomukha, and the chief of the celestials and lord of Sachi, along with his son, had to retreat before them. Behold their homes, O Matali, that are all made of silver and gold, and well-adorned with decorations done according to the rules of art. All those mansions are decked with lapis lazuli and corals, and made effulgent with the lustre of the Arkasphatika, and the radiance of gem called Vajrasara. And many of those palatial residences seem, as if, they have been made of the shine of these gems called Padmaragas, or of bright marble, or of excellent wood. And they are also possessed of the radiance of the sun, or blazing fire. And all the edifices, adorned with gems and jewels, are very high and stand close to another. Of spacious proportions and great architectural beauty, it is impossible to say of what material these mansions are built or to describe their style of beauty. Indeed, they are exceedingly beautiful in consequence of their decorations. Behold these retreats of the Daityas for recreation and sport, these beds of theirs for sleep, these costly utensils of theirs set with precious stones, and these seats also for their use. Behold these hills of theirs, looking like clouds, those fountains of water, these trees also that move of their own will and that yield all fruits and flowers that one may ask. See, O Matali, if any bridegroom may be had here, acceptable to thee. If no one can be found, we shalt, if thou likest, go hence to some other part of the world.' Thus addressed, Matali answered Narada, saying, 'O celestial Rishi, it behoveth me not to do anything that may be disagreeable to dwellers of heaven. The gods and the Danavas, though brothers, are ever at hostility with each other. How can I, therefore, make an alliance with those that are our enemies? Let us repair, therefore, to some other place. It behoveth me not to search among the Danavas. As regards thyself, I know thy heart is ever set on fomenting quarrels.'"
SECTION CI
"Narada said, 'This region belongeth to the birds, all of whom possess excellent feathers. They all subsist on snakes. They never feel any fatigue in putting forth their prowess, or in making journeys, or in bearing burthens. This race, O charioteer, hath multiplied from the six sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and that prince of birds called Suvala. Born of Kasyapa's line and enhancing the glory of Vinata's race, many winged creatures, the foremost of their species, have by begetting children founded and increased a thousand dynasties of birds, all endued with nobility of blood. All these creatures are endued with great prosperity, have the auspicious whirl called Sreevatsa, possess great wealth, and are inspired with great might. By their acts they may be said to belong to the Kshatriya order, but they are all without any compassion, subsisting as they do on snakes. They never attain to spiritual enlightenment in consequence of their preying on their kinsmen. I will now enumerate the chiefs by their names, listen to me, O Matali. This race is much regarded in consequence of the favour that, is shown to it by Vishnu. They all worship Vishnu, and Vishnu is their protector. Vishnu always dwelleth in their hearts, and Vishnu is their great refuge. These then are their names--Suvarnachuda, Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha, Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,
Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit, Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra, Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka, Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of Garuda that I name dwell in only a single province of this region. I have mentioned those only that have won distinction by might, fame and achievements. If thou likest none here, come, we will go hence, O Matali. I will take thee to another region where thou mayest find an eligible husband for thy daughter.'"
SECTION CII
"Narada said, 'The region where we now are is called Rasatala and is the seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all kine, she, who was born of the Amrita. She always yieldeth milk which is the essence of all the best things of the earth, and which, excellent as it is, and of one taste, springeth from the essence of the six different kinds of tastes (that are talked of). The faultless Surabhi herself sprang in days of old from the mouth of the Grandsire, gratified with drinking the Amrita and vomiting the best things. A single jet only of her milk, falling on the earth, created what is known as the sacred and the excellent "Milky Ocean." The verge of that ocean all round is always covered with white foam resembling a belt of flowers. Those best of ascetics that are known by the name of the Foam-drinkers dwell around this ocean, subsisting on that foam only. They are called Foam-drinkers because they live, O Matali, on nothing else save that foam. Engaged in the practice of the severest of austerities, the very gods are known to fear them. From her are born four other kine, O Matali, supporting the four quarters and therefore, are they called the supporters of the quarters (Dikpali). Born of Surabhi herself, she who supporteth the eastern quarter is called Surupa. She, who supporteth the southern quarter is called Hansika. That illustrious cow, O Matali, of universal form, who supporteth the western quarter ruled by Varuna is known by the name of Subhadra. The northern quarter comprising the region of virtue, and called after Kuvera the Lord of treasures, is supported by the cow named Sarva-kamadugha. The gods, uniting with the Asuras, and making the Mandara mountain their pole, churned the waters of the ocean and obtained the wine called Varuni, and (the Goddess of Prosperity and Grace called) Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and that best of gems called Kaustubha. Those waters, O Matali, that yielded these precious things had all been mixed with the milk of these tour cows. As regards Surabhi, the milk she yielded becometh Swaha unto those that live on Swaha, Swadha unto those that live on Swadha, and Amrita unto those that live on Amrita. The couplet that was sung by the dwellers of Rasatala in day of old, is still heard to be recited in the world by the persons of learning. That couplet is this,--Neither in the region of the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence so happy as in Rasatala!'"
SECTION CIII
"Narada said, 'This foremost of cities that thou beholdest and which resembles the Amaravati of the chief of the celestials himself, is known by the name of Bhogavati. It is ruled over by Vasuki, the king of the Nagas. That Shesha dwelleth here, who, in consequence of his ascetic austerities of the foremost order, is able to support this earth with all her vastness. His body is like that of a white mountain. He is decked in celestial ornaments. He hath a thousand heads. His tongues are blazing like flames of fire, and he is endued with great strength. There dwell in happiness innumerable Nagas--sons of Surasa--possessed of diverse forms, and decked on ornaments of diverse kinds, bearing the signs of gems, Swastika, circles and drinking vessels. All of them endued with great strength are by nature fierce. Some have a thousand heads, some five hundred, and some three. And some have two heads, and some five, and some have seven faces. And all of them are possessed of huge bodies that resemble the mountains stretching over the earth. Millions and tens of millions are they, in fact, uncountable, even as regards those of' them that belong to a single race. Listen, however, to me as I name a few of the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka, Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga, Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka, Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda, Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra, Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka, Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada, Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya, Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya, Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there are amongst the sons of Kasyapa. See O Matali, if there is anybody here whom thou canst elect.'
"Kanwa continued, 'Matali, meanwhile, had been looking attentively at a person that stood by. And after Narada had ceased speaking, the celestial charioteer with gratified mind asked the Rishi, saying, 'Of what race is he the delighter--that comely youth of great radiance--who standeth before Aryaka of Kauravya's line? Who is his father, and who is his mother? Of what Naga's race is he? Indeed, of what line doth he stand as a high flag-staff? In consequence of his intelligence, his patience, his beauty, and his youth, my heart, O celestial Rishi, hath been attracted towards him. That youth will make the best of husbands for my Gunakesi.'
"Kanwa continued, 'Beholding Matali's gratification at seeing the Naga called Sumukha, Narada informed him of the nobility of his parentage and of his feats. And he said, 'Born in the race of Airavata this prince of Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the daughter's son of Vamana. The father of this youth was, O Matali, the Naga called Chikura. Not long before was he slain by Vinata's Son.' Hearing this Matali became highly pleased, and addressing Narada, the charioteer said, 'This best of Nagas is, O sire, very acceptable to me for a son-in-law. Make an endeavour to secure him, for I am highly pleased at the thought of bestowing on this Naga, O Muni, my dear daughter.'"
SECTION CIV
"Narada then said, 'This one is the charioteer of the name of Matali. He is besides a dear friend of Sakra. Pure in conduct, he hath an excellent disposition and possesses numerous virtues. Endued with strength of mind, he hath great energy and great might. He is the friend, counsellor, and charioteer of Sakra. It has been seen in every battle that small is the difference that exists between him and Vasava as regards prowess and strength. In all the battles between the gods and Asuras, it is this Matali that driveth, by his mind alone, that ever-victorious and best of cars belonging to Indra, which is drawn by thousand steeds. Vanquished by his management of the steeds, the enemies of the gods are subjugated by Vasava by the use of his hands. Defeated before-hand by Matali, the Asuras are subsequently slain by Indra. Matali hath an excellent daughter, who in beauty is unrivalled in the world. Truthful and possessed of every accomplishment, she is known by the name of Gunakesi. He was searching the three worlds for an eligible bridegroom. O thou that art possessed of the splendour of a celestial, thy grandson, Sumukha, hath become acceptable to him as a husband for his daughter. If O best of serpents, his proposal be acceptable to thee, quickly make up thy mind, O Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in Vishnu's house, or Swaha in that of Agni so let the slender-waisted Gunakesi be a wife in thy race. Let Gunakesi, therefore be accepted by thee for thy grandson, like Sachi for Vasava who deserveth her. Although this youth hath lost his father, yet we choose him for his virtues, and for the respectability of Airavata and thy own. Indeed, it is in consequence of Sumukha's merits, his disposition, purity, self-restraint and other qualifications that Matali hath become himself desirous of giving away his daughter unto him. It behoveth thee, therefore, to honour Matali.'
"Kanwa continued, 'Thus addressed by Narada, Aryaka beholding his grandson elected as a bridegroom and remembering the death of his son was filled with delight and sorrow at the same time. And he then addressed Narada and said, 'How, O celestial Rishi, can I desire Gunakesi for a daughter-in-law'! It cannot be, O great Rishi, that thy words are not highly honoured by me, for who is there that would not desire an alliance with the friend of Indra? I hesitate, however, O great Muni, in consequence of the instability of the very cause that would not make that alliance lasting. O thou of great effulgence, the author of this youth, viz., my son, hath been devoured by Garuda. We are afflicted with sorrow on that account. But worse still, O lord, Vinata's son, at the time of leaving these regions, said, 'After a month I will devour this Sumukha also. Surely, it will happen as he hath said, for we know with whom we have to deal. At these words, therefore, of Suparna we have become cheerless!'
"Kanwa continued, 'Matali then said unto Aryaka, 'I have formed a plan. This thy grandson is elected by me as my son-in-law. Let this Naga then, proceeding with me and Narada, come to the Lord of heaven the chief of the celestials, O best of Nagas. I shall then endeavour to place obstacles in the way of Suparna, and as a last resource, we will ascertain the period of life that hath been vouchsafed to Sumukha. Blessed be thou, O Naga, let Sumukha, therefore, come with me to the presence of the Lord of the celestials.' Saying this, they took Sumukha with them, and all the four, endued with great splendour, coming to heaven beheld Sakra the chief of the gods seated in all his glory. And it so happened that the illustrious Vishnu of four arms was also present there. Narada then represented the whole story about Matali and his choice.'
"Kanwa continued, 'Hearing all that Narada said, Vishnu directed Purandara, the Lord of the universe, saying, 'Let Amrita be given to this youth, and let him be made immortal like gods themselves. Let Matali, and Narada, and Sumukha, O Vasava, all attain their cherished wish through thy grace.' Purandara, however, reflecting on the prowess of Vinata's son, said unto Vishnu, 'Let Amrita be given unto him by thee.' Thus addressed, Vishnu said, 'Thou art the Lord of all mobile and immobile creatures. Who is there, O lord, that would refuse a gift that may be made by thee'?' At these words Sakra gave unto that Naga length of days. The slayer of Vala and Vritra did not make him a drinker of Amrita. Sumukha, having obtained that boon, became Sumukha[11] (in reality) for his face was suffused with marks of joy. And having married Matali's daughter, he cheerfully returned home. And Narada and Aryaka also filled with delight at the success of their object, went away, after having worshipped the glorious chief of the celestials.'"
SECTION CV
"Kanwa said, 'Meanwhile, O Bharata, the mighty Garuda heard what had happened, viz., the bestowal by Sakra of length of days on the Naga Sumukha. And inflamed with great anger, that ranger of the firmament, Suparna, smiting the three worlds by the hurricane caused by the flappings of his wings, quickly came to Vasava. And Garuda said, 'O illustrious one, disregarding me why hast thou interfered with my sustenance. Having granted me a boon of thy own will, why dost thou now withdraw it? The Supreme Lord of all creatures hath, from the beginning, ordained what my food is to be. Why dost thou then stand in the way of that divine decree? I had selected this great Naga and had fixed time, for O god, I had intended to offer the meat of his body, as sustenance to my numerous progeny. When he, therefore, hath obtained a boon from thee and hath become indestructible by me, how can I henceforth dare kill another of his species? Dost thou sport thus, O Vasava, as thou listest? I, however, shall have to die, as also the members of my family' and the servants whom I have engaged in my house. That will, I think, gratify thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this, nay more, since being the lord of the three worlds in might. I yet consented to become the servant of another. O monarch of the three worlds, Vishnu, however, is not the only cause of my inferiority, for though, O Vasava, I am quite thy equal, yet the sovereignty of the three worlds resteth on thee, O chief of the celestials. Like thee, I also have a daughter of Daksha for my mother and Kasyapa for my father. Like thee, I also can, without any fatigue, bear the weight of the three worlds. I have strength that is immeasurable and incapable of being resisted by any creature. In the war with the Daityas I also achieved grand feats. Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the flag-staff of thy younger brother's car I carefully protect it in battle, and sometimes also I bear that brother of thine on my back. It is, perhaps, for this that thou disregardest me. Who else in the universe is there that is capable of bearing such heavy burthens? Who is there that is stronger than myself? Superior though I am, I yet bear on my back this younger brother of thine with all his friends. When, however, disregarding me thou hast interfered with my foods, thou hast, O Vasava, inflicted disgrace on me, like this younger brother of thine that had hitherto been disgracing me by making me bear him on my back. As regards thyself, O Vishnu, amongst all those endued with prowess and strength that have been born of Aditi's womb, thou art superior in strength. Yet thee I bear without any fatigue, with only one of my feathers. Think coolly then, O brother, who amongst us is stronger?'
"Kanwa continued, 'Hearing the proud words of that bird foreshadowing danger the bearer of the discus, provoking Tarkshya still more, said unto him, 'Though so very weak, why dost thou, O Garuda, yet regard thyself strong, O oviparous creature, it ill behoveth thee to vaunt thus in our presence. The three worlds united together cannot bear the weight of my body. I myself bear my own weight and thine also. Come now, bear thou the weight of this one right arm of mine. If thou canst bear even this, thy boast would be regarded as reasonable. Saying this, the holy one placed his arms on Garuda's shoulders. Thereupon the latter fell down, afflicted with its weight, confounded, and deprived of his senses. And Garuda, felt that the weight of that one arm of Vishnu was as great as that of the entire Earth with her mountains. Endued with might infinitely greater, Vishnu, however, did not afflict him much. Indeed, Achyuta did not take his life. That ranger of the sky, afflicted then by that immense weight, gasped for breath, and began to cast off his feathers. With every limb weakened, and utterly confounded, Garuda was almost deprived of his senses. The winged offspring of Vinata then, thus confounded and almost deprived of his senses, and rendered utterly helpless, bowing unto Vishnu with bent bead, feebly addressed him, saying, 'O illustrious Lord, the essence of that strength which sustains the universe dwelleth in this body of thine. What wonder, therefore, that I should be crushed down to the earth by a single arm of thine, stretched out at thy pleasure. It behoveth thee, O divine Lord, to forgive this winged creature that perches on thy flag-staff--this fool intoxicated with pride of strength, but now rendered utterly helpless. Thy great strength, O divine Lord, was never known to me before. It was for this that I regarded my own might to be unequalled.' Thus addressed, the illustrious Vishnu became gratified, and addressing Garuda with affection, said, 'Let not thy behaviour be such again.' And saying this, Upendra threw Sumukha with the toe of his foot upon Garuda's breast. And from that time, O king, Garuda hath ever lived in friendship with that snake. It was thus, O king, that mighty and illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu, was cured of his pride.'
"Kanwa continued, 'In the same way, O son of Gandhari, thou livest, O son, as long as thou approachest not the heroic sons of Pandu in battle. Who is there whom Bhima, that foremost of smiters, that mighty son of Vayu and Dhananjaya, the son of Indra, cannot slay in battle? Vishnu himself, and Vayu and Dharma, and the Aswins,--these gods are thy enemies. Let alone an encounter with them, thou art not competent even to look at them on the field. Therefore, O prince, do not set thy heart upon war; let peace be made through the agency of Vasudeva. It behoveth thee to save thy race thus. This great ascetic Narada witnessed with his own eyes the incident (I have related to thee) which shows the greatness of Vishnu, and know that this Krishna is that bearer of the discus and the mace!'
"Vaisampayana continued, 'Hearing these words of the Rishi, Duryodhana contracted his eye-brows and began to breathe heavily. And casting his eyes then on Radha's son, he burst out into a loud laughter. And setting at naught those words of the Rishi, that wicked wretch began to slap his thigh that resembled the trunk of an elephant. And addressing the Rishi, he said, 'I am, O great Rishi, precisely what the Creator hath made me. What is to be, must be. What also hath been ordained in my case must happen, I cannot act otherwise. What can these senseless declamations, therefore, avail?'"
SECTION CVI
"Janamejaya said, 'Interminably wedded to evil, blinded by avarice, addicted to wicked courses, resolved upon bringing destruction on his head, inspiring grief in the hearts of kinsmen, enhancing the woes of friends, afflicting all his well-wishers, augmenting the joys of foes, and treading the wrong path, why did not his friends seek to restrain him, and why also did not that great friend (of Kuru's race), the holy One; with tranquil soul, or the Grandsire tell him anything from affection?'
"Vaisampayana said, 'Yes, the holy one did speak. Bhishma also spoke what was beneficial. And Narada too said much. Listen to all that these said.'
"Vaisampayana continued, 'Narada said, 'Persons that listen to the counsels of friends are rare. Friends again are rare that offer beneficial counsels, for a friend (in need of counsel) is never there where a friend (offering counsel) is. O son of Kuru's race, I think, the word of friends ought to be listened to. Obstinacy ought to be avoided; for it is fraught with great evil. In this connection is cited an old story regarding Galava's having met with disgrace through obstinacy. In ancient times, in order to test Viswamitra, who was then engaged in ascetic austerities Dharma personally came to him, having assumed the form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the one of the seven Rishis, and feigning himself hungry and desirous of eating, he came, O king, to the hermitage of Kausika. Thereupon, Viswamitra struck with awe, began to cook Charu (which was a preparation of rice and milk). And in consequence of the care he took in preparing that excellent food, he could not properly wait upon his guest. And it was not till after the guest had dined on the food offered by the other hermits that Viswamitra succeeded in approaching him with the Charu he had cooked and which was still steaming. 'I have already dined; wait here,'--were the words that the holy one said. And having said that the holy one went away. And thereupon, the illustrious Viswamitra, O king, waited there. And bearing that food on his head and holding it with his arms, that ascetic of rigid vow stood in his hermitage, still as a post, subsisting on air. And as he stood there, an ascetic of the name of Galava, from motives of respect and reverence and from affection and desire of doing what was agreeable, began to wait upon him. And after a hundred years had passed away, Dharma, again assuming the form of Vasishtha, came to Kausika from desire of eating. And beholding the great Rishi Viswamitra, who was endued with high wisdom, standing there with that food on his head, himself subsisting all the while on air, Dharma accepted that food which was still warm and fresh. And having eaten that food, the god said,--Gratified am I, O regenerate Rishi. And saying this, he went away. And at those words of Dharma, Viswamitra divested of Kshatriyahood because endued with the status of a Brahmana and was filled with delight[12]. And pleased as he was with the services and devotion of his discipline, the ascetic Galava, Viswamitra, addressed him and said, 'With my leave, O Galava, go whithersoever thou mayest wish.' Thus commanded by his preceptor, Galava, highly pleased, said in a sweet voice unto Viswamitra of great effulgence, What final gift shall I make thee in consequence of thy services as preceptor? O giver of honours, it is in consequence of the (final) present that a sacrifice becometh successful. The giver of such gifts obtains emancipation. Indeed, these gifts constitute the fruit (that one enjoys in heaven). They are regarded as peace and tranquillity personified. What, therefore, shall I procure for my preceptor? Oh, let that be said. 'The illustrious Viswamitra knew that he had really been conquered by Galava by means of the latter's services, and the Rishi, therefore, sought to dismiss him by repeatedly saying, 'Go, Go.' But thou repeatedly commanded by Viswamitra to go away, Galava still addressed him saying, 'What shall I give?' And seeing this obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of anger and at last said, 'Give me eight hundred steeds, every one of which should be as white as the rays of the moon, and every one of which should have one ear black. Go now, O Galava, and tarry not.'"
SECTION CVII
"Narada said, 'Thus addressed by Viswamitra of great intelligence Galava was filled with such anxiety that he could not sit or lie down, or take his food. A prey to anxiety and regret, lamenting bitterly, and burning with remorse, Galava grew pale, and was reduced to a skeleton. And smitten with sorrow, O Suyodhana, he indulged in these lamentations, 'Where shall I find affluent friends? Where shall I find money? Have I any savings? Where shall I find eight hundred steeds of lunar whiteness? What pleasure can I have in eating? What happiness can be mine in objects of enjoyment? The very love of life is extinct in me. What need have I of life? Repairing to the other shore of the great ocean, or to the furthest verge of the earth, I will relinquish my life. Of what use can life be to me? What happiness, without severe exertion, can be his who is poor, unsuccessful, deprived of all the good things of life, and burthened with debt? Death is preferable to life as regards him who having enjoyed the wealth of friends through their friendship for himself, is unable to return their favour. The religious acts of that man lose their efficacy who having promised to do an act fails to perform it and is thus stained with falsehood. One that is stained by falsehood cannot have beauty, or children, or power, or influence. How, therefore, can such a one attain to a blissful state? What ungrateful man hath ever earned fame? Where, indeed, is his place, and where his happiness? An ungrateful person can never win esteem and affection. Salvation also can never be his. He that is destitute of wealth is a wretch that can scarcely be said to live. Such a wretch cannot support his kinsmen and friends. Unable to make any return for the benefits he receiveth, he certainly meeteth with destruction. Even I am that wretch, ungrateful, destitute of resources, and stained with falsehood, for having obtained my objects from my preceptor, I am unable to do his bidding. Having first endeavoured to the utmost, I will lay down my life. Before this, I never craved for any thing from the very gods. The deities regard me for this in sacrificial place. I will go and seek the protection of Vishnu, the divine Lord of the three worlds, of Krishna the great refuge of all who are blessed with protection. Bowing down unto him, I desire to see that highest of all ascetics, the Eternal Krishna from whom flow all those possessions and enjoyments that are owned by both gods and Asuras.' And while Galava was thus lamenting, his friend Garuda, the son of Vinata, appeared in his sight. And Garuda, from desire of doing him good, cheerfully addressed him, saying, Thou art a dear friend, of mine. It is the duty of a friend, when himself in prosperity, to look to the accomplishment of the wishes of his friends. The prosperity that I have, O Brahmana, is constituted by Vasava's younger brother Vishnu. Before this, I spoke to him on thy behalf and he hath been pleased to grant my wishes. Come now, we will go together. I will bear thee comfortably to the other shore of the ocean, or to the furthest extremity of the earth. Come, O Galava, do not tarry.'"
SECTION CVIII
"Garuda said, 'O Galava, commanded I have been by God, who is the cause of all knowledge. I ask thee, towards which quarter shall I first take thee to see what lie there? The eastern, the southern, the western, or the northern, towards which, O best of regenerate persons, shall I go, O Galava? That quarter towards which Surya the illuminator of the universe first riseth; where, at eve, the Sadhyas engage in their ascetic austerities; where that Intelligence, which pervades the whole universe first springeth; where the two eyes of Dharma, as well as he himself, are stationed; where the clarified butter first poured in sacrifice subsequently flowed all around; that quarter, O best of all regenerate persons, is the gate of Day and Time. There the daughters of Daksha, in primeval times, gave birth to their children. There the sons of Kasyapa first multiplied. That quarter is the source of all the prosperity of the gods, for it was there that Sakra was first anointed as the king of the celestials. It was there, O regenerate Rishi, that both Indra and the gods underwent their ascetic penances. It is for this, O Brahmana, that this quarter is called Purva (the first). And because in the earliest of times this quarter was overspread by the Suras, it is for this that it is called Purva. The gods, desirous of prosperity, performed all their religious ceremonies here. It was here that the divine Creator of the universe first sang the Vedas. It was here that the Gayatri was first preached by Surya unto the reciters of that sacred hymn. It was here, O best of Brahmanas, that the Yajurvedas were delivered by Surya (unto Yajnavalkya). It was here that the Soma juice, sanctified by boons, was first drunk in sacrifices by Suras. It was here that the Homa-fires, (gratified by mantras), first drank articles of cognate origin.[13] It was here that Varuna first repaired to the nether regions, and attained to all his prosperity. It was here, O bull among the twice-born, that the birth, growth, and death of the ancient Vasishtha took place. Here first grew the hundred different branches of Om![14] It was here that the smoke-eating Munis are the smoke of sacrificial fires. It was in that region that myriads of boars and other animals were killed by Sakra and offered as sacrificial portions unto the gods. It is here that the thousand-rayed sun, arising, consumeth, out of ire, all those that are wicked and ungrateful among men and the Asuras. This is the gate of the three worlds. This is the path of heaven and felicity. This quarter is called Purva (east). We will go hither, if it pleaseth thee. I shall always do what is agreeable to him who is my friend. Tell me, O Galava, if any other quarter pleaseth thee, for we will then go there. Listen now to what I say of another quarter.'"
SECTION CIX
"Garuda continued, 'In days of yore, Vivaswat, having performed a sacrifice, gave this quarter away as a present (Dakshina) unto his preceptor, And it is for this that this region is known by the name of Dakshina (south). It is here that the Pitris of the three worlds have their habitation. And, O Brahmana, it is said that a class of celestials subsisting upon smoke alone also live there. Those celestials also that go by the name of Viswedevas always dwell in this region along with the Pitris. Worshipped in sacrifices in all the worlds, they are equal sharers with the Pitris. This quarter is called the second door of Yama. It is here that the periods allotted to men are calculated in Trutis and Lavas.[15] In this region always dwell the celestial Rishis, the Pitriloka Rishis, and the royal Rishis, in great happiness. Here are religion and truth. It is here that the acts (of persons) exhibit their fruits. This region, O best of the twice-born, is the goal of the acts of the dead. It is this region, O best of regenerate persons, whither all must repair. And as creatures are all overwhelmed by darkness, they cannot, therefore, come hither in bliss. Here, O bull among regenerate persons, are many thousands of Malevolent Rakshasas in order to be seen by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara and in the abodes of regenerate Rishis, the Gandharvas chant psalms, stealing away both the heart and the intellect. It was here that Raivata (a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the woods, leaving his wife and friends and kingdom. In this region, O Brahmana, Manu and Yavakrita's son together set a limit which Surya can never overstep. It was here that the illustrious descendant of Pulastya, Ravana, the king of the Rakshasas, undergoing ascetic austerities, solicited (the boon of) immortality from the gods. It was here that (the Asura) Vritra, in consequence of his wicked conduct, incurred the enmity of Sakra. It is in this region that lives of diverse forms all come and are then dissociated into their five (constituent) elements. It is in this region, O Galava, that men of wicked deeds rot (in tortures). It is here that the river Vaitarani flows, filled with the bodies of persons condemned to hell. Arrived here, persons attain to the extremes of happiness and misery. Reaching this region, the sun droppeth sweet waters and thence proceeding again to the direction named after (Vasishtha), once more droppeth dew, It was here that I once obtained (for food), a prodigious elephant battling with an enormous tortoise. It was here that the great sage Chakradhanu took his birth from Surya. That divine sage afterwards came to be known by the name of Kapila, and it was by him that the (sixty thousand) sons of Sagara were afflicted. It was here that a class of Brahmanas named Sivas, fully mastering the Vedas, became crowned with (ascetic) success. Having studied all the Vedas they at last attained eternal salvation. In this region is the city called Bhogavati that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They that have to journey hither (after death) encounter here a thick gloom. And so thick is that gloom that it cannot be penetrated by either the Sun himself or by Agni. Worthy of worship as thou art, even thou shalt have to pass this road. Tell me now if thou wishest to sojourn towards this direction. Else, I listen to an account of the western direction.'"
SECTION CX
"Garuda said, 'This quarter is the favourite one of king Varuna, the ruler of the ocean. Indeed, the lord of the waters had his origin here, and it is hither that sovereignty lieth. And since it is here that towards the day's end (paschat) the sun dismisseth his rays that this quarter, O best of the twice-born ones, is called the west (paschima). For ruling over all aquatic creatures and for the protection of the water themselves, illustrious and divine Kasyapa installed Varuna here (as the king of this region). Quaffing all the six juices of Varuna, the moon, the dispeller of darkness, becometh young again in the beginning of the fortnight. It was in the quarter, O Brahmana, that the Daityas were routed and bound fast by the wind-god. And afflicted by a mighty tempest, and breathing hard (as they fled), they at last laid themselves down in this region to sleep (the sleep that knows no waking). Hither is that mountain called Asta which is the cause of the evening twilight, and which (daily) receiveth the sun lovingly turning towards it. It is from this quarter that both Night and Sleep, issuing out at the close of day, spread themselves, as if, for robbing all living creatures of half their allotted periods of life. It was here that Sakra, beholding (his stepmother) the goddess Diti lying asleep in a state of pregnancy, cut off the foetus (into forty-nine parts), whence sprang the (forty-nine) Maruts. It is towards this direction that the roots of Himavat stretch towards the eternal Mandara (sunk in the ocean). By journeying for even a thousand years one cannot attain to the end of those roots. It is in this region that Surabhi (the mother of cows), repairing to the shores of the extensive lake, adorned with golden lotuses, poureth forth her milk. Here in the midst of the ocean is seen the headless trunk of the illustrious Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon. Here is heard the loud chanting of the Vedas by Suvarnasiras, who is invincible and of immeasurable energy, and whose hair is eternally green. It is in this region that the daughter of Muni Harimedhas remained transfixed in the welkin in consequence of Surya's injunction couched in the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and water, are all free, both day and night, from their painful sensations. It is from this region that the sun's course begins to deviate from the straight path, and it is in this direction that all the luminous bodies (the constellations) enter the solar sphere. And having moved for twenty-eight nights with the sun, they come out of the sun's course to move in accompaniment with the moon. It is in this region that the rivers which always feed the ocean have their sources. Here, in the abode of Varuna, are the waters of the three worlds. In this region is situate the abode of Anarta, the prince of snakes. And here is the unrivalled abode also of Vishnu, who is without beginning and without end. In this region is also situate the abode of the great Rishi Kasyapa, the son of Maricha. The western quarter is thus narrated to thee in course of telling thee of the different points. Tell me now, O Galava, towards which side, O best of regenerate persons, shall we go?'"
SECTION CXI
"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since one attaineth to salvation here, it is for this saying (Uttarana) power that it is called the north (uttara). And, O Galava, because the abode of all the treasures of the north stretches in a line towards the east and the west, therefore is the north sometimes called the central region (madhyama). And, O bull among the twice-born, in this region that is superior to all, none can live that is unamiable, or of unbridled passions, or unrighteous. Hither, in the asylum, known by the name of Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that most exalted, of all male beings, and Brahman (the Creator). Hither, on the breast of Himavat always dwelleth Maheswara endued with the effulgence of the fire that blazeth up at the end of the Yuga. As Purusha, he sporteth here with Prakriti (the universal mother). Except by Nara and Narayana, he is incapable of being seen by the diverse classes of Munis, the gods with Vasava at their head, the Gandharvas, the Yakshas, and the Siddhas. Though invested with Maya, him the eternal Vishnu alone, of a thousand heads and thousand legs, can behold. It was in this region that Chandramas (the moon) was installed into the sovereignty of the entire regenerate order. It was in this region, O thou foremost of all acquainted with Brahma, that Mahadeva first receiving her on his head, afterwards let (the sacred stream) Ganga fall from the heavens to the world of men. It was here that the Goddess (Uma) underwent her ascetic austerities from her desire of obtaining Maheswara (as her Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and Uma, all together shone brilliantly. It was here, on the breast of Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the Rakshasas, the Yakshas, and the Gandharvas. It is in this region that (Kuvera's gardens called) Chitraratha lie, and it is here that the asylum of (the Munis called the) Vaikhanasas is situate. It is here, O bull among the twice-born, that the celestial stream called Mandakini, and the mountain Mandara are to be seen. It is here that the gardens called Saugandhi-kanaka are always guarded by the Rakshasas. Here are many plains covered with grassy verdure, as also the plantain forest, and those celestial trees called the Sautanakas. It is in this, region, O Galava, that the Siddhas, with souls ever under control and always sporting at will, have their fit abodes, abounding with every object of enjoyment. It is here that the seven Rishis with Arundhati may be seen. It is here that the constellation Swati is to be seen, and it is here that it first rises to the view. It is in this region that the Grandsire Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in this quarter that the sun, the moon, and the other luminaries are seen to revolve regularly.
It is in this region, O foremost of Brahmanas, that those illustrious and truth-speaking Munis called by the name of Dharma, guard the source of the Ganges. The origin and physical features and ascetic penances of these Munis are not known to all. The thousand dishes they use for serving the food offered in hospitality and the edibles also they create at will, are all a mystery, The man, O Galava, that passeth beyond the point guarded by these Munis, is certain, O foremost of Brahmanas, to meet with destruction. None else, O bull among Brahmanas, save the divine Narayana, and the eternal Nara called also Jishnu, succeeded in passing beyond the point so guarded. It is in this region that the mountains of Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten Apsaras known by the name of Vidyutprabha had their origin. In covering, O Brahmana, the three worlds with three steps in the sacrifice of Vali (the Asura king), Vishnu had covered this whole northern region; and, accordingly, there is a spot here called Vishnupada. And it is so called after the footprint of Vishnu caused on that occasion. Here, in this quarter, at a place called Usiravija, by the side of the golden lake, king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here that the brilliant and shining gold mines of Himavat exhibit themselves to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the whole of that wealth to the Brahmanas. And having given it away, that great Rishi solicited them to call it after his own name. And hence that wealth is known by the name of the Jaimuta gold. Here, in this region, O bull among Bharatas, the regents of the worlds, O Galava, every morning and evening, proclaim, 'What business of what person shall we do?' It is for these, O foremost of Brahmanas, and other incidents, that the northern region is superior to all quarters. And because this region is superior (uttara) to all, therefore, it is called the north (uttara). The four regions have thus, O sire, been, one after another described to thee in details. Towards which quarter then dost thou desire to go? I am ready, O foremost of Brahmanas, to show thee all the quarters of the earth!'"
SECTION CXII
"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two eyes of Dharma are first opened. O, take me to the east which thou hast first described, and whither, thou hast said, the gods are always present. Thou hast said that thither both truth and virtue reside. I desire to meet all the gods. Therefore, O younger brother of Aruna, take me thither, so that I may behold the gods.'
"Narada continued, 'Thus addressed, the son of Vinata replied unto that Brahmana saying, 'Mount thou on my back.' And thereupon, the Muni Galava rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of snakes, as thou proceedest, seemeth to be like that of the sun himself in the morning, that maker of the day endued with a thousand rays. And, O ranger of the skies, thy speed is so great that the very trees, broken by the storm caused by the flapping of thy wings, seem to pursue thee in the course. Thou seemest, O tenant of the welkin, to drag by the storm caused by the wings, the very Earth with all the waters of her oceans, and with all her mountains, woods and forests. Indeed, the tempest caused by the motion of thy wings seems to continually raise into mid air the waters of the sea, with all their fishes and snakes and crocodiles. I see fishes possessed of similar faces, and Timis and Timingilas and snakes endued with human faces, all crushed by the tempest raised by thy wings. My ears are deafened by the roar of the deep. So stunned am I that I can neither hear nor see anything. Indeed, I have forgotten my own purpose. Slacken thy speed, O ranger of the sky, remembering the risk to a Brahmana's life. O sire, neither the sun, nor the cardinal points, nor the welkin itself, is any longer perceptible to me. I see only a thick gloom around me. The body is no longer visible to me. I see only thy two eyes, O oviparous being, resembling two radiant gems. I cannot see either thy body or my own. At every step, I behold sparks of fire emitted from thy frame. Stop without delay these sparks of fire and extinguish the dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding speed of thy course. O devourer of snakes, I have no business to go with thee. Desist, O blessed one, I am unable to bear this speed of thine. I have promised to give my preceptor eight hundred white steeds of lunar effulgence, each having one ear black in hue. I see no way, O oviparous being, of fulfilling my pledge. There is but one way that I can see, and that is to lay down my own life. I have no wealth of my own, nor any wealthy friend, nor can wealth, however immense, procure the accomplishment of my object.'
"Narada continued, 'Unto Galava uttering these and many other words of entreaty and sorrow, the son of Vinata, without slackening his speed, laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi, since thou wishest to put an end to thy own life. Death can never be brought about by one's effort. Indeed, Death is God himself. Why didst thou not, before this, inform me of thy purpose? There are excellent means by which all this may be accomplished. Here is this mountain called Rishabha on the seaside. Resting here for some time and refreshing ourselves with food, I will, O Galava, return.'"
SECTION CXIII
"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana and the Bird beheld a Brahmana lady of the name of Sandili, engaged there on ascetic penances. And Galava and Garuda both saluted her by bending their heads, and worshipped her. And thereupon, the lady enquired after their welfare and gave them seats. And having taken their seats, both of them took the cooked food the lady offered them, after having first dedicated it to the gods with Mantras. And having taken that food, they laid themselves down on the ground and fell into a profound sleep. And Garuda, from desire of leaving that place, upon awakening, found that his wings, had fallen off. Indeed, he had become like a ball of flesh, with only his head and legs. And beholding him come to that plight, Galava sorrowfully enquired, saying, 'What is this condition that has overtaken thee as the consequence of thy sojourn here? Alas, how long shall we have to reside here? Hadst thou harboured any evil and sinful thought in thy mind? It cannot, I am sure, be any trivial sin of which thou hast been guilty.' Thus addressed, Garuda replied unto the Brahmana, saying, 'Indeed, O regenerate one, I entertained the thought of carrying away this lady crowned with ascetic success from this spot to where the Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue and Sacrifice personified, live together, for as I thought this lady should live there. I shall now, from desire of doing myself good, prostrate myself before this holy lady, and pray unto her, saying,--with a heart full of pity, I had, indeed, entertained such a thought. Whether I acted rightly or wrongly, even this was the wish, evidently against thy own, that was cherished by me from my respect for thee. It behoveth thee, therefore, to grant me forgiveness, from the nobility of thy heart.' That lady became gratified with that prince of birds and that bull of Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of beautiful feathers. Resume thy wings, and cast off thy fears. I was contempted by thee, but know that I do not pardon contempt. That sinful being who entertains contempt for me, would speedily fall away from all blissful regions. Without a single inauspicious indication about me, and perfectly blameless as I am, I have, in consequence of the purity of my conduct, attained to high ascetic success. Purity of conduct beareth virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is purity of conduct that bringeth on prosperity. And it is purity of conduct that driveth away all inauspicious indications. Go thou, O blessed prince of birds, whithersoever thou wishest, from this place. Never entertain contempt for me, and take care that thou dost not contempt women that may even be truly blamable. Thou shalt again be, as before, invested with both strength and energy.' At these words of that lady Garuda had his wings again, and they became even stronger than before. And then with Sandili's leave, Garuda with Galava on his back took his departure. But they failed to find the kind of steeds they were in search of. And it so happened that Viswamitra met Galava on the way. And thereupon, that foremost of speakers addressed Galava in the presence of Vinata's son and said, 'O regenerate one, the time is already come when thou shouldst give me the wealth thou hadst promised me of thy own accord. I do not know what thou mayst. I have waited so long. I will wait for some time more. Seek thou the way by which thou mayst succeed (in the matter of thy promise).' Hearing these words, Garuda addressed cheerless Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said unto thee before hath now been repeated in my presence. Come, therefore, O Galava, best of Brahmanas, we will deliberate on the matter. Without giving thy preceptor the whole of the wealth (promised by thee), thou canst not even sit down.'
SECTION CXIV
"Narada said, 'Garuda then, that foremost of winged beings, addressed the cheerless Galava and said, 'Because it is created by Agni, in the bowels of the earth and augmented by Vayu, and because also the earth itself is said to be Hiranmaya, therefore, is wealth called Hiranya. And because wealth supports the world and sustains life, therefore, is it called Dhana. It is for serving these ends that Dhana (wealth) exists from the beginning in the three worlds. On that Friday, when either of the two constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni, creating wealth by a fiat of his will, bestoweth it on mankind for the increase of Kuvera's stock. The wealth that is embowelled in the Earth is guarded by the deities called the Ajaikapats and the Ahivradnas, and also by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O bull among Brahmanas, is rarely attained. Without wealth there is no chance of thy acquisition of the promised steeds. Beg thou, therefore, of some king born in the race of some royal sage, who may, without oppressing his subjects, crown our suit with success. There is a king born in the lunar race, that is my friend. We shall go to him, for he, amongst all on Earth, hath great wealth. That royal sage is known by the name of Yayati, and he is the son of Nahusha. His prowess is incapable of being baffled. Solicited by thee in person, and urged by me, he will give what we seek, for he hath immense wealth, equal unto what belongeth to Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon what was best to be done, Garuda and Galava together went to king Yayati, who was then in his capital called Pratisthana. The king received them hospitably and gave them excellent Arghya and water to wash their feet. And the king then asked them the cause of their advent. And thereupon Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism, called Galava, is my friend. He had been, O monarch, a disciple of Viswamitra for many thousand years. This holy Brahmana, when commanded by Viswamitra to go away whithersoever he chose, addressed his preceptor at that time, saying,--I desire to give something as preceptor's fee. Knowing this one's resources to be poor, Viswamitra did not ask for anything. But when he was repeatedly addressed by this Brahmana on the subject of the tutorial fee, the preceptor, under a slight accession of wrath, said, 'Give me eight hundred white steeds of good pedigree and of lunar radiance, and each having one ear black in hue. If, O Galava, thou desirest to give anything to thy preceptor, let this then be given!' It was thus that Viswamitra endued with wealth of asceticism said unto him in anger. And this bull among Brahmanas is on that account smarting with great grief. Unable to fulfil that command (of his preceptor), he hath now come to take thy shelter. O tiger among men, accepting this as alms from thee, and filled once more with cheerfulness, he will, after paying his preceptor's debt, devote himself again to serve ascetic penances. A royal Rishi as thou art, and, therefore, endued with wealth of asceticism of thy own, this Brahmana, by giving thee a portion of his wealth of asceticism, will make thee richer in wealth of that kind. As many hairs, O lord of men, as there are on a horse's body, so many regions of bliss, O ruler of Earth, are attained by him that giveth away a horse in gift. This one is as fit to accept a gift as thou art to make a gift. Let therefore, thy gift in this instance be like milk deposited in a conch-shell.'"
SECTION CXV
"Narada said, 'Thus addressed by Suparna in excellent words fraught with truth, that performer of thousand sacrifices, that foremost of givers, that liberal ruler of all the Kasis, the lord Yayati, revolving those words in his mind and reflecting on them coolly, and seeing before him his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and regarding the alms sought as an indication, highly praiseworthy, of (Galava's) ascetic merit, and in view particularly of the fact that those two came to him having passed over all the kings of the Solar race, said, 'Blessed is my life today, and the race also in which I am born, hath, indeed, been blessed today. This very province also of mine hath equally been blessed by thee, O sinless Tarkshya. There is one thing, however, O friend, that I desire to say unto thee, and that is, I am not so rich now as thou thinkest, for my wealth hath suffered a great diminution. I cannot, however, O ranger of the skies, make thy advent here a fruitless one. Nor can I venture to frustrate the hopes entertained by this regenerate Rishi. I shall, therefore, give him that which will accomplish his purpose. If one having come for alms, returneth disappointed, he may consume the (host's) race. O son of Vinata, it is said that there is no act more sinful than that of saying, 'I have nothing'--and thus destroying the hope of one that cometh, saying, 'Give.' The disappointed man whose hopes have been killed and his object not accomplished, can destroy the sons and grandsons of the person that faileth to do him good. Therefore, O Galava, take thou this daughter of mine, this perpetrator of four families. In beauty, she resembleth a daughter of the celestials. She is capable of prompting every virtue. Indeed, owing to her beauty, she is always solicited (at my hands) by gods and men, and Asuras. Let alone twice four hundred steeds each with a black ear, the kings of the earth will give away their whole kingdoms as her dower. Take thou, therefore, this daughter of mine, named Madhavi. My sole desire is that I may have a daughter's son by her. Accepting that daughter in gift, Galava then, with Garuda, went away, saying, 'We will again see thee'. And they took that maiden with them. And Galava's oviparous friend addressed him, saying, 'The means have at last been obtained whereby the steeds may be obtained.' And saying this, Garuda went away to his own abode, having obtained Galava's permission. And after the prince of birds had gone, Galava, with that maiden in his company, began to think of going to some one among the kings who would be able to give (fit) dower for the maiden. And he first thought of that best of kings, Haryyaswa of Ikshaku's race, who ruled at Ayodhya, was endued with great energy, possessed of a large army consisting of four kinds of forces, had a well-filled treasury and abundance of corn, and who was dearly loved by his subjects, and who loved the Brahmanas well. Desirous of offspring, he was living in quiet and peace, and engaged in excellent austerities. And the Brahmana Galava, repairing unto Haryyaswa, said, 'This maiden, O king of kings, will increase the family of her husband by bringing forth offspring. Accept her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell thee what dower thou shalt have to give. Hearing it, settle what thou shalt do.'"
SECTION CXVI
"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting for a long while and breathing a long and hot sigh about the birth of a son, at last said, 'Those six limbs[16] that ought to be high are high in this maiden. Those seven, again, that ought to be slender are slender in her. Those three, again, which ought to be deep are deep in her. And lastly, those five that ought to be red are red in her. It seems that she is worth being looked at by even the gods and the Asuras, and is accomplished in all the arts and sciences. Possessed of all auspicious signs, she will certainly bring forth many children. She is even capable of bringing forth a son who may become an emperor. Having regard to my wealth, tell me, O foremost of Brahmanas, what should be her dower.' Galava said, 'Give me eight hundred steeds, born in a good country, of lunar whiteness, and each with one ear black in hue. This auspicious and large-eyed maiden will then become the mother of thy sons, like the fire-stick becoming the genetrix of fire.'"
"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa, filled with sorrow, but blinded by lust, addressed Galava, that foremost of Rishis, saying, 'I have only two hundred steeds about me of the kind wanted by thee, although of other kinds all worthy of sacrifice, I have many thousand moving about (in my dominions), O Galava, I desire to beget only one son upon this damsel. Kindly grant this request of mine.' Hearing these words of the king, that damsel said unto Galava, 'A reciter of Brahma granted me a boon that I would after each delivery, be a maiden again. Give me away, therefore, to this king, accepting his excellent steeds. In this way, full eight hundred steeds may be obtained by thee from four kings in succession, and I also may have four sons. Collect thou the wealth intended for thy preceptor, in this way. Even this is what I think. It depends, however, oil thee, O Brahmana, as to how thou shouldst act.' Thus addressed by that maiden, the Muni Galava said these words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this damsel for a fourth part of the dower that I have settled, and beget only one son upon her.' Taking then that maiden and worshipping Galava, the king in due time and place had by her a son of the kind wished for. And the son so born came to be called by the name of Vasumanas. Richer than all the wealthy kings of the earth, and resembling one of the Vasus themselves he became a king and giver of great wealth.
'After some time, intelligent Galava came back and approaching the delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son. Indeed, this child is like the sun himself in splendour. The time hath come, O foremost of men, for me to go to some other king for alms.' Hearing these words, Haryyaswa who was even truthful in speech and steady in acts of manliness, and remembering that the balance of six hundred steeds could not be made up by him, gave Madhavi back to Galava. And Madhavi also, abandoning that blazing, kingly prosperity, and once more becoming a maiden, followed the footsteps of Galava. And Galava too, saying, 'Let the steeds remain with thee' then went, accompanied by the maiden, to king Divodasa.'"
SECTION CXVII
"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the Kasis is an illustrious king known by the name of Divodasa. He is the son of Bhimasena, is endued with great prowess, and is a mighty sovereign. O blessed maiden, we are now going to him. Follow me slowly and grieve not. That ruler of men is virtuous and devoted to truth and hath his passions under control.'
"Narada Continued, 'When the muni came before that king he was received with due hospitality by the latter. Galava, then, began to urge the monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of all this before. Thou needest not speak much. O Brahmana. I may tell thee, O best of Brahmanas, that as soon as I heard of this matter, my heart was set upon it. This also is a mark of great honour to me that passing over all other kings thou hast come to me, Without doubt, thy object will be gained. In the matter of the steeds, O Galava, my wealth is like that of king Haryyaswa. I shall, therefore, beget only one royal son upon this maiden.' Hearing these words, that best of Brahmanas gave that damsel unto the king, and, the king, thereupon, duly wedded her. And the royal sage then sported with her, as Surya with Prabhavati, Agni with Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's son Saktri with Adrisyanti, Vasishtha with Arundhati (called also Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava, Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti, Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru, Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting with and taking delight in her, Madhavi bore a son named Pratardana. And after she had borne him a son, the holy Galava came to Divodasa at the appointed time, and said unto him, 'Let the maiden come with me, and let the steeds also thou art to give me remain with thee, for I desire to go elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous king Divodasa, who was devoted to truth, thereupon, gave back the maiden to Galava at the appointed time.'"
SECTION CXVIII
"Narada said, 'The illustrious Madhavi, faithful to her promise, abandoning that prosperity and once more becoming a maiden, followed the footsteps of the Brahmana Galava. And Galava, whose heart was set upon the accomplishment of his own business, reflecting upon what he should do next then went to the city of the Bhojas for waiting upon king Usinara. And arrived before that king of unbaffled prowess, Galava addressed him, saying, 'This maiden will bear thee two royal sons. And, O king, begetting upon her two sons equal unto the Sun and the Moon, thou mayst attain all thy objects both here and hereafter. As her dower, however, O thou that art conversant with every duty, thou shalt have to give me four hundred steeds of lunar splendour, each having ear black of hue. This effort of mine for obtaining the steeds is only on account of my preceptor, otherwise I myself have nothing to do with them. If thou art able to accept (my terms), do as I bid thee without any hesitation. O royal sage, thou art now childless. Beget, O king, a couple of children. With offspring so begot as a raft, save they Pitris and thyself also. O royal sage, he that hath fruit in the shape of offspring to enjoy, never falleth from heaven. Nor hath such a person to go to that frightful hell whither the childless are doomed to go.' Hearing these and other words of Galava, king Usinara. replied unto him, saying, 'I have heard what thou, O Galava, hast said. My heart also is inclined to do thy bidding. The Supreme Ordainer, however, is all-powerful. I have only two hundred steeds of the kind indicated by thee, O best of Brahmanas. Of other kinds, I have many thousands moving about in my dominions. I will, O Galava, beget only one son upon her, by treading the path that hath been told by others such as Haryyaswa and Divodasa. I will act after their manner in the matter of the dower. O best of Brahmanas, my wealth exists for only my subjects residing in the city and the country, and not for my own comforts and enjoyment. That king, O virtuous one, who giveth away for his own pleasure the wealth that belongeth to others, can never earn virtue or fame. Let this maiden, endued with the radiance of a celestial girl, be presented to me. I will accept her for begetting only one child.' Hearing these and many other words that Usinara spoke, that best of Brahmanas, Galava, then applauded the monarch and gave him the maiden. And making Usinara accept that damsel, Galava went into the woods. And like a righteous man enjoying the prosperity (won by his deeds), Usinara began to sport with and enjoy that damsel in valleys and dales of mountains by fountains and falls of rivers, in mansions, delightful chambers, variegated gardens, forests and woods, agreeable places, and terraces of houses. And, in due time, was born unto him a son of the splendour of the morning sun, who afterwards became an excellent king, celebrated by the name Sivi. And after the birth of that son, the Brahmana Galava came to Usinara, and taking back from him the maiden went, O king, to see the son of Vinata.'"
SECTION CXIX
"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him, saying, 'By good luck it is, O Brahmana, that I behold thee successful.' Galava, however, hearing the words spoken by Garuda informed him that a fourth part of the task was still un-finished.' Garuda then, that foremost of all speakers, said unto Galava, 'Do not make any endeavour (to obtain the remaining two hundred), for it will not succeed. In days of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi, said, 'O holy one, let a thousand steeds of lunar brightness, each with one ear black of hue, be presented to me.' Thus requested, Richika said, 'So be it'. And then wending his way to the great mart of steeds (Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and gave them unto the king. Performing a sacrifice then of the name of Pundarika, that monarch gave away those steeds (as Dakshina) unto the Brahmanas. The three kings to whom thou hadst applied had purchased those horses from the Brahmanas, each to the number of two hundred. The remaining four hundred, O best of Brahmanas, while being transported over the river, were taken by the Vitasta.[17]Therefore, O Galava, thou canst never have that which is not to be had. Do thou then, O virtuous one, present unto Viswamitra this maiden as an equivalent for two hundred steeds, along with the six hundred thou hast already obtained. Thou wilt then, O best of Brahmanas, be freed from thy grief and crowned with success. Galava then, saying, 'So be it,' and taking with him both the maiden and the steeds, went with Garuda in his company unto Viswamitra. And arrived in his presence, Galava said, 'Here are six hundred steeds of the kind demanded by thee. And this maiden is offered as an equivalent for the remaining two hundred. Let all these be accepted by thee. Upon this maiden have been begotten three virtuous sons by three royal sages. Let a fourth, foremost of all, be begotten upon her by thee. And thus let the number of steeds, eight hundred, be regarded by thee as full, and let me also, being freed from thy debt, go and practise ascetic penances as I list.' Viswamitra then, beholding Galava in the company of the bird, and that highly beautiful maiden, said, 'Why, O Galava, didst thou not give me this maiden before? Four sons then, sanctifiers of my race, would all have been mine alone. I accept this maiden of thine for begetting upon her one son. As regards the steeds, let them graze in my asylum.' Saying this, Viswamitra of great effulgence began to pass his time happily with her, And Madhavi bore him a son of the name of Ashtaka. And as soon as that son was born, the great Muni Viswamitra addressed him to both virtue and profit, and gave him those six hundred steeds. Ashtaka then went to a city, bright as the city of Soma. And Kusika's son Viswamitra also having made over the damsel to his disciple, himself went into the Woods. And Galava also, with his friend Suparna, having in this way succeeded in giving his preceptor the fee he had demanded, with a cheerful heart addressed that maiden and said, 'Thou hast borne a son who is exceedingly charitable, and another who is exceedingly brave, and a third who is devoted to truth and righteousness, and yet another who is a performer of great sacrifices. O beautiful maiden, thou hast, by these sons, saved not only thy father, but four kings and myself, also. Go now, O thou of slender waist.' Saying this, Galava dismissed Garuda that devourer of snakes, and returning the maiden unto her father himself went into the woods.'"
SECTION CXX
"Narada said, 'King Yayati then, desirous again of disposing of his daughter in Swayamvara, went to a hermitage on the confluence of the Ganga and the Yamuna, taking Madhavi with him on a chariot, her person decked with garlands of flowers. And both Puru and Yadu followed their sister to that sacred asylum. And in that spot was assembled a vast concourse of Nagas and Yakshas and human beings, of Gandharvas and animals and birds, and of dwellers of mountains and trees and forests, and of many inhabitants of that particular province. And the woods all around that asylum were filled with numerous Rishis resembling Brahman himself. And while the selection had commenced of husband, that maiden of the fairest complexion, passing over all the bridegrooms there assembled, selected the forest as her lord. Descending from her chariot and saluting all her friends, the daughter of Yayati went into the forest which is always sacred, and devoted herself to ascetic austerities. Reducing her body by means of fasts of various kinds and religious rites and rigid vows, she adopted the deer's mode of life And subsisting upon soft and green grass-blades, resembling the sprouts of lapis lazuli and which were both bitter and sweet to the taste, and drinking the sweet, pure, cool, crystal, and very superior water of sacred mountain-streams, and wandering with the deer in forests destitute of lions and tigers, in deserts free from forest-conflagration, and in thick woods, that maiden, leading the life of a wild doe, earned great religious merit by the practice of Brahmacharya austerities.
'(Meanwhile) king Yayati, following the practice of kings before him, submitted to the influence of Time, after having lived for many thousands of years. The progeny of two of his sons--those foremost of men--Puru and Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won great respect both in this and the other world. O monarch, dwelling in heaven, king Yayati, resembling a great Rishi, became an object of much regard, and enjoyed the highest fruits of those regions. And after many thousands of years had passed away in great happiness, on one occasion while seated among the illustrious royal sages and great Rishis, king Yayati, from folly, ignorance, and pride, mentally disregarded all the gods and Rishis, and all human beings. Thereat the divine Sakra--the slayer of Vala--at once read his heart. And those royal sages also addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the questions were asked, 'Who is this person? What king's son is he? Why is he in heaven? By what acts hath he won success? Where did he earn ascetic merit? For what hath he been known here? Who knoweth him? The dwellers of heaven, thus speaking of-that monarch, asked one another these questions about Yayati, that ruler of men. And hundreds of heaven's charioteers, and hundreds of those that kept heaven's gates, and of those what were in charge of heaven's seats, thus questioned, all answered, 'We do not know him.' And the minds of all were temporarily clouded, so that none recognised the king and thereupon the monarch was soon divested of his splendour.'"
SECTION CXXI
"Narada said, 'Removed from his place and pushed away from his seat with heart trembling in fear, and consumed by burning remorse, with his garlands dimmed in lustre and his knowledge clouded, shorn of his crown and bracelets, with head swimming and every limb relaxed divested of ornaments and robes, incapable of being recognised, sometimes not seeing the other residents of heaven, filled with despair, and his understanding a perfect blank, king Yayati fell headlong towards the earth. And before the king fell down, he thought within himself, 'What inauspicious and sinful thought was entertained by me in consequence of which I am hurled from my place?' And all the kings there, as also the Siddhas and the Apsaras, laughed at seeing Yayati losing his hold, and on the point of falling down. And soon, O king, at the command of the king of the gods, there came a person whose business it was to hurl down those whose merits were exhausted. And coming there, he said unto Yayati, 'Extremely intoxicated with pride, there is none whom thou hast not disregarded. In consequence of this thy pride, heaven is no longer for thee. Thou deservest not a residence here, O son of a king. Thou art not recognised here, go and fall down.' Even thus the celestial messenger spoke unto him, Nahusha's son then said, repeating the words three times, 'If fall I must, let me fall amongst the righteous.' And saying this, that foremost of persons that had won high regions by their acts, began to think of the particular region whereon he should fall. Beholding meanwhile four mighty kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and Ashtaka, assembled together in the woods of Naimisha, the king fell amongst them. And those monarchs were then engaged in gratifying the lord of the celestials by performance of the sacrifice known by the name of Vajapeya. And the smoke arising from their sacrificial altar reached the very gates of heaven. And the smoke that rose thus, looked like a river connecting both the earth and the heaven. And it resembled the sacred stream Ganga while descending from heaven to earth. And smelling that smoke and guiding his course by it, Yayati, the lord of the universe, descended on the earth. And the king thus fell amongst those four lions among rulers, who were all endued with great beauty, who were foremost of all the performers of sacrifices, who were, indeed, his own relatives, and who resembled the four regents of the four quarters, and looked like four mighty sacrificial fires. And thus, in consequence of the exhaustion of his merits, the royal sage Yayati fell amongst them. And beholding him blazing with beauty, those kings asked him, saying, "Who art thou? Of what race, country, or city art thou? Art thou a Yaksha, or a god, a Gandharva, or a Rakshasa? Thou does not seem to be a human being. What object hast thou in view?' Thus questioned, Yayati answered, 'I am the royal sage Yayati. Fallen am I from heaven in consequence of the expiration of my virtue. Having desired to fall amongst the righteous, I have fallen amongst you.' The kings then said, 'O foremost of persons, may that wish of thine, be realized. Accept thou our virtues and the fruits of all our sacrifices.' Yayati replied saying, 'I am not a Brahmana competent to accept a gift. On the other hand, I am a Kshatriya. Nor is my heart inclined towards lessening the virtues of others.'
"Narada continued, 'About this time, Madhavi, in course of her purposeless wanderings, came there. Beholding her, those monarchs saluted her and said, 'What object hast thou in coming here? What command of thine shall we obey? Thou deservest to command us, for all of us are thy sons, O thou that art endued with wealth of asceticism!' Hearing these words of theirs, Madhavi was filled with delight and approaching then her father, she reverentially saluted Yayati. And touching the heads of all her sons, that lady engaged in ascetic austerities said to her father, 'Being my sons these all are thy daughter's sons, O king of kings. They are not strangers to thee. These will save thee. The practice is not new, its origin extends to antiquity. I am thy daughter Madhavi, O king, living in the woods after the manner of the deer. I also have earned virtue. Take thou a moiety. And because, O king, all men have a right to enjoy a portion of the merits earned by their offspring, it is for this that they desire to have daughter's sons. Even this was the case with thyself, O king (when thou madest me over to Galava).' At these words of their mother, those monarchs saluted her, and bowing down unto also their maternal grandsire, repeated those very words in a loud, incomparable, and sweet voice, and making, as it were, the whole earth resounded therewith, in order to rescue that maternal grandsire of theirs who had fallen down from heaven. And at that time Galava also came there, and addressing Yayati, said, 'Accepting an eighth part of my ascetic austerities, ascend thou to heaven again.'"
SECTION CXXII
"Narada said, 'As soon as that bull among men, king Yayati was recognised by those virtuous persons, he rose again to heaven, without having had to touch the surface of the earth. And he regained his celestial form and had all his anxieties entirely dispelled. And he rose again, decked with celestial garlands and robes, adorned with celestial ornaments, sprinkled with celestial scents, and furnished with heavenly attributes, and without having been compelled to touch the earth with his feet. Meanwhile, Vasumanas who was celebrated in the world for his liberality, first addressing the king, uttered these words in a loud voice, 'The merit that I have won on earth by my unblamable conduct towards men of all orders, I give unto thee. Be it all thine, O king. The merit that one winneth by liberality and forgiveness, the merit that is mine in consequence of the sacrifices I have performed, let all that also be thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever devoted to virtue as also to war, the fame that hath here been mine as a Kshatriya, in consequence of the appellation of hero (by which I am known),--be that merit thine. After this, Sivi, the intelligent son of Usinara, said these sweet words, 'Unto children and women in jest, danger, or calamity, in distress, or at dice, I have never spoken a falsehood. By that truth which I never sacrificed ascend thou to heaven. I can, O king, give up all objects of desire and enjoyment, my kingdom, yea, life itself, but truth I cannot give up. By that truth, ascend thou to heaven; that truth for which Dharma, that truth for which agni, that truth for which he of a hundred sacrifices, have each been gratified with me, by that truth ascend thou to heaven.' And lastly, the royal sage Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's son Yayati who had performed many hundreds of sacrifices, said, 'I have, O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices. Take thou the merit of these. Wealth, gems, robes, I have spared nothing for the performance of sacrifices. By that truth ascend thou to heaven.' And that king thereupon leaving the earth, began to ascend towards heaven, higher and higher, as those daughter's sons of his, one after another, said those words unto him. And it was thus that those kings by their good acts, speedily saved Yayati, who had been hurled from heaven. It was thus that those daughter's sons born in four royal lines, those multipliers of their races, by means of their virtues, sacrifices, and gifts, caused their wise maternal grandfather to ascend again to heaven. And those monarchs jointly said, 'Endued with the attributes of royalty and possessed of every virtue, we are, O king, thy daughter's sons! (By virtue of our good deeds) ascend thou to heaven.'"
SECTION CXXIII
"Narada said, 'Sent back to heaven by those righteous kings, distinguished by the liberality of their sacrificial presents, Yayati possessed of daughter's sons, dismissed them and reached the celestial regions. Attaining to the eternal region obtained through the merit of his daughter's sons, and adorned by his own deeds, Yayati, bathed in shower of fragrant flowers and hugged by perfumed and delicious breezes, blazed forth with great beauty. And cheerfully, received back into heaven with sounds of cymbals, he was entertained with songs and dances by various tribes of Gandharvas and Asuras. And diverse celestial and royal Rishis and Charanas began to pay their adorations to him. And deities worshipped him with an excellent Arghya and delighted him with other honours. And after he had thus regained heaven and tranquillity of heart, and had once more become freed from anxiety, the Grandsire, gratifying him by his words said, 'Thou hadst earned the full measure I of virtue by thy earthly deeds, and this region (that thou hadst won) is eternal, as thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy acquisition by thy vanity alone, and thereby covered the hearts of all the denizens of heaven with darkness in consequence of which none of them could recognise thee. And since thou couldst not be recognised, thou wert hurled hence! Saved once more by the love and affection of thy daughter's sons, thou hast once more arrived here, and regained this unchangeable, eternal, sacred, excellent, stable, and indestructible region won before by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds, it behoveth me not to ask any one else. Great was my merit, augmented by a (virtuous) rule over my subjects for many thousands of years and won by innumerable sacrifices and gifts. How could merit (so great) be exhausted so soon in consequence of which I was hurled hence? Thou knowest, O holy one, that the regions created for me were all eternal. Why were all those regions of mine destroyed, O thou of great effulgence? The Grandsire answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy subjects for many thousands of years and won by innumerable sacrifices and gifts, was exhausted by only one fault, in consequence of which thou wert hurled (from this region). That fault, O king of kings, was thy vanity for which thou hadst become an object of contempt with all the residents of heaven. O royal sage, this region can never be rendered eternal by vanity, or pride of strength, or malice, or deceitfulness, or deception. Never disregard those that are inferior, or superior, or in the middle station. There is not a greater sinner than he who is consumed by the fire of vanity. Those men that will converse upon this fall and re-ascension of thine, will, without doubt, be protected even if overtaken by calamity.'
"Narada continued, 'O monarch, even such was the distress into which Yayati fell in consequence of vanity, and such was the distress into which Galava fell owing to his obstinacy. They that desire their own good should listen to friends that wish them well. Obstinacy should never be entertained, for obstinacy is always the root of ruin. For this reason, O son of Gandhari, forsake vanity and wrath, O hero, make peace with the sons of Pandu. Avoid anger, O king, that which is given away, that which is done, the austerities that are practised, the libations that are poured on fire, nor one of these is ever destroyed or suffereth any diminution. None else, again, enjoyeth the fruits of these save he that is their agent. He that succeedeth in understanding this truly superior and excellent history, that is approved by persons of great learning as well as by those that are freed from anger and lust, and that is enforced by various references to scriptures and reason, obtaineth a knowledge of virtue and profit and desire, and enjoyeth the sovereignty of the whole world!'"
SECTION CXXIV
"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada, sayest. My wish also is precisely such, but, O holy one, I have no power (to carry them out)!'
"Vaisampayana continued, 'The Kuru king, having said these words unto Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me that which leadeth to heaven, what is beneficial to the world, consistent with virtue, and fraught with reason. I am not, however, O sire, independent. Duryodhana never doth what is agreeable to me. Do thou, therefore, O mighty-armed Krishna, O best of persons, strive to persuade that foolish and wicked son of mine, who disobeyeth my commands. O mighty-armed one, he never listeneth to the beneficial words, O Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel that crooked, senseless, and wicked-souled prince, of evil disposition and sinful heart. By doing this, O Janardana, thou shalt have done that noble act which a friend should ever do.' Thus addressed, he of Vrishni's race, conversant with the truths of virtue and profit, approached nearer to the ever-wrathful Duryodhana and said unto him these sweet words, 'O Duryodhana, O best of the Kurus, listen to these words of mine, uttered especially for thy good, as also, O Bharata, for that of thy followers, Thou art born in a race that is distinguished for its great wisdom. It behoveth thee to act righteously as I indicate. Possessed of learning and endued with excellent behaviour, thou art adorned with every excellent quality. They that are born in ignoble families, or are wicked-souled, cruel, and shameless, they only, O sire, act in the way that seemeth acceptable to thee. In this world, the inclinations of those only that are righteous seem to be consistent with the dictates of virtue and profit. The inclinations, however, of those that are unrighteous seem to be perverse. O bull of Bharata's race, the disposition that thou art repeatedly manifesting is of that perverse kind. Persistence in such behaviour is sinful, frightful, highly wicked, and capable of leading to death itself. It is besides, causeless, while, again, thou canst not, O Bharata, adhere to it long. If by avoiding this which is productive only of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou wilt escape from the sinful and disreputable deeds of thy brothers, followers, and counsellors, then, O tiger among men, make peace, O bull among the Bharatas, with the sons of Pandu who are all endued with great wisdom and great bravery with great exertion and great learning an all of whom have their souls under complete control. Such conduct will be agreeable to and conducive to the happiness of Dhritarashtra who is endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya, Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of thy friends also. The whole world, O sire, will derive benefit from that peace. Thou art endued with modesty, born in a noble race, hast learning and kindness of heart. Be obedient, O sire, to the commands of thy father, and also of thy mother, O bull of Bharata's race. They that are good sons always regard that to be beneficial which their fathers command. Indeed, when overtaken by calamity, every one recollects the injunctions of his father. Peace with the Pandavas, O sire, recommend itself to thy father. Let it, therefore, O chief of the Kurus recommend itself to thee also with thy counsellors. That mortal who having listened to the counsels of friends doth not act according to them, is consumed at the end by the consequences of his disregard, like him who swalloweth the fruit called Kimpaka. He that from folly doth not accept beneficial counsels, unnerved by procrastination and unable to attain his object, is obliged to repent at last. He, on the other hand, who having listened to beneficial counsels accepteth them at once, abandoning his opinion, always winneth happiness in the world. He that rejects the words of well-meaning friends, regarding those words as opposed to his interest, but accepts words that are really so opposed, is soon subjugated by his foes. Disregarding the opinions of the righteous he that abideth by the opinions of the wicked, soon maketh his friends weep for him in consequence of his being plunged into distress. Forsaking superior counsellors he that seeketh the advice of inferior ones, soon falleth into great distress and succeedeth not in saving himself. That companion of the sinful, who behaveth falsely and never listeneth to good friends, who honoureth strangers but hateth those that are his own, is soon, O Bharata, cast off by the Earth. O bull of Bharata's race, having quarrelled with those (the sons of Pandu), thou seekest protection from others viz., those that are sinful, incapable, and foolish. What other man is there on earth besides thee, who, disregarding kinsmen, that are all mighty charioteers, and each of whom resembleth Sakra himself, would seek protection and aid from strangers? Thou hast persecuted the sons of Kunti, from their very birth. They have not been angry with thee, for the sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully towards the Pandavas from their very birth, yet, O mighty-armed one, those distinguished persons have acted generously towards thee. It behoveth thee, therefore, O bull of Bharata's race, to act towards those principal kinsmen of thine with equal generosity. Do not yield thyself to the influence of wrath. O bull of Bharata's race, the exertions of the wise are always associated with virtue, profit, and desire. If, indeed, all these three cannot be attained, men follow at least virtue and profit. If, again, these three are pursued separately, it is seen that they that have their hearts under control, choose virtue; they that are neither good nor bad but occupy a middle station, choose profit, which is always the subject of dispute; while they that are fools choose the gratification of desire. The fool that from temptation giveth up virtue and pursueth profit and desire by unrighteous means, is soon destroyed by his senses. He that speaketh profit and desire, should yet practise virtue at the outset, for neither profit nor desire is (really) dissociated from virtue. O king, it hath been said that virtue alone is the cause of the three, for he that seeketh the three, may, by the aid of virtue alone, grow like fire when brought into contact with a heap of dry grass. O bull of Bharata's race, thou seeketh, O sire, by unrighteous means this extensive empire, flourishing with prosperity and well-known to all the monarchs of the earth. O king, he that behaveth falsely towards those that live and conduct themselves righteously, certainly cutteth down his own self, like a forest with an axe. One must not seek to confound his understanding whose overthrow one doth not like, for, if one's understanding is confounded, one can never devote his attention to what is beneficial. One that hath his soul under control never, O Bharata, disregardeth anybody in the three worlds,--no, not even the commonest creature, far less those bulls among men, the sons of Pandu. He that surrendereth himself to the influence of anger loseth his sense of right and wrong. Rank growth must always be cut off. Behold, O Bharata, this is the proof. At present, O sire, union with the sons of Pandu is better for thee than thy union with the wicked. If thou makest peace with them, thou mayst obtain the fruition of all thy wishes. O best of kings, while enjoying the kingdom that has been founded by the Pandavas, thou seekest protection from others, disregarding the Pandavas themselves. Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and Suvala's son, thou desirest the continuance of thy prosperity, O Bharata. These, however, are far inferior to the Pandavas in knowledge, in virtue, in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let alone the four I have mentioned) all these kings together, with thee at their head, are incapable of even looking at the face of Bhima, when angry, on the field of battle. O sire, this force consisting of all the kings of the earth is, indeed, at thy elbow. There are also Bhishma, and Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and Aswatthaman, and Jayadratha. All these together are incapable of fighting against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy heart for battle. Seest thou the man in any of the royal races of the earth, who having encountered Arjuna in battle can return home safe and sound? O bull of Bharata's race, what advantage is there in a universal slaughter? Show me a single man who will defeat that Arjuna, by defeating whom alone victory may be thine? Who will encounter that son of Pandu in battle, who had vanquished all the celestials with the Gandharvas, Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account that is heard of what happened at Virata's city, touching that encounter between one and many, is sufficient proof of this, Hopest thou to vanquish in battle Arjuna who when excited with rage is invincible, irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who gratified the God of gods, Siva himself in fight? With myself again as his second when that son of Pritha will rush to the field of battle against an enemy, who is there that is competent to challenge him then? Can Purandara himself do so? He that would vanquish Arjuna in battle would support the Earth on his arms, consume in rage the whole population of the Earth, and hurl the very gods from heaven. Look at thy sons, thy brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's race all perish on thy account. Let not the race of Kauravas be exterminated or reduced. O king, let not people say that thou art the exterminator of thy race and the destroyer of its achievements. Those mighty car-warriors, the Pandavas (if peace be made) will install thee as the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the sovereign of this extensive empire. Do not, O sire, disregard the prosperity that is awaiting thee and is sure to come. Giving to the sons of Pritha half the kingdom, win thou great prosperity. Making peace with the Pandavas and acting according to the counsels of thy friends, and rejoicing with them, thou art sure to obtain what is for thy good for ever and ever.'"
SECTION CXXV
"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of Kesava, Bhishma, the son of Santanu, then said unto vindictive Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace between kinsmen. O sire, follow those counsels, and do not yield to the influence of wrath. If thou dost not act, O sire, according to the words of the high-souled Kesava, neither prosperity, nor happiness nor what is for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath said unto thee what is consistent with virtue and profit. Accept thou that object, and do not, O king, exterminate the population of the earth. This resplendent prosperity of the Bharatas amongst all the kings of the earth, thou wilt, during the very life of Dhritarashtra, destroy through thy wickedness, and thou wilt also, through this arrogant disposition of thine, deprive thyself with all thy counsellors, sons, brothers, and kinsmen, of life, if, O thou foremost of Bharata's race, thou transgressest the words of Kesava, thy father, and of wise Vidura,--words that are consistent with truth and fraught with benefit to thyself. Be not the exterminator of thy race, be not a wicked man, let not thy heart be sinful, do not tread the path of unrighteousness. Do not sink thy father and mother into an ocean of grief.' After Bhishma had concluded, Drona also said these words unto Duryodhana, who, filled with wrath, was then breathing heavily, 'O sire, the words that Kesava hath spoken unto thee are fraught with virtue and profit, Santanu's son Bhishma also hath said the same. Accept those words, O monarch. Both of them are wise, endued with great intelligence, with souls under control, desirous of doing what is for thy good, and possessed of great learning. They have said what is beneficial. Accept their words, O king, O thou possessed of great wisdom, act according to what both Krishna and Bhishma have said. O chastiser of foes, do not, from delusion of understanding, disregard Madhava. They that are always encouraging thee, are unable to give thee victory. During the time of battle they will throw the burthen of hostility on other's necks. Do not slaughter the Earth's population. Do not slay thy sons and brothers. Know that host is invincible in the midst of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the truthful words of thy friends, Krishna and Bhishma, then, O sire, thou wilt surely have to repent. Arjuna is even greater than what Jamadagni's son hath described him to be. As regards Krishna, the son of Devaki, he is incapable of being resisted by even the gods. O bull of Bharata's race, what use is there in telling thee what is really conducive to thy happiness and good? Everything hath now been said unto thee. Do what thou wishest. I do not wish to say anything more unto thee, O foremost of Bharata's race.'
"Vaisampayana continued, 'After Drona had ceased, Vidura also, otherwise called Kshattri, casting his eyes on Duryodhana, said unto that vindictive son of Dhritarashtra, 'O Duryodhana, O bull of Bharata's race, I do not grieve for thee. I grieve, however, for this old couple, viz., Gandhari and thy father. Having thee, of wicked soul for their protector (of whom they will shortly be deprived), they will have to wander with anybody to look after them, and deprived also of friends and counsellors, like a pair of birds shorn of their wings. Having begotten such a wicked son who is the exterminator of his race, alas, these two will have to wander over the earth in sorrow, subsisting on alms.' After this, king Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers and surrounded by all the kings, said, 'Listen, O Duryodhana, to what the high-souled Sauri hath said. Accept those words which are eternal, highly beneficial and conducive to what is for thy highest good. With the aid of this Krishna of faultless deeds, we amongst all the kings, are sure to have all our cherished objects. Firmly united by Kesava, be reconciled, O sire, with Yudhishthira. Seek thou this great good of the Bharatas like unto an august ceremony of propitiation. Through Vasudeva's agency, bind thyself closely with the Pandavas. I think, the time for that is come. Do not let the opportunity pass away. If, however, thou disregardest Kesava, who from a desire of achieving what is for good, is soliciting thee to make peace, then victory will never be thine.'"
SECTION CXXVI
"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma and Drona who sympathised with the old king, again addressed disobedient Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail, as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the enemy's strength by pouring libations on the war-fire, as yet that mighty bowman Yudhishthira, having modesty for his ornament, doth not cast angry glances on thy troops, so let hostility cease. As yet that mighty bowman, Bhimasena, the son of Pritha, is not seen stationed in the midst of his division, so let hostility cease. As yet Bhimasena, doth not, mace in band, stalk on the field of battle, grinding (hostile) divisions, so let peace be made with the Pandavas. As yet Bhima doth not, with his hero-slaying mace, make the heads of warriors fighting from the backs of elephants roll on the field of battle, like the palmyra-fruits in the season of their ripening, so let hostility cease. As yet Nakula, and Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin, and Sisupal's son, accoutred in mail and all well-versed in arms, do not penetrate thy ranks, like huge crocodiles penetrating the deep, and pour their arrowy showers, so let hostility cease. As yet fierce-winged shafts do not fall upon the delicate bodies of the assembled kings, so let hostility cease. As yet fierce weapons made of iron and steel, shot unerringly by mighty bowmen well-skilled in arms, endued with lightness of hand and capable of hitting howsoever long distance, do not penetrate the breasts of warriors, smeared with sandal and other fragrant unguents, and adorned with golden garlands and gems, so let hostility cease. Let that elephant among kings, Yudhishthira the Just, receive thee with an embrace while thou salutest him bending thy head. O bull of Bharata's race, let that king, distinguished for the liberality of his sacrificial presents, place on thy shoulder that right arm of his, the palm of which beareth the marks of the banner and the hook. Let him, with hands begemmed and red, adorned with fingers, pat thy back while thou art seated. Let the mighty-armed Vrikodara, with shoulder broad as those of the sala tree, embrace thee, O bull of Bharata's race, and gently converse with thee for peace. And, O king, saluted with reverence by those three, viz., Arjuna and the Twins, smell thou their heads and converse with them affectionately. And beholding the united with thy heroic brothers--the sons of Pandu--let all these monarchs shed tears of joy. Let the tidings of this cordial union be proclaimed in the cities of all the kings. Let the Earth be ruled by thee with feelings of brotherly affection (in thy bosom), and let thy heart be freed from the fever (of jealousy and wrath).'"
SECTION CXXVII
"Vaisampayana said, 'Hearing in that assembly of the Kurus these words that were disagreeable to him, Duryodhana replied unto the mighty-armed Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after reflecting on all circumstances. Indeed, uttering such harsh words, thou, without any reason, findest fault with me alone, addressed regardfully as thou always art by the sons of Pritha, O slayer of Madhu. But dost thou censure me, having surveyed the strength and weakness (of both sides)? Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire, all reproach me alone and not any other monarch. I, however, do not find the least fault in myself. Yet all of you, including the (old) king himself, hate me. O repressor of foes, I do not, even after reflection, behold any grave fault in me, or even O Kesava, any fault however minute. In the game at dice, O slayer of Madhu, that was joyfully accepted by them, the Pandavas were vanquished and their kingdom was won by Sakuni. What blame can be mine as regards that? On the other hand, O slayer of Madhu, the wealth that was won from the Pandavas then, was ordered by me, to be returned unto them. It cannot, again, O foremost of victors, be any fault of ours that the invincible Pandavas, were defeated once again at dice and had to go to the Woods. Imputing what fault to us, do they regard us as their enemies? And, O Krishna, though (really) weak, why do the Pandavas yet so cheerfully seek a quarrel with us, as if they were strong? What have we done to them? For what injury (done to them) do the sons of Pandu, along with the Srinjayas, seek to slaughter the sons of Dhritarashtra? We shall not in consequence of any fierce deed, or (alarming) word (of theirs), bow down to them in fear, deprived of our senses. We cannot bow down to Indra himself, let alone the sons of Pandu. I do not, O Krishna, see the man, observant of Kshatriya virtues, who can, O slayer of foes, venture to conquer us in battle. Let alone the Pandavas, O slayer of Madhu, the very gods are not competent to vanquish Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the observance of the practices of our order, cut off with weapons in battle, when our end comes, even that will lead us to heaven. Even this, O Janardana, is our highest duty as Kshatriyas, viz., that we should lay ourselves down on the field of battle on a bed of arrows. If, without bowing to our enemies, ours be the bed of arrows in battle, that, O Madhava, will never grieve us. Who is there, born in a noble race and conforming to Kshatriya practices, that would from fear bow to an enemy, desirous only of saving his life? Those Kshatriyas that desire their own good, accept regardfully this saying of Matanga, viz., that (as regards a Kshatriya), one should always keep himself erect, and never bow down, for exertion alone is manliness; one should rather break at the knots than bend. A person like me should only bow down to the Brahmanas for the sake of piety, without regarding anybody else. (As regards persons other than Brahmanas), one should, as long as one lives, act according to Matanga's saying. Even this is the duty of Kshatriyas; even this is ever my opinion. That share in the kingdom which was formerly given them by my father shall never again, O Kesava, be obtainable by them as long as I live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves and they, sheathing our weapons, O Madhava, should live in dependence on him. Given away formerly from ignorance or fear, when I was a child and dependent on others, the kingdom, O Janardana, incapable of being given away again, shall not, O delighter of Vrishni's race, be obtainable by the Pandavas. At present, O Kesava of mighty arms, as long as I live, even that much of our land which may be covered by the point of a sharp needle shall not, O Madhava, be given by us unto the Pandavas.'"
SECTION CXXVIII
"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger, he, of Dasarha's race, addressing Duryodhana in that assembly of the Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily, thou shalt have it, with thy consellors. Wait (for a short while), a great slaughter will ensue. Thou thinkest, O thou of little understanding, that thou hast committed no offence against the Pandavas? Let the (assembled) monarchs judge. Grieved at the prosperity of the high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about the gambling match. O sire, how could those virtuous, honest, and superior kinsmen of thine (otherwise) engage in such a wicked act with the deceitful Sakuni? O thou that art endued with great wisdom, gambling robs even the good of their understanding, and as regards the wicked, disunion and dire consequence spring from it. It was thou who hadst devised with thy wicked counsellors, that terrible source of calamity in the form of the gambling match, without consulting with persons of righteous behaviour. Who else is there, capable of insulting a brother's wife in the way thou didst or of dragging her into the assembly and addressing her in language thou hadst used towards Draupadi? Of noble parentage, and endued with excellent behaviour, and dearer to them than their very lives, the queen-consort of Pandu's sons was treated even thus by thee. All the Kauravas know what words were addressed in their assembly by Dussasana unto those chastisers of foes,--the sons of Kunti,--when they were about to set out for the woods. Who is there capable of behaving so wretchedly towards his own honest kinsmen, that are ever engaged in the practice of virtue, that are untainted by avarice, and that are always correct in their behaviour? Language such as becomes only those that are heartless and despicable, was frequently repeated by Karna and Dussasana and also by thee. Thou hadst taken great pains to burn to death, at Varanavata, the sons of Pandu with their mother, while they were children, although that effort of thine was not crowned with success. After this, the Pandavas with their mother were obliged to live for a long while, concealed in the town of Ekachakra in the abode of a Brahmana. With poison, with snakes and cords, thou hadst, by every means, sought the destruction of the Pandavas, although none of thy designs was successful. With such feelings when thou hadst always acted towards them so deceitfully, how canst thou say that thou hast not offended against the high-souled Pandavas? Thou art not, O sinful man, willing to give them their paternal share in the kingdom, although they are begging it of thee. Thou shalt have to give it them, this, when divested of prosperity, thou shalt be laid low. Having, like a heartless fellow, done innumerable wrongs to the Pandavas and behaved so deceitfully towards them, thou seekest now to appear in a different garb. Though repeatedly solicited by thy parents, by Bhishma, Drona, and Vidura, to make peace, thou dost not yet, O king, make peace. Great is the advantage in peace, O king, both to thyself and Yudhishthira. Peace, however, does not recommend itself to thee. To what else can it be due, but to thy loss of understanding? Transgressing the words of thy friends, thou canst never attain to what is for thy benefit. Sinful and disreputable is that act, which thou, O king, art about to do.'
"Vaisampayana continued, 'While he, of Dasarha's race, was saying this, Dussasana addressed vindictive Duryodhana and said unto him these words in the midst of the Kurus, If, O king, thou dost not willingly make peace with the Pandavas, verity the Kauravas will bind thee (hand and foot) and make over thee to the son of Kunti. Bhishma, and Drona, and thy (own) father, O bull amongst men, will make over us three, viz., Vikartana's son, thyself, and myself, to the Pandavas!'
"Vaisampayana continued, 'Hearing these words of his brother, Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and vain Suyodhana, breathing heavily like a great snake rose up from his seat in anger, and disregarding Vidura, and Dhritarashtra and the great king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and Janardana, in fact, all of them, went out of the court, And beholding that bull among men leave the court, his brother and all his counsellors, and all the kings, followed him. And seeing Duryodhana rise and leave the court in anger with his brothers, Santanu's son, Bhishma said, 'The enemies of that person, who, abandoning both virtue and profit, followeth the impulses of wrath, rejoice on beholding him plunged into distress at no distant date. This wicked son of Dhritarashtra, this one unacquainted with the true means (of accomplishing his objects), this fool that is wrongly vain of his sovereignty, obeyeth only the dictates of wrath and avarice. I see also, O Janardana, that the hour of all those Kshatriyas is arrived, for all those kings, from delusion, have with their counsellors followed Duryodhana.' Hearing these words of Bhishma, the lotus-eyed hero of Dasarha's race, possessed of great powers, addressing all those (that were still there) headed by Bhishma and Drona, said, 'Even this is great transgression, of which all the elders of the Kuru race are becoming guilty, for they do not forcibly seize and bind this wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I think the time hath come for doing this. If this is done, it may still be productive of good. Listen to me, ye sinless ones. The words I will speak will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept what I say in consequence of its recommending itself to you. The wicked son, of ill-regulated soul, of the old Bhoja king, having usurped his father's sovereignty during the latter's life-time, subjected himself to death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives, was slain by me in a great encounter, from desire of benefiting my kinsmen. Ourselves with our kinsmen then, having paid due honours to Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning a single person, viz., Kansa for the sake of their whole race, have prospered and obtained happiness. O king, when the gods and Asuras were arrayed for battle and weapons were upraised for striking, the lord of all creatures, Parameshthin said thus (something which applies to the case at hand). Indeed, O Bharata, when the population of the worlds was divided into two parties and was about to be slaughtered, the divine and holy Cause of the universe, viz., the Creator, said, 'The Asuras and the Daityas with the Danavas will be vanquished, and the Adityas, the Vasus, the Rudras and other dwellers of heaven will be victorious. Indeed, the gods, and Asuras, and human beings, and Gandharvas, and Snakes, and Rakshasas, will in rage slaughter one another in this battle.' Thinking so, the Lord of all creatures, Parameshthin, commanded Dharma, saying, 'Binding fast, the Daityas and the Danavas, make them over to Varuna.' Thus addressed, Dharma, at the command of Parameshthin, binding the Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord of the waters, having bound those Danavas, with Dharma's noose, as also with his own, keepeth them within the depths of the ocean, always guarding them carefully. Binding in the same way Duryodhana and Karna and Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas. For the sake of a family, an individual may be sacrificed. For a village, a family may be sacrificed. For the sake of a province, a village may be sacrificed. And lastly, for the sake of one's self, the whole earth may be sacrificed. O monarch, binding Duryodhana fast, make peace with the Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be slaughtered on thy account.'"
SECTION CXXIX
"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra lost no time in addressing Vidura, who was conversant with all dictates of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of great wisdom and foresight and bring her hither. With her I will solicit this wicked-hearted (son of mine). If she can pacify this wicked wretch, of evil heart, we may yet be able to act according to the words of our friend Krishna. It may be that speaking words in recommendation of peace, she may yet succeed in pointing out the right path to this fool, afflicted by avarice and having wicked allies, If she can dispel this great and dreadful calamity (about to be) occasioned by Duryodhana, it will then conduce to the attainment and preservation of happiness and peace for ever and ever.' Hearing these words of the king, Vidura, at Dhritarashtra's command, brought (thither) Gandhari, possessed of great foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O Gandhari, this thy son of wicked soul, transgressing all my commands, is about to sacrifice both sovereignty and life in consequence of his lust for sovereignty. Of wicked soul and little understanding, he hath, like one of uncultivated mind, left the court, with his sinful counsellors, disregarding his superiors and setting at naught the words of his well-wishers.'
"Vaisampayana said, 'Hearing these words of her husband, that princess of great fame, Gandhari, desirous of what was highly beneficial, said these words, 'Bring hither, without loss of time, that kingdom-coveting, sick son of mine. He that is of uncultivated heart and sacrificeth both virtue and profit, doth not deserve to govern a kingdom. For all that, however, Duryodhana, who is destitute of humility hath, by every means, obtained a kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much to be blamed for this, for knowing well his sinfulness, thou followest yet his counsel. That son of thine, completely possessed by lust and wrath is now the slave of delusion, and is, therefore, incapable, O king, of being now forcibly turned back by thee. Thou art now reaping the fruit, O Dhritarashtra, of having made over the kingdom to an ignorant fool of wicked soul, possessed by avarice and having wicked counsellors. Why is the king indifferent (today) to that disunion, which is about to take place between persons related so closely? Indeed, beholding thee disunited with those that are thy own, thy enemies will laugh at thee. Who is there that would use force for getting over that calamity, O king, which can be overcome by conciliation and gift?'
"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command, and of his mother's also, once more caused vindictive Duryodhana to enter the court. Expectant of his mother's words, the prince re-entered the court, with eyes red as copper from wrath, and breathing heavily as a snake. And beholding her son, who was treading in a wrong path, enter the court, Gandhari rebuked him severely and said these words for bringing about peace.'
"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine that are beneficial to thee as also to all thy followers,--words that thou art competent to obey and that will conduce to thy happiness. O Duryodhana, obey thou the words of thy well-wishers, those words, viz., which that best of the Bharatas--thy father--and Bhishma, and Drona, and Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by that render homage to Bhishma, to thy father, to me, and to all thy well-wishers with Drona at their head. O thou of great wisdom, nobody, O best of the Bharatas, succeedeth by his own desire alone in acquiring and keeping or enjoying a kingdom. One that hath not his senses under control, cannot enjoy sovereignty for any length of time. He that hath his soul under control and is endued with great intelligence, can rule a kingdom. Lust and wrath wean away a man from his possessions and enjoyments. Conquering these foes first, a king bringeth the earth under his subjection. Sovereignty over men is a great thing. Those that are of wicked souls may easily desire to win a kingdom, but they are not competent to retain a kingdom (when won). He that desireth to obtain extensive empire must bind his senses to both profit and virtue, for if the senses are restrained, intelligence increaseth, like fire that increaseth when fed with fuel. If not controlled, these can even slay their possessor, like unbroken and furious horses, capable of killing an unskilful driver. One that seeketh to conquer his counsellors without conquering his own self, and to conquer foes without conquering his counsellors, is soon vanquished himself and is ruined. He who conquereth his own self first, taking it for a foe, will not seek in vain to conquer his counsellors and enemies afterwards. Prosperity worshippeth greatly that person who hath conquered his senses and his counsellors, who inflicteth punishments on transgressors, who acteth after deliberation, and who is possessed of wisdom. Lust and wrath that dwell in the body are deprived of their strength by wisdom, like a couple of fishes ensnared in a net with close holes. Those two in consequence of which the gods shut the gates of heaven against one, who freed from worldly propensities is desirous of going thither, are excited by lust and wrath. That king who knoweth well how to conquer lust and wrath and avarice and boastfulness and pride, can own the sovereignty of the whole earth. That king who is desirous of gaining wealth and virtue and vanquishing his enemies, should always be engaged in controlling his passions. Influenced by lust, or from wrath, he that behaveth deceitfully towards his own kinsmen or others, can never win many allies. Uniting thyself with those chastisers of foes--the heroic sons of Pandu--who are all endued with great wisdom, thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of Santanu, and that mighty car-warrior, Drona, have told thee is, O son, quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore, the protection of this mighty-armed one, this one that is not worried by exertion, for if Kesava becometh gracious, both sides will be happy. That min, who is not obedient to the wishes of wise and learned friends, always seeking his prosperity, only gladdeneth his enemies. O son, there is no good in battle, no virtue, no profit. How can it bring happiness then? Even victory is not always certain. Do not set thy heart, therefore, on battle. O thou of great wisdom, Bhishma and thy father and Vahlika (formerly) gave unto the Pandavas their share (of the kingdom) from fear. O chastiser of foes, never think of disunion with them. Thou beholdest today the fruit of that (peaceful) cession in the fact of thy sovereignty over the whole earth, with all its thorns removed by those heroes. Give, O chastiser of foes, unto the son of Pandu what is their due. If thou wishest to enjoy, with the counsellors even half (the empire), let their share then be given unto them. Half the earth is sufficient to yield the means of support unto thee and thy counsellors. By acting according to the words of thy well-wishers, thou wilt, O Bharata, win great fame. A quarrel with the sons of Pandu who are all endued with prosperity, who have their souls under complete control, who are possessed of great intelligence and have conquered their passions, will only divest thee of thy great prosperity. Dispelling the wrath of all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O bull of Bharata's race, unto the sons of Pandu the share that belongeth to them. O son, persecution of the sons of Pandu for full thirteen years hath been enough. Augmented by lust and wrath, quench (that fire) now, O thou of great wisdom. Thou that covetest the wealth of the Pandavas are not a match for them, nor this Suta's son, who is exceedingly wrathful, nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be enraged, the population of the earth will be exterminated. Under the influence of wrath, do not, O son, exterminate the Kurus. Let not the wide earth be destroyed for thy sake. Of little understanding as thou art, thou thinkest that Bhishma, and Drona, and Kripa, all others will fight (for thee) with all their might. That will never happen, for as regards these, that are endued with self-knowledge, their affection towards the Pandavas and yourselves is equal. If for the sake of the sustenance they have obtained from the king (Dhritarashtra), they consent to yield up their very lives, they will not yet be able to cast angry glances upon king Yudhishthira. It is never seen in this world that men acquire wealth by avarice. Give up thy avarice then, O son, and desist, O bull of Bharat's race.'"
SECTION CXXX
"Vaisampayana said, 'Disregarding these words of grave import, spoken by his mother, Duryodhana went away, in anger, from that place to the presence of wicked persons. And wending away from the court, the Kuru prince began to consult with Suvala's royal son, Sakuni, most clever in dice. And this was the resolution which Duryodhana and Karna and Suvala's son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana, quick in action, seeketh, with the king Dhritarashtra and Santanu's son, to seize us first. We, however, shall forcibly seize this tiger among men, Hrishikesa, first, like Indra forcibly seizing Virochana's son (Vali). Hearing that this one of Vrishni's race hath been seized, the Pandavas will lose their heart and become incapable of exertion, like snakes whose fangs have been broken. This mighty-armed one is, indeed, the refuge and protection of them all. If this grantor of wishes, this bull of all the Satwatas, be confined, the Pandavas with the Somakas will become depressed and incapable of any exertion. Therefore, disregarding Dhritarashtra's cries, we will seize even here this Kesava, who is quick in action, and then fight with the foe.' After those sinful men of wicked souls had come to this sinful resolution, highly intelligent Satyaki, capable of reading the heart by signs, soon came to know of it. And because of that knowledge, he soon issued out of the court, accompanied by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman, saying, 'Array the troops soon. And accoutred in mail and with thy troops arrayed for battle, wait thou at the entrance of the court, till I represent this matter unto Krishna, unwearied by exertion.' Saying this, that hero re-entered the court, like a lion entering a mountain-cave. And he (first) informed the high-souled Kesava and then Dhritarashtra, and then Vidura of that conspiracy. And having informed them of that resolution, he laughingly said, 'These wicked men intended to commit an act here, that is disapproved by the good from consideration of virtue, profit, and desire. They will, however, never be able to actually achieve it. These fools of sinful souls assembled together, these wretches overwhelmed by lust, anger and yielding themselves up to wrath and covetousness, are about to perpetrate a highly unbecoming deed. Those wretches of little understanding and desirous of seizing the lotus-eyed, are like idiots and children desiring to seize a blazing fire by means of their garments.' Hearing these words of Satyaki, Vidura, endued with great foresight, said these words unto the mighty-armed Dhritarashtra in the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy sons is come, for they are endeavouring to perpetrate a highly infamous act, however incapable they may be of actually accomplishing it. Alas, united together they desire to vanquish this younger brother of Vasava, and seize this lotus-eyed one. Indeed, encountering this tiger among men, this invincible and irresistible one, they will all perish like insects in a blazing fire. If Janardana wisheth, he can send all of them, even if they fight in a body, unto the abode of Yama, like an enraged lion dispatching a herd of elephants. He will, however, never do any such sinful and censurable act. This best of persons, of unfading glory, will never deviate from virtue.' After Vidura had said these words, Kesava, casting his eyes on Dhritarashtra, said in the midst of those well-meaning persons, who listen to others' words, 'O king, if these (men) desire to chastise me by using violence, permit them to chastise me. O monarch, as regards my chastising them, for I dare chastise all of them together that are so excited with rage, I will not, however, perpetrate any sinful and censurable act. Coveting the possessions of the Pandavas, thy sons will lose their own. If they desire to perpetrate such a deed, Yudhishthira's object will then be (easily) accomplished, for, this very day, O Bharata, seizing these with all that follow them, I can make them over to the sons of Pritha. What is there that is difficult of attainment by me? I will not, however, O Bharata, commit in thy presence, O great monarch, any such censurable deed, that can proceed only from wrath and a sinful understanding. Let it be, O king, as this Duryodhana desireth. I give permission, O monarch, to all thy sons to do it.'
"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying, 'Quickly bring hither sinful Duryodhana, who is so covetous of sovereignty, with his friends, counsellors, brothers, and followers. I shall see if indeed, making one more effort I can bring him to the right path.
'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling Duryodhana to enter the court with his brothers, and surrounded by the kings (that followed him). King Dhritarashtra then addressed Duryodhana, surrounded by Karna and Dussasana and all those kings, saying, 'O wretch of accumulated sins, having for thy allies men of despicable acts, infamous is the deed that thou, uniting with sinful friends, seekest to do. Of little understanding, thou, infamy of thy race, one like thee alone can seek to do an act so infamous and disapproved by the good, however impossible it may be of being actually achieved. Uniting with sinful allies, wishest thou to chastise this invincible and irresistible one of eyes like lotus-leaves? Like a child wishing to have the moon, seekest thou, O fool, to do what cannot be done by the very gods, headed by Vasava with all their strength? Knowest thou not, that Kesava is incapable of being withstood in battle by gods and men and Gandharvas and Asuras and Uragas? Like the wind which none can seize of being seized with his hands, like the moon which no hand can reach, like the Earth which none can support on his head, Kesava is incapable by force.'
"After Dhritarashtra had said these words, Vidura (casting) his eyes on Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O Duryodhana, listen now to these words of mine. At the gates of Saubha, that foremost of monkeys, known by the name of Dwivida, covered Kesava with a mighty shower of stones. Desirous of seizing Madhava by putting forth all his prowess and exertion, he did not yet succeed in seizing him. Seekest thou to apprehend that Kesava by force? When Sauri went to Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him there. Seekest thou to seize him by force? Slaying that Naraka in battle, he brought away (from his city) a thousand damsels and married them all, according to the ordinance. In the city of Nirmochana, six thousand mighty Asuras failed to seize him with their nooses. Seekest thou to seize that Kesava by force? While only a child, he slew Putana and two Asuras assuming the shape of birds, and O bull of Bharata's race, he held up the mountains of Govardhana (on his little finger) for protecting the kine (from a continuous rain). He hath also slain Aristha, and Dhenuka and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil. He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and Vana in battle, and numerous other kings also have been slain by him. Of immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and on the occasion of bringing (down from the celestial regions) the (heavenly flower called) Parijata, he defeated the lord of Sachi himself. While floating on the vast deep, he slew Madhu and Kaitabha, and in another birth he slew Hayagriva (Horse-necked). He is the maker of everything but is himself made by none. He is the Cause of all power. Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou not sinless Govinda, of terrible prowess and incapable of deterioration? This one, resembling an angry snake of virulent poison, is the never-ending source of energy. In seeking to use violence towards Krishna, endued with mighty arms and unwearied by exertion, thou wilt, with all thy followers, perish like an insect failing into fire.'"
SECTION CXXXI
"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest me to be alone, and it is for this, O thou of little understanding, that thou seekest to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis. Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter. And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. And on his forehead appeared Brahman, and on his breast Rudra. And on his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. And behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. And on his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. And from his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. And from the pores of his body issued sparks of fire like unto the rays of the sun. And beholding that awful form of the high-souled Kesava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. And beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). And the whole Earth trembled (at the time) and the oceans were agitated. And, O bull of the Bharata's race, all the denizens of the earth were filled with great wonder. Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form. And arm-in-arm with Satyaki on one side and Hridika's son (Kritavarman) on the other, and obtaining permission of the Rishis, the slayer of Madhu went out. And during the uproar that then took place, the Rishis, Narada and others vanquished, for repairing to their respective places. And this also was another wonderful incident that happened. And seeing that tiger among men leave the court, the Kauravas with all the kings followed him, like the gods following Indra. Sauri, however, of immeasurable soul, without bestowing a single thought on those that followed him, issued from the court, like a blazing fire mixed with smoke. And he beheld (at the gate his charioteer) Daruka waiting with his large white car, furnished with rows of tinkling bells, decked with golden ornaments, and endued with great speed, the clatter of whose wheels resounded like the rumbling of the clouds, and which was covered all over with white tiger-skins, and unto which were harnessed his steeds Saivya (and others). And there also appeared, mounted on his car, that favourite hero of Vrishnis, the mighty car-warrior Kritavarman, the son of Hridika. And that chastiser of foes, Sauri, who had his car ready, was about to depart, king Dhritarashtra addressed him once more and said, 'O grinder of foes, thou hast seen, O Janardana, the power I wield over my sons! Thou hast, indeed, witnessed all with thy own eyes. Nothing now is unknown to thee. Seeing me endeavour to bring about peace between the Kurus, and the Pandavas, in fact, knowing the state (in which I am), it behoveth thee not to entertain any suspicion regarding me. O Kesava, I have no sinful feelings towards the Pandavas. Thou knowest what words have been spoken by me to Suyodhana. The Kauravas and all the kings of the Earth, also know, O Madhava, that I have made every endeavour to bring about peace.'
"Vaisampayana continued, 'The mighty-armed Janardana then addressed Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and said, 'Ye have yourselves witnessed all that hath happened in the assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated wretch, left the court from anger, and how king Dhritarashtra also describeth himself to be powerless. With the permission of you all, I shall now go back to Yudhishthira.' Saluting them, that bull amongst men, Sauri then mounted his car and set out. And those heroic bulls amongst the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior Yuyutsu, all began to follow him. And Kesava, on his large white car, furnished with rows of tinkling bells, proceeded then, in the very sight of the Kurus, to the abode of his paternal aunt (Kunti).'"
SECTION CXXXII
"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava represented to her briefly all that had transpired in the assembly of the Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and fraught with reasons, were said both by myself and the Rishis, but Duryodhana accepted them not. As regards Suyodhana and his followers, their hour is come. With thy leave now, I shall speedily repair unto the Pandavas. What should I say unto the Pandavas as thy instructions to them? Tell me that, O thou endued with great wisdom. I desire to hear thy words.'
"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O king, like a reader of the Vedas incapable of catching their real meaning, and, therefore, truly unlearned. Thy understanding, affected by only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the duties of thy own order, as ordained by the Self-create. For all ruthless deeds and for the protection of the people, from his (Brahmana's) arms was created the Kshatriya, who is to depend upon the prowess of his own arms. Listen, an instance is cited in this connection, that hath been heard by me from the aged. In days of yore, Vaisravana, having been gratified, made a gift of this Earth to the royal sage Muchukunda. The latter without accepting the gift, said, 'I desire to enjoy that sovereignty which is won by prowess of arms.' At this, Vaisravana was highly delighted and filled with wonder. King Muchukunda then, fully observing the duties of the Kshatriya order ruled this earth, having conquered it by the prowess of his arms. Then again, a sixth part of the virtue, practised by subjects well-protected by the king, is obtained, 'O Bharata, by the king. The virtue again that the king himself practiseth conferreth godhead on him, while if he perpetrateth sin, he goeth to hell. The penal code properly applied by the ruler, maketh the four orders adhere to their respective duties, and leadeth to an acquisition (by the ruler himself) of virtue (profit, and salvation). When the king properly abideth by the penal code, without making any portion of it a dead letter, then that best of periods called the Krita Yuga setteth in. Let not this doubt be thine, viz., whether the era is the cause of the king, or the king the cause of the era, for (know this to be certain that) the king is the cause of the era. It is the king that createth the Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the cause of also the fourth Yuga (viz., the Kali). That king who causeth the Krita age to set in, enjoyeth heaven exceedingly. That king who causeth the Treta age to set in, doth enjoy heaven but not exceedingly. For thus causing the Dwapara age to set in, a king enjoyeth heaven according to his due. The king, however, who causeth the Kali age to set in, earneth sin exceedingly. Thereupon, that king of wicked deeds resideth in hell for countless years. Indeed, the king's sins affect the world, and the world's sins affect him. Observe thou those kingly duties of thine that befit thy ancestry. That is not the conduct of a royal sage in which thou wishest to abide. Indeed, he that is stained by weakness of heart and adhereth to compassion, and is unsteady, never obtaineth the merit born of cherishing his subjects with love. That understanding according to which thou art now acting was never wished (to thee) by Pandu, or myself, or thy grandsire, while we uttered blessings on thee before; sacrifice, gift, merit, and bravery, subjects and children, greatness of soul, and might, and energy, these were always prayed by me for thee. Well-wishing Brahmanas duly worshipped and gratified the gods and the Pitris for your long life, wealth, and children, by adding Swaha and Swadha. The mother and the father, as also the gods always desire for their children liberality and gift and study and sacrifice and sway over subjects. Whether all this be righteous or unrighteous, you are to practise it, in consequence of your very birth. (Behold, O Krishna, so far from doing all this), though born in a high race, they are yet destitute of the very means of support, and are afflicted with misery. Hungry men, approaching a brave and bountiful monarch, are gratified, and live by his side. What virtue can be superior to this? A virtuous person, upon acquiring a kingdom, should in this world make all persons his own, attaching some by gift, some by force, and some by sweet words. A Brahmana should adopt mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn wealth; and a Sudra should serve the other three. Mendicancy, therefore, is forbidden to thee. Nor is agriculture suited to thee. Thou art a Kshatriya and therefore, the protector of all in distress. Thou art to live by the prowess of thy arms. O thou of mighty arms, recover thy paternal share of the kingdom which thou hast lost, by conciliation, or by working disunion among thy foes, or by gift of money or violence, or well-directed policy. What can be a matter of greater grief than that I, deprived of friends, should live upon food supplied by others, after having brought thee forth, thou enhancer of the joys of friends? Fight, according to the practices of kings. Do not sink thy ancestors (in infamy). With thy merit worn out, do not, with thy younger brothers, obtain a sinful end.'"
SECTION CXXXIII
"Kunti said, 'In this connection, O chastiser of foes, is cited an old story of the conversation between Vidula and her son. It behoveth thee to say unto Yudhishthira anything that can be gathered from this or anything more beneficial than that.
'There was a high-born dame of great foresight, named Vidula. She was famous, slightly wrathful, of crooked disposition, and devoted to Kshatriya virtues. Well-educated, she was known to all the kings of the earth. Of great learning, she had listened to the speeches and instructions of diverse mien. And the princess Vidula, one day, rebuked her own son, who, after his defeat by the king of the Sindhus, lay prostrate with heart depressed by despair. And she said, 'Thou art not my son, O enhancer of the joys of foes. Begotten thou hast not been by myself and thy father! Whence hast thou come? Without wrath as thou art, thou canst not be counted as a man. Thy features betray thee to be a eunuch. Sinkest thou in despair as long as thou livest? If thou art desirous of thy own welfare, bear thou the burthen (of thy affairs on thy shoulders), Do not disgrace thy soul. Do not suffer it to be gratified with a little. Set thy heart on thy welfare, and be not afraid. Abandon thy fears. Rise, O coward. Do not lie down thus, after thy defeat, delighting all thy foes and grieving the friends, and reft of all sense of honour. Little streams are filled up with only a quantity of water. The palms of a mouse are filled with only a small quantity. A coward is soon gratified, with acquisitions that are small. Rather perish in plucking the fangs of a snake than die miserable like a dog. Put forth thy prowess even at the risk of thy life. Like a hawk that fearlessly rangeth the sky, do thou also wander fearlessly or put forth thy prowess, or silently watch thy foes for an opportunity. Why dost thou lie down like a carcass or like one smitten by thunder? Rise, O coward, do not slumber after having been vanquished by the foe. Do not disappear from the sight of all so miserably. Make thyself known by thy deeds. Never occupy the intermediate, the low, or the lowest station. Blaze up (like a well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment, but never smoulder from desire, like a flameless fire of paddy chaff. It is better to blaze up for a moment than smoke for ever and ever. Let no son be born in a royal race, who is either exceedingly fierce or exceedingly mild. Repairing to the field of battle and achieving every great feat that is possible for man to achieve, a brave man is freed from the debt he oweth to the duties of the Kshatriya order. Such a person never disgraceth his own self. Whether he gaineth his object or not, he that is possessed of sense never indulgeth in grief. On the other hand, such a person accomplisheth what should be next done, without caring for even his life. Therefore, O son, display thy prowess, or obtain that end which is inevitable. Why, Indeed, dost thou live, disregarding the duties of thy order? All thy religious rites, O eunuch, and all thy achievements are gone. The every root of all thy enjoyments is cut off. What for then dost thou live? If fall and sink one must, he should seize the foe by the hips (and thus fall with the foe). Even if one's roots are cut off, he should not yet give way to despair. Horse of high mettle put forth all their prowess for dragging or bearing heavy weights. Remembering their behaviour, muster, all thy strength and sense of honour. Know also in what thy manliness consists. Exert thyself in raising that race which hath sunk, in consequence of thee. He that hath not achieved a great feat forming the subject of men's conversation, only increaseth the number of population. He is neither man nor woman. He whose fame is not founded in respect of charity, asceticism, truth, learning and acquisition of wealth, is only his mother's excreta. On the other hand, he that surpasseth others in learning, asceticism, wealth, prowess, and deeds, is (truly) a man. It behoveth thee not to adopt the idle, wretched, infamous, and miserable profession of mendicancy that is worthy only of a coward. Friends never derive any happiness on obtaining that weak person for a friend, at whose sight foes are delighted, who is despised by men, who is without seats and robes, who is gratified with small acquisitions, who is destitute, and who hath no courage, and is low. Alas, exiled from our kingdom, driven from home, deprived of all means of enjoyment and pleasure, and destitute, of resources, we shall have to perish from want of the very means of life! Misbehaving in the midst of those that are good, and the destroyer of thy race and family, by bringing thee forth, O Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let no woman bring forth such a son (as thou) that art without wrath, without exertion, without energy, and that art the joy of foes. Do not smoulder. Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but a moment, for ever so small a space of time, blaze thou up on the heads of thy enemies. He is a man who cherisheth wrath and forgiveth not. He, on the other hand, who is forgiving and without wrath, is neither a man nor woman. Contentment and softness of heart and these two, viz., want of exertion and fear, are destructive of prosperity. He that is without exertion never winneth what is great. Therefore, O son, free thyself, by thy own exertions, from these faults that lead to defeat and downfall. Steel thy heart and seek to recover thy own. A man is called Purusha because he is competent to trouble his foe (param). He, therefore, who liveth like a woman is misnamed Purusha (man). A brave king of mighty strength, and who moveth like a lion, may go the way of all creatures. The subjects, however, that reside in his dominions do not yet become unhappy. That king, who, disregarding his own happiness and pleasures, seeketh the prosperity of his kingdom, succeedeth soon in gladdening his counsellors and friends.'
"Hearing these words, the son said, 'If thou dost not behold me, of what use would the whole earth be to thee, of what use thy ornaments, of what use all the means of pleasure and even life itself?' The mother said, 'Let those regions be obtained by our foes which belong to those that are low. Let those again that are friends go to those regions which are obtainable by persons whose souls are held in respect. Do not adopt the course of life that is followed by those wretched persons, who, destitute of strength, and without servants and attendants (to do their bidding) live upon the food supplied by others. Like the creatures of the earth that depend on the clouds, or the gods depending on Indra, let the Brahmanas and thy friends all depend on thee for their sustenance. His life, O Sanjaya, is not vain on whom all creatures depend for their sustenance, like birds repairing to a tree abounding with ripe fruits. The life of that brave man is, indeed, praiseworthy, through whose prowess friends derive happiness, like the gods deriving happiness through the prowess of Sakra. That man who liveth in greatness depending on the prowess of his own arms, succeedeth in winning fame in this world and blessed state in the next!'"
SECTION CXXXIV
"Vidula said, 'If, having fallen into such a plight, thou wishest to give up manliness, thou shalt then have, in no time, to tread the path that is trod by those that are low and wretched. That Kshatriya, who, from desire of life, displayeth not his energy according to the best of his might and prowess, is regarded as a thief. Alas, like medicine to a dying man, these words that are fraught with grave import, and are proper and reasonable, do not make any impression on thee! It is true, the king of the Sindhus hath many followers. They are, however, all discounted. From weakness, and ignorance of proper means, they are waiting for the distress of their master (without being able to effect a deliverance for themselves by their own exertions). As regards others (his open enemies), they will come to thee with their auxiliaries if they behold thee put forth thy prowess. Uniting with them, seek refuge now in mountain fastness, waiting for that season when calamity will overtake the foe, as it must, for he is not free from disease and death. By name thou art Sanjaya (the victorious). I do not, however, behold any such indication in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue. Beholding thee while a child, a Brahmana of great foresight and wisdom, said, 'This one falling into great distress will again win greatness.' Remembering his words, I hope for thy victory. It is for that, O son, I tell thee so, and shall tell thee again and again. That man who pursueth the fruition of his objects according to the ways of policy and for the success of whose objects other people strive cordially, is always sure to win success. Whether what I have is gained or lost, I will not desist, with such a resolve, O Sanjaya, O learned one, engage in war, without withdrawing thyself from it. Samvara hath said, 'There is no more miserable state than that in which one is anxious for his food from day to day.' A state such as his hath beer said to be more unhappy than the death of one's husband and sons. That which hath been called poverty is only a form of death. As regards myself, born in a high race, I have been transplanted from one take into another. Possessed of every auspicious thing, and worshipped by my husband, my power extended over all. Staying in the midst of friends, our friends formerly beheld me decked in costly garlands and ornaments, with body well-washed, attired in excellent robes, and myself always cheerful. When thou wilt behold both me and thy wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely desire to live. Of what use will life be to thee when thou wilt behold all our servants engaged in attending on us, our preceptors and our ordinary and extraordinary priests, leaving us from want of sustenance? If, again, I do not now see in thee those laudable and famous achievements in which thou wert formerly engaged, what peace can my heart know? If I have to say--Nay--to a Brahmana, my heart will burst, for neither I nor my husband ever said--Nay--to a Brahmana before. We were the refuge of others, without ourselves having ever taken refuge with others. Having been such, if I have to support life by depending on another, I will surely cast off my life. Be thou our means of crossing the ocean that is difficult to cross. In the absence of boats, be thou our boat. Make for us a place where place there is none. Revive us that are dead. Thou art competent to encounter all foes if thou dost not cherish the desire of life. If, however, thou art for adopting this mode of life that is fit only for a eunuch, then with troubled soul and depressed heart it would be better for thee to sacrifice thy life. A brave man winneth fame by slaying even a single foe. By slaying Vritra, Indra became the great Indra and acquired the sovereignty of all the gods and the cup for drinking Soma, and the lordship of all the worlds. Proclaiming his name in battle, challenging his foes accoutred in steel, and grinding or slaying the foremost warriors of hostile ranks, when a hero winneth far-extending fame in fair fight, his enemies then are pained and bow down unto him. They that are cowards become helpless and contribute by their own conduct to bestow every object of desire on those that are skilled and brave and that fight reckless of their lives. Whether kingdoms be overtaken by mighty ruin, or whether life itself be endangered, they that are noble never desist till they exterminate the foes within their reach. Sovereignty is either the door of heaven or Amrita. Regarding it as one of these, and bearing it in mind that is now shut against thee, fall thou like a burning brand in the midst of thy foes. O king, slay thy foes in battle. Observe the duties of thy order. Let me not behold thee cheerless, O enhancer of the fears of thy foes. Let me not in dejection behold thee standing in misery, surrounded by our sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself happy in the possession of wealth in the company of the daughters of the Sauviras and do not, in weakness of heart, be ruled over by the daughters of the Saindhavas. If a young man like thee, who is possessed of beauty of person, learning and high birth, and world-wide fame, acteth in such unbecoming a way, like a vicious bull in the matter of bearing its burthen, then that, I think, would be equal to death itself. What peace can my heart know if I behold thee uttering laudatory speeches in honour of others or walking (submissively) behind them? Oh, never was one born in this race that walked behind another. O son, it behoveth thee not to live as a dependant on another. I know what the eternal essence of Kshatriya virtues is as spoken of by the old and the older ones and by those coming late and later still. Eternal and unswerving, it hath been ordained by the Creator himself. He that hath, in this world, been born as a Kshatriya in any high race and hath acquired a knowledge of the duties of that order, will never from fear or the sake of sustenance, bow down to any body on earth. One should stand erect with courage and not bow down, for exertion is manliness. One should rather break in the joints than yield in this world here to any body. A high-souled Kshatriya should always roam like an infuriated elephant. He should, O Sanjaya, bow down unto Brahmanas only, for the sake of virtue. He should rule over all other orders, destroying all evil-doers. Possessed of allies, or destitute of them, he should be so as long as he liveth.'"
SECTION CXXXV
"Kunti said, 'Hearing these words of his mother the son said, O ruthless and wrathful mother, O thou that thinkest highly of martial heroism, thy heart is surely made of steel beat into that shape. Fie on Kshatriya practices, in accordance with which thou urgest me to battle, as if I were a stranger to thee, and for the sake of which thou speakest to me--thy only son--such words as if thou wert not my mother. If thou beholdest me not, if thou art dissociated with me--thy son, of what use then would the whole earth be to thee, of what use all thy ornaments and all the means of enjoyment, indeed, of what use would life itself be to thee?'
"The mother said, 'All the acts of those that are wise, are (undertaken), O son, for the sake of virtue and profit. Eyeing these (virtue and profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come for exhibiting thy prowess. If at such a time thou dost not resort to action, then disrespected by the people thou wouldst do that which would be most disagreeable to me. If, O Sanjaya, thou art about to be stained with infamy and I do not (from affection) tell thee anything, then that affection, worthless and unreasonable, would be like that of the she-ass's for her young. Do not tread the path that is disapproved by the wise and adopted by the fool. Great is the ignorance here. Innumerable creatures of the world have taken refuge in it. If thou, however, adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed, if thou hast recourse to virtue and profit, if with God above thou reliest upon human exertion, if thy conduct becometh like that of the good, then it is by this and not by any other means that thou wilt become dear to me. He that taketh delight in sons and grandsons that are well-instructed (enjoyeth a delight that is real). He, on the other hand, that taketh delight in a son who is destitute of exertion, refractory, and wicked minded, hath not the very object accomplished for which a son is desired. Those worst of men that never do what is proper and always do what is censurable, do not obtain happiness here or hereafter. A Kshatriya, O Sanjaya, hath been created for battle and victory. Whether he winneth or perisheth, he obtaineth the region of Indra. The happiness that a Kshatriya obtaineth by reducing his foes to subjection is such that the like of it doth not exist in heaven in the sacred region of Indra. Burning with wrath, a Kshatriya of great energy, if vanquished many times, should wait desiring to vanquish his foes. Without either casting away his own life or slaying his foes, how can he obtain peace of mind by any other course? He that is possessed of wisdom regardeth anything little as disagreeable. Unto that person to whom anything little becomes agreeable, that little (ultimately) becometh a source of pain. The man that hath not what is desirable soon becometh wretched. Indeed, he soon feeleth every want and is lost like the Ganga on entering the ocean.'
"The son said, 'Thou shouldst not, O mother, give expression to such views before thy son. Show him kindness now, staying by his side, like a silent and dumb being.'
"The mother said, 'Great is my gratification since thou sayest so. I who may be urged (by thee to what is my duty) am thus urged by thee. I shall, therefore, urge thee more (for doing what thou shouldst do). I will, indeed, honour thee then when I will behold thee, crowned with complete success after the slaughter of all the Saindhavas.'
"The son said, 'Without wealth, without allies, how can success and victory be mine? Conscious of this exceedingly miserable state of mine, I have myself abstained from desire of kingdom, like an evil-doer abstaining from desire of heaven. If, therefore, O thou of mature wisdom, thou seest any means (by which all this can be effected), speak fully of it to me as I ask thee, for I shall do all that thou mayst command me to do.'
"The mother said, 'Do not disgrace thy soul, O son, by anticipations of failure. Objects unattained have been attained; while those attained have been lost. The accomplishment of objects should never be sought with wrath and folly. In all acts, O son, the attainment of success is always uncertain. Knowing that success is uncertain, people still act, so that they sometimes succeed, and sometimes do not. They, however, who abstain from action, never obtain success. In the absence of exertion, there is but one result, viz., the absence of success. There are, however, two results in the case of exertion, viz., the acquisition of success or its non-acquisition. He, O prince, who hath settled beforehand that all acts are uncertain in respect of their results, maketh both success and prosperity unattainable by himself. This will be,--with such a belief should one, casting off all sloth, exert and wake up and address himself to every act. That wise king, who, O son, engageth in acts, having performed all auspicious rites and with the gods and the Brahmanas on his side, soon winneth success. Like the sun embracing the east, the goddess of prosperity embraceth him. I see thou hast shown thyself fit for the various suggestions and means and encouraging speeches thou hast had from me. Display (now) thy prowess. It behoveth thee to win, by every exertion, the object thou hast in view. Bring together to thy own side those that are angry (with thy foes), those that are covetous, those that have been weakened (by thy foes), those that are jealous (of thy foes), those that have been humiliated (by them), those that always challenge (them) from excess of pride, and all others of this class. By this means thou wilt be able to break the mighty host (of thy enemy) like an impetuous and fierce-rising tempest scattering the clouds. Give them (thy would be allies) wealth before it is due, seek their food, be up and doing, and speak sweetly unto them all. They will then do the good, and place thee at their head. When the enemy cometh to know that his foe hath become reckless of his life, then is he troubled on the latter's account, from a snake living in his chamber? If, knowing one to be powerful, one's enemy doth not strive to subjugate him, he should at least make one friendly by the application of the arts of conciliation, gift, and the like. Even that would be tantamount to subjugation. Obtaining a respite by means of the art of conciliation, one's wealth may increase. And if one's wealth increaseth, one is worshipped and sought as a refuge by one's friends. If, again, one is deprived of wealth, one is abandoned by friends and relatives, and more than that mistrusted and even despised by them. It is perfectly impossible for him to ever regain his kingdom, who, having united himself with his foe, liveth confidently.'"
SECTION CXXXVI
"The mother said, 'Into whatever calamity a king may fail, he should not still betray it. Beholding the king afflicted with fright, the whole kingdom, the army, the counsellors, all yield to fear, and all the subjects become disunited. Some go and embrace the side of the enemy; others simply abandon the king; and others again, that had before been humiliated, strive to strike. They, however, that are intimate friends wait by his side, and though desiring his welfare yet from inability to do anything wait helplessly, like a cow whose calf hath been tethered. As friends grieve for friends that are plunged into distress, so those well-wishers also grieve upon beholding their lord plunged into grief. Even thou hast many friends whom thou hadst worshipped before. Even thou hast many friends after thy heart, who feel for thy kingdom and who desire to take a state of thy calamities on themselves. Do not frighten those friends, and do not suffer them to abandon thee on beholding thee afflicted with fear. Desiring to test thy might, manliness, and understanding, and wishing also to encourage thee, I have said all this for enhancing thy energy. If thou understandest what I have said, and if all I have said appears proper and sufficient, then, O Sanjaya, muster thy patience and gird up thy lions for victory. We have a large number of treasure-houses unknown to thee. I alone know of their existence, and no other person. I will place all these at thy disposal. Thou hast also, O Sanjaya, more than one friend who sympathise with thee in thy joys and woes, and who, O hero, never retreat from the field of battle. O grinder of foes, allies such as these, always play the part of faithful counsellors to a person who seeketh his own welfare and desireth to acquire what is agreeable to himself.'
"Kunti continued, 'Hearing this speech of his mother fraught with excellent words, and sense, the despair that had overtaken Sanjaya's heart left instantly, although that prince was not gifted with great intelligence. And the son said, 'When I have thee that are so observant of my future welfare for my guide, I shall certainly either rescue my paternal kingdom that is sunk in water or perish in the attempt. During thy discourse I was almost a silent listener. Now and then only I interposed a word. It was, however, only with the view of drawing thee out, so that I might hear more on the subject. I have not been satiated with thy words, like a person not satiated with drinking amrita. Deriving support from any allies, behold, I gird up my loins for repressing my foes and obtaining victory.'
"Kunti continued, 'Pierced by the wordy arrows of his mother, the son roused himself like a steed of proud mettle and achieved all that his mother had pointed out. When a king is afflicted by foes and overcome with despair, his minister should make him hear this excellent history that enhanceth energy and inspireth might. Indeed, this history is called Jaya and should be listened to by every one desirous of victory. Indeed, having listened to it, one may soon subjugate the whole earth and grind his foes. This history causeth a woman to bring forth a heroic son, the woman quick with child that listeneth to it repeatedly, certainly giveth birth to a hero. The Kshatriya woman that listeneth to it bringeth forth a brave son of irresistible prowess, one that is foremost in learning, foremost in ascetic austerities, foremost in liberality, devoted to asceticism, blazing forth with Brahmic beauty, enumerable with the good, radiant with effulgence, endued with great might, blessed, a mighty car-warrior, possessed of great intelligence, irresistible (in battle), ever victorious, invincible, a chastiser of the wicked and a protector of all practisers of virtue.'"
SECTION CXXXVII
"Kunti said, 'Say unto Arjuna, these words, when thou wert brought forth in the lying-in room and when I was sitting in the hermitage surrounded by ladies, a celestial and delightful voice was heard in the sky, saying, 'O Kunti, this thy son will rival the deity of a thousand eyes. This one will vanquish in battle all the assembled Kurus. Aided by Bhima, he will conquer the whole Earth and his fame will touch the very heavens. With Vasudeva as his ally, he will slay the Kurus in battle and recover his lost paternal share in the kingdom. Endued with great prosperity, he will, with his brothers, perform three great sacrifices.' O thou of unfading glory, thou knowest how steady, in truth, is Vibhatsu, otherwise called Savyasachin, how irresistible he is. O thou of Dasarha's race, let it be as that (celestial) voice said. If, O thou of Vrishni's race, there is anything like righteousness, those words will be true, for then, Krishna, thou wilt thyself accomplish it all. I do not doubt what that voice said. I bow to righteousness which is superior to all. It is righteousness that supports all creatures. Thou shalt say these words unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion, thou shalt say these words, 'The time hath come for that in view of which Kshatriya lady bringeth forth a son! They that are foremost among men never become cheerless when they have hostilities to wage--Thou knowest what the state of Bhima's mind is. That grinder of foes is never pacified until he exterminates his foes. Thou shalt, O Madhava, next say unto the auspicious Krishna of great fame, that daughter-in-law of the high-souled Pandu, who is conversant with the details of every virtue, these words, 'O thou that art highly blessed, O thou of noble parentage, O thou that art endued with great fame, that becoming behaviour which thou always showest towards my sons is, indeed, worthy of thee.' Thou must also say unto the sons of Madri who are always devoted to Kshatriya virtues, these words, 'Covet ye more than life itself, those enjoyments that are acquired by prowess. Objects won by prowess always please the heart of a person that liveth according to Kshatriya practices. Engaged as ye are in acquiring every kind of virtue, before your eyes the princess of Panchala was addressed in cruel and abusive epithets. Who is there that can forgive that insult? The deprivation of their kingdom grieved me not. Their defeat at dice grieved me not. But that noble and fair Draupadi, however, while weeping in the midst of the assembly, had to hear those cruel and insulting words is what grieveth me most. Alas, exceedingly beautiful Krishna, ever devoted to Kshatriya virtues, found no protector on that occasion, though she was wedded to such powerful protectors. O thou of mighty arms, say unto that tiger among men, Arjuna, that foremost of all wielders of weapons, that he should always tread in the path that may be pointed out by Draupadi. Thou knowest it very well, Kesava, that Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are capable of making the very gods go the way of all creatures. Is not this an insult to them that (their wife) Krishna was dragged into the assembly? O Kesava, recall to their remembrance all those cruel and harsh words that Dussasana said unto Bhima in the very presence of all the warriors of Kuru's race. Enquire (in my name) after the welfare of the Pandavas with their children and Krishna. Say unto them, O Janardana, that I am well. Go thou on thy auspicious way, and protect my sons!'
"Vaisampayana continued, 'Saluting and walking round her, the mighty-armed Krishna whose gait resembled the majestic gait of the lion, then issued out of Pritha's abode. And he then dismissed those chiefs among the Kurus with Bhishma at their head (who had followed him), and taking Karna upon his chariot, left (the Kuru city), accompanied by Satyaki. And after he of Dasarha's race had departed, the Kurus assembled together and began to talk of that highly wonderful and marvellous incident connected with him. And they said, 'Overcome with ignorance, the whole earth hath been entangled in the meshes of death!' And they also said, 'Through Duryodhana's folly, all this is doomed to destruction.'
'Having issued out of the (Kuru) city, that foremost of persons proceeded, deliberating with Karna for a long time. And that delighter of all the Yadavas then dismissed Karna and urged his steeds to greater speed. And driven by Daruka, those swift coursers endued with the speed of the tempest of the mind, went on as if drinking the skies. And quickly traversing a long way like fleet hawks, they reached Upaplavya very soon, bearing the wielder of Saranga.'"
SECTION CXXXVIII
"Vaisampayana said, 'Hearing the words of Kunti, the mighty car-warriors, Bhishma and Drona, then spoke these words unto the disobedient Duryodhana, 'Hast thou, O tiger among men, heard the fierce words of grave import, excellent and consistent with virtue, that Kunti had spoken in the presence of Krishna? Her sons will act according to them, especially as they are approved by Vasudeva. O Kaurava, they will not assuredly desist, without their share of the kingdom (being given to them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi also was afflicted by thee in the assembly. They were, however, bound then by the bounds of truth and it was for this that, they tolerated that treatment. Obtaining Arjuna now, who is skilled in every weapon, and Bhima of firm resolution, and Gandiva and the couple of (inexhaustible) quivers, and that car (of Arjuna) and that banner (bearing the device of the ape), and Nakula and Sahadeva, both endued with great might and energy, and Vasudeva also, as his allies, Yudhishthira will not forgive (thee). O mighty-armed one, thou hast witnessed with thy own eyes how intelligent Arjuna vanquished us all in battle before, in the city of Virata. Indeed, after this, that Ape-bannered (warrior) consumed in battle, taking up his fierce weapons, those Danavas of terrible deeds called the Nivatakavachas. On the occasion also of the tale of cattle, when captured by the Gandharvas, this Karna and all these thy counsellors and thyself accoutred in mail and on thy car, were all liberated from the grasp of the Gandharvas by that Arjuna. That is a sufficient proof. Therefore, O foremost of the Bharatas, with all thy brothers make peace with the sons of Pandu. Save this whole earth from the Destruction's jaws. Yudhishthira is thy elder brother, virtuous in behaviour, affectionate towards thee, sweet-speeched and learned. Abandoning thy sinful intentions, unite thyself with that tiger among men. If Pandu's son beholdeth thee divested of thy bow, and without the wrinkles of rage on thy brow, and cheerful, even that would be for the good of our race. Approaching with all thy counsellors embrace him fraternally. O repressor of foes, salute the king respectfully as before. And let Yudhishthira, the son of Kunti, the elder brother of Bhima, hold from affection, thy saluting self with his arms. And let that foremost of smiters, Bhima, possessed of leonine shoulders and thighs round, and long, and mighty arms, embrace thee. And then let that son of Kunti, Dhananjaya, called also Partha, of eyes like lotus-petals, and curly hair and conch-like neck salute thee respectfully. Then let those tigers among men, the twin Aswins, unrivalled on earth for beauty, wait on thee with affection and reverence as on their preceptor. And let all the kings with him of Dasarha's race at their head, shed tears of joy. Abandoning thy pride, unite thyself with thy brothers. Rule thou the whole earth, with thy brothers. Let all the kings joyfully return to their respective homes, having embraced one another. There is no need of battle, O king of kings. Listen to the dissuasions of thy friends. In the battle that will ensue a great destruction of the Kshatriyas is certainly indicated. The stars are all hostile. The animals and birds have all assumed fearful aspects. Diverse portents, O hero, are visible, all indicating the slaughters of the Kshatriyas. All these portents, again, are particularly visible in our abodes. Blazing meteors are afflicting thy host. Our animals are all cheerless and seem, O king, to be crying. Vultures are wheeling around thy troops. Neither the city nor the palace looks as before. Jackals, setting forth ominous yells, are running about the four quarters which are ablaze with conflagrations. Obey thou the counsels of thy father and mother as also of ourselves who are thy well-wishers. War and peace, O thou of mighty arms, are within thy control. If, O grinder of foes, thou dost not act according to the words of thy friends, thou shalt have to repent upon beholding thy army afflicted with the arrows of Partha. Hearing in battle the terrible yells uttered by the mighty Bhima and the twang of Gandiva, thou wilt remember our these words. Indeed, if what we say appears unacceptable to thee, then it will be as we say.'"
SECTION CXXXIX
"Vaisampayana said, 'Thus addressed by them, Duryodhana, contracting the space between his eye-brows, became cheerless, and with face bent down began to cast oblique glances. And he said not a word in reply. Beholding him cheerless, those bulls among men, Bhishma and Drona, looking at each other, once more addressed him, and said (these words).'
"Bhishma said, 'What can be a matter of greater grief to us than that we shall have to light against that Yudhishthira who is devoted to the service of his superiors, destitute of envy, conversant with Brahma, and truthful in speech.'
"Drona said, 'My affection for Dhananjaya is greater than that which I bear for my son Aswatthaman. There is greater reverence also and humility (towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in observance of the Kshatriya duties, I shall have to light even against that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya profession. That Vibhatsu who hath no other bowman in the world as his equal, hath, through my grace, acquired this superiority over all bowmen. He that hateth his friends, he that is of wicked disposition, he that denieth Godhead, he that is crooked and deceitful, never obtaineth the worship of the righteous, like an ignorant person present at a sacrifice. Though dissuaded from sin, a sinful man would still wish to commit sinful acts; while he that is righteous, though tempted by sin, would not yet abandon righteousness. Though thou hast conducted thyself with falsehood and deceit towards them, the Pandavas are still desirous of doing what is agreeable to thee. As regards thyself, O thou best of the Bharatas, all thy faults are calculated to bring about disasters on thee. Thou hast been addressed by the eldest of the Kurus, by me, by Vidura, and by Vasudeva. Thou dost not yet understand what is beneficial for thyself. I have a large force,--with this conviction thou desirest to pierce the Pandava host, abounding with heroes, like the current of the Ganga piercing the ocean abounding with sharks and alligators and makaras. Having obtained Yudhishthira's prosperity like the cast off robes or garlands of another, thou regardest it as thy own. If the son of Pritha and Pandu stayeth even in the woods with Draupadi, and surrounded by his armed brothers, who is there, even in the possession of a kingdom, that is competent to vanquish him? In the presence of even that Ailavila (Kuvera) under whose command all the Yakshas live as servants, Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera's abode and having procured wealth therefrom, the Pandavas are now desirous of attacking thy swelling kingdom and winning sovereignty for themselves. (As regards us two), we have made gifts, poured libations on fire, studied (the scriptures), and gratified the Brahmanas by presents of wealth. The (allotted) periods of our life have also run out. Know that our work has been done. (As regards thyself however), giving up happiness, kingdom, friends, and wealth, great will be thy calamity if thou seekest war with the Pandavas. How canst thou vanquish the son of Pandu, when Draupadi who is truthful in speech and devoted to rigid vows and austerities, prayeth for his success? How wilt thou vanquish that son of Pandu who hath Janardana. for his counsellor, and who hath for a brother that Dhananjaya who is the foremost of wielders of weapons? How wilt thou vanquish that son of Pandu, of severe austerities, who hath for his allies so many Brahmanas, endued with intelligence and mastery over their senses? In accordance with what a prosperity-wishing friend should do when he sees his friends sinking in an ocean of distress, I again tell thee, there is no necessity for war. Make peace with those heroes for the sake of prosperity to the Kurus. Do not court defeat, with thy sons, counsellors, and the army!'"
SECTION CXL
"Dhritarashtra said, 'O Sanjaya, in the midst of all the princes and the servants, the slayer of Madhu took Karna upon his car and went out (of our city). What did that slayer of hostile heroes, that one of immeasurable soul, say unto Radha's son? What conciliatory words did Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words were, mild or fierce, that Krishna, possessed of a voice deep as that of newly-risen clouds during the rainy season said unto Karna?'
"Sanjaya said, 'Listen to me, O Bharata, as I repeat in due order those words, both intimidating and mild, agreeable and consistent with virtue, true and beneficial, and pleasing to the heart, which the slayer of Madhu, of immeasurable soul, said unto Radha's son.'
"Vasudeva said, 'O son of Radha, thou hast worshipped many Brahmanas fully conversant with the Vedas. With concentrated attention and mind free from envy thou hast also (on many an occasion) enquired of them after truth. Thou knowest, therefore, O Karna, what the eternal saying of the Vedas are. Thou art also well-versed in all the subtle conclusions of the scriptures. It is said by those conversant with the scriptures that the two kinds of sons called Kanina and Sahoda that are born of a maiden, have him for their father who weddeth the maid. Thou, O Karna, hast been born in this way. Thou art, therefore, morally the son of Pandu. Come, be a king, according to the injunction of the scriptures. On the side of thy father, thou hast the sons of Pritha, on the side of thy mother, thou hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou hast these two for thy own. Proceeding this very day with me hence, O sire, let the Pandavas know thee as a son of Kunti born before Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and the invincible son of Subhadra, will all embrace thy feet. All the kings and princes, again, that have been assembled for the Pandava-cause, and all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and princesses bring golden and silver and earthen jars (full of water) and delicious herbs and all kinds of seeds and gems, and creepers, for thy installation. During the sixth period, Draupadi also will come to thee (as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul, pour libations of clarified butter on the (sacred) fire, and let those Brahmanas regarding all the four Vedas as authoritative (and who are acting as priests unto the Pandavas), perform the ceremony of thy installation. Let the family priest of the Pandavas who is devoted to Vedic rites, and those bulls among men-those brothers, the five sons of Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis, and myself also, install thee as the lord of the whole earth. Let Dharma's son Yudhishthira, of righteous soul and rigid vows, be thy heir presumptive, ruling the kingdom under thee. Holding the white chamara in his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on the same car behind thee. After thy installation is over, let that other son of Kunti, the mighty Bhimasena, hold the white umbrella over thy head. Indeed, Arjuna then will drive thy car furnished with a hundred tinkling bells, its sides covered with tiger-skins, and with white steeds harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi, and the Panchalas with that mighty car-warrior Sikhandin, will all proceed behind thee. I myself, with all the Andhakas and the Vrishnis, will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O king, be numbered with thy relatives. Enjoy the sovereignty of the earth, O thou of mighty arms, with thy brothers the Pandavas, with yapas and homas and auspicious rites of diverse kinds performed in thy honour. Let the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the Shuchupas, and the Venupas, all walk before thee. Let chanters and panegyrists praise thee with innumerable laudatory hymns. Let the Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there be, this day, a brotherly union between thee and thy brothers, the sons of Pandu."
SECTION CXLI
"Karna said, 'Without doubt, O Kesava, thou hast said these words from thy love, affection, and friendship for me, as also in consequence of thy desire of doing me good, O thou of Vrishni's race. I know all that thou hast said unto me. Morally, I am the son of Pandu, as also in consequence of the injunctions of the scriptures, as thou, O Krishna, thinkest. My mother, while a maiden, bore me in her womb, O Janardana, through her connection with Surya. And at the command of Surya himself, she abandoned me as soon as I was born. Even thus, O Krishna, I came into the world. Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld me, took me to his home, and from her affection for me, Radha's breasts were filled with milk that very day, and she, O Madhava, cleansed my urine and evacuations. How can one like us, conversant with duties and ever engaged in listening to scriptures deprive her of her Pinda? So also Adhiratha of the Suta class regardeth me as a son, and I too, from affection, always regard him as (my) father. O Madhava, that Adhiratha, O Janardana, from paternal affection caused all the rites of infancy to be performed on my person, according to the rules prescribed in the scriptures. It is that Adhiratha, again, who caused the name Vasusena to be bestowed upon me by the Brahmanas. When also I attained to youth, I married wives according to his selections. Through them have been born my sons and grandsons, O Janardana. My heart also, O Krishna, and all the bonds of affection and love, are fixed on them. From joy or fear. O Govinda. I cannot venture to destroy those bonds even for the sake of the whole earth or heaps of gold. In consequence also of my connection with Duryodhana of Dhritarashtra's race, I have, O Krishna, enjoyed sovereignty for thirteen years, without a thorn on my side. I have performed many sacrifices, always however in connection with persons of the Suta tribe. All my family rites and marriage rites have been performed with the Sutas. Obtaining me, O Krishna, Duryodhana hath, O thou of Vrishni's race, made this preparations for an armed encounter and provoked hostilities with the sons of Pandu. And it is for this, O Achyuta, that in the battle (that will ensue), I, O Krishna, have been chosen as the great antagonist of Arjuna to advance against him in a single combat. For the sake of death, or the ties of blood, or fear, or temptation, I cannot venture, O Janardana, to behave falsely towards the intelligent son of Dhritarashtra. If I do not now engage in a single combat with Arjuna, this will, O Hrishikesa, be inglorious for both myself and Partha. Without doubt, O slayer of Madhu, thou hast told me all this for doing me good. The Pandavas also, obedient as they are to thee, will, without doubt, do all that thou hast said. Thou must, however, conceal this our discourse for the present, O slayer of Madhu. Therein lies our benefit, I think, O delighter of all the Yadavas. If king Yudhishthira, of virtuous soul and well-controlled senses, cometh to know me as the firstborn son of Kunti, he will never accept the kingdom. If, again, O slayer of Madhu, this mighty and swelling empire becometh mine. I shall, O repressor of foes, certainly make it over to Duryodhana only. Let Yudhishthira of virtuous soul become king for ever. He that hath Hrishikesa for his guide, and Dhananjaya and that mighty car-warrior Bhima for his combatants, as also Nakula and Sahadeva, and the sons of Draupadi, is fit, O Madhava, to rule over the whole earth. Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena's uncle Kuntibhoja of high soul and possessed of steeds endued with the colours of the rainbow, the mighty car-warrior Syenajit, Sanka the son of Virata, and thyself, O Janardana, like an ocean,--great is this assemblage, O Krishna, of Kshatriyas (that hath been made by Yudhishthira). This blazing kingdom, celebrated among all the kings of the earth, is already won (by Yudhishthira). O thou of Vrishni's race, a great sacrifice of arms is about to be celebrated by Dhritarashtra's son. Thou, O Janardana, wilt be the Upadrashtri of that sacrifice. The office of Adhyaryu also, O Krishna, in that sacrifice, will be thine. The ape-bannered Vibhatsu accoutred in mail will be the Hotri (his bow), Gandiva will be the sacrificial ladle, and the prowess of the warriors will be the clarified butter (that is to be consumed). The weapons called Aindra, Pasupata, Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the mantras (of that sacrifice). Resembling his father, or perhaps, excelling him in prowess, Subhadra's son (Abhimanyu) will be the chief Vedic hymn to be chanted. That destroyer of elephant ranks that utterer of fierce roars in battle, that tiger among men, the exceedingly mighty Bhima, will be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that sacrifice. The sounds of conchs, tabors, and drums, and the leonine roaring rising high in the welkin, will be the calls upon the invited to eat. The two sons of Madri, Nakula and Sahadeva, of great fame and prowess, will be the slayers of the sacrificial animals; rows of bright cars furnished with standards of variegated hue, will, O Govinda, be stakes (for tying the animals), O Janardana, in this sacrifice. Barbed arrows and Nalikas, and long shafts, and arrows with heads like calf's tooth, will play the part of spoons (wherewith to distribute the Soma juice) while Tomaras will be the vessels of Soma, and bows will be pavitras. The swords will be Kapalas, the heads (of slain warriors) the Purodasas and the blood of warriors the clarified butter. O Krishna, in this sacrifice. The lances and bright maces (of the warriors) will be pokers (for stirring the sacrificial fire) and the corner stakes (for keeping the fire-wood from falling down). The disciples of Drona and Kripa, the son of Saradwat, will be the Sadasyas (assisting priests). The arrows shot by the wielder of Gandiva and by (other) mighty car-warriors, and by Drona and Drona's son, will play the part of ladles for distributing the Soma. Satyaki will discharge the duties of the chief assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra's son will be installed as the performer, while this vast army will be his wife. O thou of mighty arms, when the nocturnal rites of sacrifice will begin, the mighty Ghatotkacha will play the part of the slayer of (devoted) victims. The mighty Dhrishtadyumna, who sprang into life from the sacrificial fire, having for its mouth the rites celebrated with mantras, will, O Krishna, be the Dakshina of that sacrifice. For those harsh words, O Krishna, that I said before unto the sons of Pandu for the gratification of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed with repentance. When O Krishna, thou wilt behold me slain by Arjuna, then will the Punachiti of this sacrifice commence. When the (second) son of Pandu will drink the blood of the loudly roaring Dussasana, then will the Soma-drinking of this sacrifice have taken place! When the two princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona and Bhishma, then, O Janardana, will this sacrifice be suspended for an interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava, will this sacrifice of Dhritarashtra's son be concluded. When the wives of Dhritarashtra's sons and grandsons assembled together, deprived, O Kesava, of their husbands and sons and without protectors, will indulge in lamentations with Gandhari in their midst, on the field of battle haunted by dogs and vultures and other carnivorous birds, then, O Janardana, will the final bath of this sacrifice take place.
'I pray to thee, O bull of the Kshatriya race, let not the Kshatriyas, old in learning and old in years, perish miserably, O Janardana, for thy sake. Oh, let this swelling host of Kshatriyas perish by means of weapons on that most sacred of all spots in the three worlds, viz. Kurukshetra, O Kesava. O thou of eyes like lotus-leaves, accomplish on this spot what thou hast in thy mind, so that, O thou of Vrishni's race, the whole Kshatriya order may attain to heaven. As long, O Janardana, as the hills and the rivers will last, so long will the fame of these achievements last. The Brahmanas will recite this great war of the Bharatas. The fame, O thou of Vrishni's race, that they achieve in battles is the wealth that Kshatriyas own. O Kesava, bring Kunti's son (Arjuna) before me for battle, keeping for ever this our discourse a secret, O chastiser of foes.'"
SECTION CXLII
"Sanjaya said, 'Hearing these words of Karna, Kesava, that slayer of hostile heroes, spoke unto him these words smilingly, 'Do not the means of winning an empire recommend themselves to thee. O Karna? Wishest thou not to rule over the whole earth given by me to thee? The victory of the Pandavas, therefore, is very certain. There seems to be no doubt in this. The triumphal banner of Pandu's son, with the fierce ape on it, seems to be already set up. The divine artificer, Bhaumana, hath applied such celestial illusion (in its construction) that it standeth high, displayed like Indra's banner. Various celestial creatures of terrific shape, indicating victory, are seen on that standard. Extending for a yojana upwards and all around, that beautiful standard of Arjuna, resembling fire in radiance, is never, O Karna, when set up, obstructed by hills or trees. When thou wilt behold in battle Arjuna, on his car drawn by white steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons, and when thou wilt hear the twang of Gandiva piercing the welkin like the very thunder, then all signs of the Krita, the Treta, and the Dwapara ages will disappear (but, instead, Kali embodied will be present). When thou wilt behold in battle Kunti's son, invincible Yudhishthira, devoted to Yapa and Homa and resembling the very sun in brilliance, protecting his own mighty army and burning the army of his foes, then all signs of the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt behold in battle the mighty Bhimasena dancing, after having quaffed the blood of Dussasana, like a fierce elephant with rent temples after having killed a mighty antagonist, then all signs of the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt behold in battle Arjuna checking Drona and Santanu's son and Kripa and king Suyodhana, and Jayadratha of Sindhu's race, all rushing fiercely to the encounter, then all signs of the Krita, the Treta and the Dwapara ages will disappear. When thou wilt behold in battle the two mighty sons of Madri,--those heroic car-warriors, capable of breaking into pieces all hostile cars,--agitating, from the very moment when weapons will begin to clash, the army of Dhritarashtra's sons like a couple of infuriated elephants, then all signs of the Krita, the Treta and the Dwapara ages will disappear. Returning hence, O Karna, say unto Drona and Santanu's son and Kripa that the present month is a delightful one, and that food, drink, and fuel are abundant now. All plants and herbs are vigorous now, all trees full of fruits, and flies there are none. The roads are free from mire, and the waters are of agreeable taste. The weather is neither very hot nor very cold and is, therefore, highly pleasant. Seven days after, will be the day of the new moon. Let the battle commence then, for that day, it hath been said, is presided over by Indra. Say also unto all the kings that have come for battling that I will fully accomplish the desire cherished by them. Indeed, all the kings and princes that are obedient to the orders of Duryodhana, obtaining death by weapons, will attain to an excellent state.'"
SECTION CXLIII
"Sanjaya said, 'Hearing these beneficial and auspicious words of Kesava, Karna worshipped Krishna, the slayer of Madhu, and said these words, 'Knowing (everything), why dost thou yet, O thou of mighty arms, seek to beguile me? The destruction of the whole earth that is at hand for its cause, Sakuni, and myself, and Dussasana, and king Duryodhana, the son of Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at hand between the Pandavas and the Kurus which will cover the earth with bloody mire. All the kings and princes following the lead of Duryodhana, consumed by the fire of weapons will proceed to the abode of Yama. Diverse frightful visions are seen, O slayer of Madhu, and many terrible portents, and fierce disturbances also. All these omens, making the hairs (of the spectators) stand on their ends, indicate, O thou of Vrishni's race, the defeat of Dhritarashtra's son and the victory of Yudhishthira. That fierce planet of great effulgence, Sanaischara (Saturn), is afflicting the constellation called Rohini, in order to afflict greatly the creatures of the earth. The planet Angaraka (Mars), wheeling, O slayer of Madhu, towards the constellation Jeshthya, approacheth towards Anuradhas, indicating a great slaughter of friends. Without doubt, O Krishna, a terrible calamity approacheth the Kurus when specially, O thou of Vrishni's race, the planet Mahapat afflicteth the constellation Chitra. The spot on the lunar disc hath changed its position; and Rahu also approacheth towards the sun. Meteors are falling from the sky with loud noise and trembling motion. The elephants are sending forth frightful cries, while the steeds, O Madhava, are shedding tears, without taking any delight in food and drink. They say, O thou of mighty arms, that on the appearance of these portents, a terrible calamity approacheth, productive of a great slaughter. O Kesava, amongst the steeds, elephants and soldiers, in all the divisions of Duryodhana's army, it is seen, O slayer of Madhu, that while small is the food these take, ample is the excreta they evacuate. The wise have said that this is an indication of defect. The elephants and steeds of the Pandavas, O Krishna, all seem to be cheerful, while all the animals wheel along their right. This also is an indication of their success. The same animal, O Kesava, pass by the left side of Duryodhana's army, while incorporeal voices are constantly heard (over their heads). All this is an indication of defeat. All auspicious birds, such as peacocks, swans, cranes, Chatakas, Jivajivas, and large flights of Vakas, follow the Pandavas, while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and herds, follow the Kauravas. The drums in the army of Dhritarashtra's son yield no sounds, while those of the Pandavas yield sounds without being struck. The wells in the midst of Duryodhana's encampment send forth loud roars like those of huge bulls. All this is an indication of defeat. The gods are showering flesh and blood, O Madhava, on Duryodhana's soldiers. Vapoury edifices of great effulgence with high walls, deep trenches, and handsome porches, are suddenly appearing in the skies (over the Kuru encampment). A black circle surrounding the solar disc appears to the view. Both twilights at sunrise and sunset indicate great terrors. The jackals yell hideously. All this is an indication of defeat. Diverse birds, each having but one wing, one eye, and one leg, utter terrible cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with black wings and red legs hover over the Kuru encampment at nightfall. All this is an indication of defeat. The soldiers of Duryodhana betray hatred for Brahmanas first, and then for their preceptors, and then for all their affectionate servants. The, eastern horizon of (Duryodhana's encampment) appeareth red; the southern of the hue of weapons; and western, O slayer of Madhu, of an earthy hue. All the quarters around Duryodhana's encampment seem, O Madhava, to be ablaze. In the appearance of all these portents, great is the danger that is indicated.
'I have in a vision, O Achyuta, beheld Yudhishthira ascending with his brothers a palace supported by a thousand columns. All of them appeared with white head-gears and in white robes. And all of them appeared to me to be seated on white seats. In the midst of the same vision, thou, O Janardana, wast beheld by me to be employed in enveloping the blood-dyed earth with weapons. Yudhishthira at the same time, of immeasurable energy, ascending upon a heap of bones, was gladly eating buttered payasa of a golden cup. I further beheld Yudhishthira to be employed in swallowing the earth handed over to him by thee. This indicates that he will verily rule the earth I beheld that tiger among men, Vrikodara, of fierce deeds, standing on the summit, mace in hand, and as if devouring this earth. This plainly indicates that he will slay all of us in fierce battle. It is known to me, O lord of the senses, that victory is there where righteousness is. I saw also Dhananjaya, the wielder of Gandiva, seated on the back of a white elephant, with thee, O lord of the senses, and blazing forth with great beauty. I have no doubt, O Krishna, that ye will slay in battle all the kings headed by Duryodhana. I saw Nakula and Sahadeva and that mighty car-warrior Satyaki, adorned with white bracelets, white cuirasses, white garlands, and white robes. This tiger among men were seated upon excellent vehicles borne on the shoulders of men. And I saw that umbrellas were held over the heads of all the three. Amongst the soldiers of Dhritarashtra's son, these three, O Janardana, were beheld by me decked with white head-gears. Know, O Kesava, that those three were Aswatthaman, Kripa, and Kritavarman of Satwata's race. All other kings, O Madhava, were seen by me to have blood-red head-ears. I saw also, O thou of mighty arms, that those mighty car-warriors Bhishma and Drona, ascending on a vehicle drawn by camels, and by myself, and Dhritarashtra's son, proceeded, O lord, to the quarter, O Janardana, ruled by Agastya. This indicates that we shall soon have to proceed to Yama's abode. I have no doubt that myself and the other kings, indeed, the entire assemblage of Kshatriyas shall have to enter into the Gandiva fire.'
"Krishna said, 'Indeed, the destruction of the earth is at hand when my words, O Karna, do not become acceptable to thy heart. O sire, when the destruction of all creatures approacheth, wrong assuming the semblance of right leaveth not the heart.'
"Karna said, 'If, O Krishna, we come out of this great battle that will be so destructive of heroic Kshatriyas, with life, then, O thou of mighty arms may we meet here again. Otherwise, O Krishna, we shall certainly meet in heaven. O sinless one, it seemeth to me now that there only it is possible for us to meet.'
"Sanjaya said, 'Having spoken these words, Karna closely pressed Madhava to his bosom. Dismissed by Kesava, he then descended from the car. And riding on his own car decked with gold, Radha's son greatly dejected, came back with us!'"
SECTION CXLIV
"Vaisampayana said, 'Upon the failure of Krishna's solicitations (for peace), and after he had started for the Pandavas from the Kurus, Kshatri approached Pritha and said these words slowly in grief, 'O mother of living children, thou knowest that my inclination is always for peace, and although I cry myself hoarse, yet Suyodhana doth not accept my words. King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas, Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies, stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to righteousness only, like a weak man, though he is possessed of great strength. King Dhritarashtra here, though old in years, doth not effect peace, and intoxicated with pride of children, treadeth a sinful path. In consequence of the wickedness of Jayadratha and Karna and Dussasana and Suvala's son, intestine dissensions will break out. They that behave unrighteously towards him that is righteous, verily that sin of theirs soon produceth its consequences. Who is there that will not be filled with sorrow at the sight of the Kurus persecuting righteousness in this way? When Kesava returneth without being able to bring about peace, the Pandavas will certainly address themselves for battle. Thereupon, the sin of the Kurus will lead to a destruction of heroes. Reflecting on all this, I do not get sleep by day or by night.'
"Hearing these words uttered by Vidura, who always wished her sons the accomplishment of their objects, Kunti began to sigh heavily, afflicted with grief, and began to think within herself, 'Fie to wealth, for the sake of which this great slaughter of kinsmen is about to take place. Indeed, in this war, they that are friends will sustain defeat. What can be a greater grief than this that the Pandavas, the Chedis, the Panchalas, and the Yadavas, assembled together, will fight with the Bharatas? Verily, I behold demerit in war. (On the other hand) if we do not fight, poverty and humiliation would be ours. As regards the person that is poor, even death is beneficial (to him). (On the other band) the extermination of one's kinsmen is not victory. As I reflect on this, my heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu, the preceptor (Drona), who is the foremost of warriors, and Karna, having embraced Duryodhana's side, enhance my fears. The preceptor Drona, it seemeth to me, will never fight willingly against his pupils. As regards the Grandsire, why will he not show some affection for the Pandavas? There is only this sinful Karna then, of deluded understanding and ever following the deluded lead of the wicked Duryodhana, that hateth the Pandavas. Obstinately pursuing that which injureth the Pandavas, this Karna is, again, very powerful. It is this which burneth me at present. Proceeding to gratify him. I will today disclose the truth and seek to draw his heart towards the Pandavas. Pleased with me, while I was living in the inner apartments of the palace of my father, Kuntibhoja, the holy Durvasa gave me a boon in the form of an invocation consisting of mantras. Long reflecting with a trembling heart on the strength or weakness of those mantras and the power also of the Brahmana's words, and in consequence also of my disposition as a woman, and my nature as a girl of unripe years, deliberating repeatedly and while guarded by a confidential nurse and surrounded by my waiting-maids, and thinking also of how not to incur any reproach, how to maintain the honour of my father, and how I myself might have an accession of good fortune without being guilty of any transgression, I, at last, remembered that Brahmana and bowed to him, and having obtained that mantras from excess of curiosity and from folly, I summoned, during my maidenhood, the god Surya. He, therefore, who was held in my womb during my maidenhood,--why should he not obey my words that are certainly acceptable and beneficial to his brothers? And reflecting in this strain, Kunti formed an excellent resolution. And having formed that resolution, she went to the sacred stream called after Bhagiratha. And having reached the banks of Ganga, Pritha heard the chanting of the Vedic hymns by her son, endued with great kindness and firmly devoted to truth. And as Karna stood with face directed to the east and arms upraised, then helpless Kunti, for the sake of her interest stayed behind him, waiting the completion of prayers. And the lady of Vrishni's race, that wife of Kuru's house, afflicted by the heat of the sun began to look like a faded garland of lotuses. And, at last, she stood in the shade afforded by the upper garments of Karna. And Karna, of regulated vows, said his prayers until his back became heated by the rays of the sun. Then turning behind, he behold Kunti and was filled with surprise. And saluting him in proper form and with joined palms that foremost of virtuous persons, endued with great energy and pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the following words)."'
SECTION CXLV
"Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady, hast thou come here? Tell me what I am to do for thee?'
"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy father. Thou, O Karna, art not born in the Suta order. Believe what I say. Thou wert brought forth by me while a maiden. I held thee first in my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that divine Surya who blazeth forth in light and maketh everything visible, O foremost of all wielders of weapons, begat thee upon me. O irresistible one, thou, O son, wert brought forth by me in my father's abode, decked with (natural) ear-rings and accoutred in a (natural) coat of mail, and blazing forth in beauty. That thou, without knowing thy brothers, shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is not proper. It is improper in thee especially, O son. The gratification of one's father and one's mother, who is the sole displayer of affection (for her child), hath, O son, in the matter of ascertaining the duties of men, been declared to be the highest of all duties. Acquired formerly by Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested by wicked persons. Snatching it back from Dhritarashtra's sons, do thou enjoy that prosperity. Let the Kurus behold today the union of Karna and Arjuna. Beholding thee and thy brother united together in bonds of brotherly love, let those wicked persons bow down unto ye. Let Karna and Arjuna be named in the same breath as Rama and Janardana. If you two are united together, what cannot be accomplished in the world? O Karna, surrounded by thy brothers, thou wilt, without doubt, blaze forth like Brahma Himself, surrounded by the gods on the platform of a great sacrifice. Endued with every virtue, thou art the first of all my relations. Let not the epithet Suta's son attach to thee. Thou art a Partha, endued with great energy.'"
SECTION CXLVI
"Vaisampayana said (After Kunti had said this), Karna heard an affectionate voice issued out of the solar circle. Coming from a great distance, that voice was uttered by Surya himself with paternal affection. (And it said)--The words said by Pritha are true. O Karna, act according to the words of thy mother. O tiger among men, great good will result to thee if thou fully followest those words.'
"Vaisampayana continued, 'Though, thus addressed by his mother, and by also his father Surya himself, Karna's heart did not yet waver, for he was firmly devoted to truth. And he said, 'O Kshatriya lady, I cannot admit what thou hast said, viz., that obedience to thy commands constituteth (in my case) the highest of my duties. O mother, I was abandoned by thee as soon as I was born. This great injury, involving risk to life itself, that thou didst me, hath been destructive of my achievements and fame. If, indeed, I am a Kshatriya, I have, for thee, been deprived of all the rites of a Kshatriya. What enemy would have done me a greater injury? Without showing me mercy, when thou shouldst have shown it, and having kept me divested of all the rites (that are obligatory in consequence of the order of my birth), thou wouldst however, lay thy command on me today! Thou hadst never before sought my good as a mother should. Thou addressest me today, however, desiring to do good to thyself. Who is there that would not be afraid of Dhananjaya having Krishna with him (for the driver of his car)? If, therefore, I go today unto the Parthas, who is there that would not regard me as doing so from fright? Hitherto, nobody knew me to be their brother. If, giving out on the eve of battle that I am their brother, I go to the Pandavas, what would all the Kshatriyas say? Furnished with every object of desire, and worshipped by them with a view to make me happy, how can I render that friendship of Dhritarashtra's sons utterly futile? Having provoked hostilities with others, they always wait on me respectfully, and always bow down to me, as the Vasus bow down to Vasava. They think that aided by my might, they are capable of encountering the foe. How can I then frustrate that cherished hope of theirs? With me as their boat, they desire to cross the impassable ocean of battle. How can I then abandon them that are desirous of crossing that ocean which hath no other ferry? This is the time when all those have been supported by Dhritarashtra's sons should exert themselves for their masters. I shall certainly act for them, reckless of even my life. Those sinful men of unsteady heart, who, well-fed and well-furnished (with every necessary) by their masters, undo the benefit received by them when the time cometh for paying back, are thieves of their master's cakes, have neither this nor the other world for them. I will not speak deceitfully unto thee. For the sake of Dhritarashtra's son, I shall fight against thy sons to the best of my strength and might. I must not, however, abandon kindness and the conduct that becometh the good. Thy words, therefore, however beneficial cannot be obeyed by me now. This thy solicitation to me will not yet be fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the twins, though capable of being withstood by me in tight and capable also of being slain, shall not yet be slain by me. It is with Arjuna alone, among all the combatants of Yudhishthira, that I will fight. Slaying Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I shall be covered with glory. O famous lady, the number of thy sons will never be less than five. Five it will always be,--either with me, or with Arjuna, and myself slain.'
"Hearing these words of Karna, Kunti who was trembling with grief, embraced her son who was unmoved in consequence of his fortitude, and said, 'Indeed, O Karna, even if what thou sayest seemeth to be possible, the Kauravas will certainly be exterminated. Destiny is all. Thou hast, however, O grinder of foes, granted to four of thy brothers the pledge of safety. Let that pledge be borne in thy remembrance at the time of shooting of weapons in battle.' And having told all this, Pritha also addressed Karna, saying, 'Blessed be thou, and let health be thine.' And Karna replied unto her, saying, 'Be it so!' And they then left the spot, wending in different directions.'"
SECTION CXLVII
"Vaisampayana said, 'Coming back to Upaplavya from Hastinapura, that chastiser of foes, Kesava, represented unto the Pandavas all that had happened, and conferring with them for a long space of time, and holding repeated consultations, Sauri went to his own quarters for rest. And dismissing all the kings, with Virata and others at their heads, the five brothers--the Pandavas--when the sun had set, said their evening prayers. And with hearts ever fixed on Krishna they began to think of him. And, at last, bringing Krishna of Dasarha's race into their midst, they began to deliberate again about what they should do. And Yudhishthira said, 'O thou of eyes like lotus-petals, it behoveth thee to tell us all that thou saidst unto Dhritarashtra's son in the assembly (of the Kurus), having gone to Nagapura.' Vasudeva said, 'Having gone to Nagapura, I addressed Dhritarashtra's son in the assembly such words as were true, reasonable, and beneficial. That wicked minded fellow did not, however, accept them.'
"Yudhishthira said, 'When Duryodhana desired to tread along the wrong path, what did the aged Kuru grandsire say, O Hrishikesa, unto that vindictive prince? What also did the highly-blessed preceptor--the son of Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say? What did our junior father Kshattri, who is the foremost of all persons conversant with virtue, and who is always afflicted with sorrow on account of ourselves whom he regards as his sons, say unto Dhritarashtra's son? What also did all the kings who sat in that assembly say? O Janardana, say it all unto us, exactly as it happened. Thou hast already told us all the disagreeable words that the Kuru chiefs (Bhishma and Dhritarashtra) and others in that assembly of the Kurus said unto the wicked Duryodhana who is overwhelmed with lust and covetousness, and who regardeth himself wise. Those words, however, O Kesava, have flitted away from my memory. O Govinda, I desire to hear, O lord, all those words again. Act thou in such a way that the opportunity may not pass away. Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!'
"Vasudeva said, 'Hear, O king, the words that were addressed to king Suyodhana in the midst of the assembly of the Kurus, and, O king of kings, bear them in thy mind. After my words were ended, Dhritarashtra's son laughed aloud. Highly incensed at this, Bhishma then said, 'Hear, O Duryodhana, what I say for (the preservation of) our race, and having heard it, O tiger among kings, do what is beneficial to thy own house. O sire, O king, my father Santanu, was widely known in the world. I was, at first, his only son. A desire sprung up in his heart as to how he might obtain a second son, for the wise say that an only son is no son,--Let not my race be extinct may my fame be spread. Even this was his desire. Knowing this to have been his desire, I procured Kali to become my mother, having myself made a promise highly difficult to observe, for the sake of my father as also for the sake of our race. How, in consequence of that promise I could not be king and have drawn up my vital seed, are, of course, well-known to thee. (I do not grieve for that). Observing that vow of mine, behold, I am living in happiness and joy. In her, O king, was born my younger brother, that mighty-armed and handsome supporter of Kuru's race, viz., Vichitravirya of virtuous soul. After my father's ascension to heaven, I installed Vichitravirya as a ruler of the kingdom, that was mine, while I placed myself under him as a servant of his. O king of kings, I then brought him suitable wives, having vanquished many assembled monarchs. Thou hast heard of it often. Sometime after, I was engaged in a single combat with the (great) Rama. From fear of Rama, my brother fled, the more so as his subject deserted him. During this period, he became very much attached to his wives and accordingly had an attack of phthisis. Upon his death, there was anarchy in the kingdom and the chief of the gods poured not a drop of rain (on the realm).' The subjects then, afflicted by fear of hunger, hastened to me and said, 'Thy subjects are on the point of being exterminated. Be thou our king for the sake of our good. Dispel this drought. Blessed be thou, O perpetuator of Santanu's race. Thy subjects are being greatly afflicted by severe and frightful maladies. Very few of them are still alive. It behoveth thee, O son of Ganga, to save them. Dispel these tortures. O hero, cherish thy subjects righteously. When thou art alive, let not the kingdom go to destruction.' Hearing these words of theirs uttered in a weeping voice, my heart was undisturbed. Remembering the behaviour of good, I desired to maintain my vow. Then, O king, the citizens, my auspicious mother Kali herself, our servants, the priests and the preceptors (of our house), and many Brahmanas of great learning, all afflicted with great woe, solicited me to occupy the throne.' And they said, 'When thou art alive, shall the kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous heart, be thou the king for our good.' Thus addressed by them, I joined my hands together and, myself filled with grief and greatly afflicted, I represented to them the vow I had made from filial respect. I repeatedly informed them that for the sake of our race, I had vowed to live with vital seed drawn up and foreswearing the throne. It was especially for my mother, again, that I did so. I, therefore, begged them not to put me to the yoke. I again joined my hands and conciliated my mother, saying, 'O mother, begot by Santanu and being a member of Kuru's race, I cannot falsify my promise.' I repeatedly told her this. And, O king, I said further, It is for thee especially, O mother, that I took this vow; I am verily thy servant and slave, O mother, thou that art distinguished for parental affection.' Having begged my mother and the people thus, I then solicited the great sage Vyasa for begetting children upon the wives of my brother. Indeed, O king, both myself and my mother gratified that Rishi. At last, O king, the Rishi granted our prayers in the matter of the children. And he begot three sons in all, O best of Bharata's race. Thy father was born blind, and in consequence of this congenital defect of a sense, he could not become king. The high-souled and celebrated Pandu became king. And when Pandu became king, his sons must obtain their paternal inheritance. O sire, do not quarrel, give them half the kingdom. When I am alive, what other man is competent to reign? Do not disregard my words. I only wish that there should be peace amongst you. O sire, O king, I make no distinction between thee and then (but love all of you equally). What I have said unto thee represents also the opinion of thy father, of Gandhari, and also of Vidura. The words of those that are old should always be listened to. Do not disregard these words of mine. Do not destroy all thou hast and the earth also.'"
SECTION CXLVIII
"Vasudeva said, 'After Bhishma had said these words, Drona, always competent to speak, then addressed Duryodhana in the midst of the (assembled) monarchs and said these words that are beneficial to thee. And he said, 'O sire, as Pratipa's son, Santanu, was devoted to the welfare of his race, and as Devavrata, otherwise called Bhishma was devoted to the welfare of his race, so was the royal Pandu, that king of the Kurus, who was firmly devoted to truth, who had his passions under control, who was virtuous, of excellent vows, and attentive to all duties. (Though king by right) that perpetuator of Kuru's race yet made over the sovereignty to his elder brother, Dhritarashtra, endued with great wisdom, and to his younger brother Kshattri (Vidura). And placing this Dhritarashtra of unfading glory on the throne, that royal son of Kuru's race went to the woods with his two wives. And that tiger among men, Vidura, with great humility, placing himself in subjection to Dhritarashtra, began to wait on him like a slave, fanning him with the branch of a tender palm. And all the subjects then, O sire, duly tendered their submission to king Dhritarashtra just as they had done to king Pandu himself. And having made over the kingdom to Dhritarashtra and Vidura, that conqueror of hostile cities, Pandu, wandered over the whole earth. Always devoted to truth, Vidura then took charge of the finances, gifts, superintendence of the servants (of the state), and the feeding of all, while that conqueror of hostile cities, Bhishma, of mighty energy, supervised the making of war and peace and the necessity of making or withholding gifts to kings. When king Dhritarashtra of great strength was on the throne, the high-souled Vidura was near him. Born in Dhritarashtra's race how dost thou venture to bring about a disunion in the family? Uniting with thy brothers (the Pandavas) enjoy all objects of enjoyment. O king, I do not say this to you from cowardice, nor for the sake of wealth. I am enjoying the wealth that Bhishma gave me, and not thou, O best of kings. I do not desire, O king, to have from thee my means of sustenance. Where Bhishma is, there Drona must be. Do what Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu half the kingdom. O sire, I acted as their preceptor as much as thine. Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What use is there of much declamation? Victory is there where righteousness is.'
"Vasudeva continued, 'After Drona, of immeasurable energy, had said this, the virtuous Vidura then, O king, who is devoted to truth, said these words, turning towards his uncle (Bhishma) and looking at his face. And Vidura said, 'O Devavrata, attend to the words I speak. This race of Kuru, when it became extinct, was revived by thee. It is for this that thou art indifferent to my lamentations now. In this our race, its stain is this Duryodhana, whose inclinations are followed by thee, although he is enslaved by avarice, and is wicked and ungrateful and deprived of his senses by lust. The Kurus will certainly bear consequence of the acts of that Duryodhana who transgresseth the command of his father, observant of virtue and profit. O great king, act thou so that the Kurus may not perish. Like a painter producing a picture, it was thou, O king, who hadst caused me and Dhritarashtra to spring into life. The Creator, having created creatures, destroys them again. Do not act like him. Seeing before thy very eyes this extinction of thy race, be not indifferent to it. If, however, thy understanding is gone in consequence of the universal slaughter that is at hand, go then to the woods, taking me and Dhritarashtra with thee. Otherwise, binding this very day wicked Duryodhana that hath deceit for his wisdom, rule this kingdom with the sons of Pandu guarding it around. Relent, O tiger among kings. A great slaughter of the Pandavas, the Kurus, and of other kings of immeasurable energy is before us.'
'Having said this, Vidura ceased, his heart overflowing with sorrow. And reflecting on the matter, he began to draw repeated sighs. Then the daughter of king Suvala, alarmed at the prospect of the destruction of a whole race, said, from wrath, these words fraught with virtue and profit, to cruel Duryodhana of wicked heart, in the presence of the assembled monarchs, 'Let all the kings present in this royal assembly and let the regenerate Rishis that form the other members of this conclave, listen (to me) as I proclaim the guilt of thy sinful self backed by all thy counsellors. The kingdom of the Kurus is enjoyable in due order of succession. Even this hath always been the custom of our race. Of sinful soul and exceedingly wicked in acts, thou seekest the destruction of the Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession of the kingdom, having Vidura of great foresight under him (as his adviser). Passing over these two, why, O Duryodhana, dost thou, from delusion, covet the sovereignty now? Even the high-souled king and Kshattri, when Bhishma is alive, should both be subordinate to him. Indeed, this foremost of men, this offspring of Ganga, the high-souled Bhishma, in consequence of his righteousness, doth not desire the sovereignty. It is for this reason that this invincible kingdom became Pandu's. His sons, therefore, are masters today and no other. The extensive kingdom, then by paternal right, belongeth to the Pandavas, and their sons and grandsons in due order. Observing the customs of our race and the rule with respect to our kingdom, we all fully accomplish that which this high-souled and wise chief of the Kurus, Devavrata, firmly adhering to truth, sayeth, 'Let this king (Dhritarashtra) and Vidura also, at the command of Bhishma of great vows, proclaim the same thing. Even that is an act that should be done by those that are well-wishers (of this race). Keeping virtue in front, let Yudhishthira, the son of Dharma, guided by king Dhritarashtra and urged by Santanu's son, rule for many long years this kingdom of the Kurus lawfully obtainable by him.'"
SECTION CXLIX
"Vasudeva said, 'After Gandhari had said this, that ruler of men, Dhritarashtra, then said these words to Duryodhana in the midst of the (assembled) monarchs, 'O Duryodhana, listen, O son, to what I say, and blessed be thou; do that if thou hast any respect for thy father. The lord of creatures, Soma, was the original progenitor of the Kuru race. Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had five best of royal sages as his sons. Amongst them, lord Yadu of mighty energy was the eldest-born. Younger to Yadu was Puru, who, as our progenitor, brought forth by Sarmistha the daughter of Vrishaparvan. Yadu, O best of the Bharatas, was born of Devayani and, therefore, O sire, was the daughter's son of Sukra, otherwise called Kavya, of immeasurable energy. Endued with great strength and prowess, that progenitor of the Yadavas, filled with pride and possessed of wicked understanding, humiliated all the Kshatriyas. Intoxicated with pride of strength, he obeyed not the injunctions of his father. Invincible in battle, he insulted his father and brother. On this earth girt on four sides by the sea, Yadu became all-powerful, and reducing all to subjection, he established himself in this city called after the elephant. His father Yayati, the son of Nahusha, enraged with him, cursed that son of his, and, O son of Gandhari, even expelled him from the kingdom. Angry Yayati also cursed those brothers of Yadu who were obedient to that eldest brother of theirs, who was so proud of his strength. And having cursed his these sons, that best of kings placed on his throne his youngest son Puru who was docile and obedient to him. Thus even the eldest son may be passed over and deprived of the kingdom, and younger sons may, in consequence of their respectful behaviour to the aged, obtain the kingdom. So also, conversant with every virtue there was my father's grandfather, king Pratipa, who was celebrated over the three worlds. Unto that lion among kings, who ruled his kingdom virtuously were born three sons of great fame and resembling three gods. Of them, Devapi was the eldest, Vahlika the next and Santanu of great intelligence, who, O sire, was my grandfather, was the youngest. Devapi, endued with great energy, was virtuous, truthful in speech, and ever engaged in waiting upon his father. But that best of kings had a skin-disease. Popular with both the citizens and the subjects of the provinces, respected by the good, and dearly loved by the young and the old, Devapi was liberal firmly adhering to truth, engaged in the good of all creatures, and obedient to the instructions of his father as also of the Brahmanas. He was dearly loved by his brother Vahlika as also the high-souled Santanu. Great, indeed, was the brotherly love that prevailed between him and his high-souled brothers. In course of time, the old and best of kings, Pratipa, caused all preparations to be made according to the scriptures for the installation of Devapi (on the throne). Indeed, the lord Pratipa caused every auspicious preparation. The installation of Devapi, however, was forbidden by the Brahmanas and all aged persons amongst the citizens and the inhabitants of the provinces. Hearing that the installation of his son was forbidden, the voice of the old king became choked with tears and he began to grieve for his son. Thus, though Devapi was liberal, virtuous, devoted to truth, and loved by the subjects, yet in consequence of his skin-disease, he was excluded from his inheritance. The gods do not approve of a king that is defective of a limb. Thinking of this, those bulls among Brahmanas forbade king Pratipa to install his eldest son. Devapi then, who was defective of one limb, beholding the king (his father) prevented (from installing him on the throne) and filled with sorrow on his account, retired into the woods. As regards Vahlika, abandoning his (paternal) kingdom he dwelt with his maternal uncle. Abandoning his father and brother, he obtained the highly wealthy kingdom of his maternal grandfather. With Vahlika's permission, O prince, Santanu of world-wide fame, on the death of his father (Pratipa), became king and ruled the kingdom. In this way also, O Bharata, though I am the eldest, yet being defective of a limb, I was excluded from the kingdom by intelligent Pandu, no doubt, after much reflection. And Pandu himself, though younger to me in age, obtained the kingdom and became king. At his death, O chastiser of foes, that kingdom must pass to his sons. When I could not obtain the kingdom, how canst thou covet it? Thou art not the son of a king, and, therefore, hast no right to this kingdom. Thou, however, desirest to appropriate the property of others. High-souled Yudhishthira is the son of a king. This kingdom is lawfully his. Of magnanimous soul, even he is the ruler and lord of this race of Kuru. He is devoted to truth, of clear perception, obedient to the counsels of friends, honest, loved by the subjects, kind to all well-wishers, master of his passions, and the chastiser of all that are not good. Forgiveness, renunciation, self-control, knowledge of the scriptures, mercy to all creatures, competence to rule according to the dictates of virtue, of all these attributes of royalty exist in Yudhishthira. Thou art not the son of a king, and art always sinfully inclined towards thy relatives. O wretch, how canst thou succeed in appropriating this kingdom that lawfully belongeth to others? Dispelling this delusion, give half the kingdom with (a share of the) animals and other possessions. Then, O king, mayest thou hope to live for some time with thy younger brothers.'"
SECTION CXLX
"Vasudeva said, 'Though thus addressed by Bhishma, and Drona, and Vidura, and Gandhari, and Dhritarashtra, that wicked wight could not yet be brought to his senses. On the other hand, the wicked Duryodhana, disregarding them all, rose (and left the assembly) with eyes red in anger. And all the kings (invited by him), prepared to lay down their lives, followed him behind. King Duryodhana then repeatedly ordered those wicked-hearted rulers, saying, 'Today constellation Pushya is ascendant--march ye (this very day) to Kurukshetra. Impelled by Fate, those monarchs then, with their soldiers, gladly set out, making Bhishma their generalissimo. Eleven Akshauhinis of troops have been, O King, assembled for the Kauravas. At the head of that host, shineth Bhishma, with the device of the palmyra on the banner of his car. In view, therefore, of What hath happened, do now, O monarch, that which seemeth to be proper. I have told thee, O king, everything that, O Bharata, that was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my presence. The arts beginning with conciliation were all, O king, employed by me from desire of establishing brotherly feelings (between yourselves and your cousins), for the preservation of this race, and for the growth and prosperity of the (earth's) population. When conciliation failed, I employed the art of (producing) dissensions and mentioned, ye Pandavas, all your ordinary and extraordinary feats. Indeed, when Suyodhana showed no respect for the conciliatory words, (I spoke), I caused all the kings to be assembled together and endeavoured to produce dissension (amongst them). Extraordinary and awful and terrible and superhuman indications, O, Bharata, were then manifested by me. O lord, rebuking all the kings, making a straw of Suyodhana, terrifying Radha's son and repeatedly censuring Suvala's son for the gambling match of Dhritarashtra's sons, and once again endeavouring to disunite all the kings by means of both words and intrigues, I again had recourse to conciliation. For the unity of Kuru's race and in view of the special requirements of the business (at hand), I spoke also of gift. Indeed, I said, 'Those heroes, the sons of Pandu, sacrificing their pride, will live in dependence on Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to thee. Let them have no power. Let: it all be as the king (Dhritarashtra), as Ganga's son (Bhishma) and as Vidura say for thy good. Let the kingdom be thine. Relinquish but five villages (to the Pandavas). O best of kings, without doubt they deserve to be supported by thy father. Though addressed thus, that wicked soul do not still give you your share. I, therefore, see that chastisement, and nothing else, is now the means that should be employed against those sinful persons. Indeed, all those kings have already marched to, Kurukshetra. I have now told thee everything that had happened in the assembly of the Kurus. They will not, O son of Pandu, give thee thy kingdom without battle. With death waiting before them, they have all become the cause of a universal destruction.'"
SECTION CLI
"Vaisampayana said, 'Hearing these words of Janardana, king Yudhishthira the Just, of virtuous soul, addressed his brothers in the presence of Kesava and said, 'Ye have heard all that had happened in the court of the assembled Kurus. Ye have also understood the words uttered by Kesava. Ye, best of men, draw up, therefore, my troops now in battle-array in which they are to fight. Here are seven Akshauhinis of troops assembled for our victory. Hear the names of those seven celebrated warriors that would lead those seven Akshauhinis. They are Drupada, and Virata, and Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of great energy. Those heroes will be the leaders of my troops. All of them are conversant with the Vedas. Endued with great bravery, all of them have practised excellent vows. Possessed of modesty, all of them are conversant with policy, and accomplished in war. Well-skilled in arrows and weapons, all of them are competent in the use of every kind of weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior, is conversant with all kinds of battle-array, that may become the leader of these seven and may also withstand in battle Bhishma who is like unto a fire having arrows for its flames. Give us thy own opinion, O tiger among men, as who is fit to be our generalissimo.'
"Sahadeva said, 'Closely related to us, sympathising with us in our distress, endued with great might, conversant with every virtue, skilled in weapons, and irresistible in battle, the mighty king of the Matsyas, Virata, relying upon whom we hope to recover our share of the kingdom, will be able to bear in battle both Bhishma and all those mighty car-warriors.'
"Vaisampayana continued, 'After Sahadeva had said this, eloquent Nakula then said these words, 'He that in years, in knowledge of scriptures, in perseverance, in family and birth, is respectable; he that is endued with modesty, strength, and prosperity; he that is well-versed in all branches of learning; he that studied the science of weapons (with the sage Bharadwaja); he, who is irresistible and firmly devoted to truth; he that always challenges Drona and mighty Bhishma; he that belongs to one of the foremost of royal houses; he that is a famous leader of hosts; he that resembles a tree of hundred branches in consequence of sons and grandsons that surround him; that king, who, with his wife, performed, moved by wrath, the austerest of penances for the destruction of Drona; that hero, who is an ornament of assemblies; that bull among monarchs who always cherishes us like a father; that father-in-law of ours, Drupada, should be our generalissimo. It is my opinion that he will be able to withstand both Drona and Bhishma rushing to battle, for that king is the friend of Angira's descendant Drona and is conversant with celestial weapons.'
'After the two sons of Madri had thus expressed their individual opinions, Vasava's son, Savyasachin, who was equal to Vasava himself, said these words, 'This celestial person of the hue of fire and endued with mighty arms, who sprang into life through the power of ascetic penances and the gratification of sages; who issued from the sacrificial fire-hole armed with bow and sword, accoutred in armour of steel, mounted on a car unto which were yoked excellent steeds of the best breed, and the clatter of whose car-wheels was as deep as the roar of mighty masses of clouds; this hero endued with that energy and strength and resembling the very lion in his frame of body and prowess, and possessed of leonine shoulders, arms, chest, and voice like the lion's roar; this hero of great effulgence; this warrior of handsome brows, fine teeth, round cheeks, long arms, of stout make, excellent thighs, large expansive eyes, excellent legs, and strong frame; this prince who is incapable of being penetrated by weapons of any kind, and who looks like an elephant with rent temples; this Dhrishtadyumna, truthful in speech, and with passions under control, was born for the destruction of Drona. It is this Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which strike with the vehemence of the thunderbolt and look like snakes with blazing mouths, which resemble the messengers of Yama in speed, and fall like flames of fire (consuming everything they touch), and which were borne before by Rama alone in battle. I do not, O king, see the man except Dhrishtadyumna, who is able to withstand Bhishma of great vows. This is just what I think. Endued with great lightness of hand and conversant with all the modes of warfare, accoutred in coat of mail that is incapable of being penetrated by weapons, this handsome hero, resembling the leader of a herd of elephants, is according to my opinion, fit to be our generalissimo.'
"Bhima then said, 'That son of Drupada, Sikhandin, who is born for the destruction of Bhishma, as is said, 'O king, by the sages and Siddhas assembled together, whose form on the field of battle, while displaying celestial weapons, will be seen by men to resemble that of the illustrious Rama himself, I see not, O king, the person who is able to pierce with weapons that Sikhandin, when he is stationed for battle on his car, accoutred in mail. Except the heroic Sikhandin, there is no other warrior who is able to slay Bhishma in single combat. It is for this, O king, that I think Sikhandin is fit to be our generalissimo.'
"Yudhishthira said, 'O sire, the strength and weakness, might and feebleness, of everything in the universe, and the intentions of every person here, are well-known to virtuous Kesava. Skilled or unskilled in weapons, old or young, let him be the leader of my forces, who may be indicated by Krishna of Dasarha's race. Even he is the root of our success or defeat. In him are our lives, our kingdom, our prosperity and adversity, our happiness and misery. Even he is the Ordainer and Creator. In him is established the fruition of our desires. Let him, therefore, be the leader of our host, who may be named by Krishna. Let that foremost of speakers say, for the night approacheth. Having selected our leader, worshipped our weapons with offerings of flowers and perfumes, we will, at day-break, under Krishna's orders march to the field of battle!'
"Vaisampayana continued, 'Hearing these words of the intelligent king, Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya, the white, O king, I fully approve of all those powerful warriors whom ye have named for becoming the leaders of thy troops. All of them are competent to withstand thy foes. Indeed, they can frighten Indra himself in great battle, let alone the covetous and wicked-minded sons of Dhritarashtra. O thou of mighty arms, for thy good I made great efforts to prevent the battle by bringing about peace. By that we have been freed from the debt we owed to virtue. Fault-finding persons will not be able to reproach us for anything. Foolish Duryodhana, destitute of understanding, regardeth himself as skilled in weapons, and though really weak thinketh himself to be possessed of strength. Array thy troops soon, for slaughter is the only means by which they can be made to yield to our demands. Indeed, the sons of Dhritarashtra will never be able to keep their ground when they will behold Dhananjaya with Yuyudhana as his second, and Abhimanyu, and the five sons of Draupadi, and Virata, and Drupada, and the other kings of fierce prowess,--all lords of Akshauhinis. Our army is possessed of great strength, and is invincible and incapable of being withstood. Without doubt, it will slay the Dhartarashtra host. As regards our leader, I would name that chastiser of foes, Dhrishtadyumna.'"
SECTION CLII
"Vaisampayana said, 'When Krishna had said this, all the monarchs there were filled with joy. And the shout sent forth by those delighted kings was tremendous. And the troops began to move about with great speed, saying, 'Draw up, Draw up.' And the neighing of steeds and roars of elephants and the clatter of car-wheels and the blare of conchs and the sound of drums, heard everywhere, produced a tremendous din. And teeming with cars and foot-soldiers and steeds and elephants, that invincible host of the marching Pandavas moving hither and thither, donning their coats of mail, and uttering their war-cries, looked like the impetuous current of the Ganga when at its full, agitated with fierce eddies and waves. And in the van of that host marched Bhimasena, and the two sons of Madri encased in their coats of mail, and Subhadra's son and the five sons of Draupadi and Dhrishtadyumna of Prishata's race. And the Prabhadrakas and the Panchalas marched behind Bhimasena. And the din made by the marching hosts, filled with joy, was like unto the roars of the deep when the tide is highest on the day of the new moon. Indeed, the tumult was such that it seemed to reach the very heavens. And capable of breaking hostile ranks, those warriors cased in armour marched thus, filled with joy. And Kunti's son, king Yudhishthira, amongst them marched, taking with him the cars and other vehicles for transport, the food-stores and fodder, the tents, carriages, and draught-cattle, the cash-chests, the machines and weapons, the surgeons and physicians, the invalids, and all the emaciated and weak soldiers, and all the attendants and camp-followers. And truthful Draupadi, the princess of Panchala, accompanied by the ladies of the household, and surrounded by servants and maids, remained at Upaplavya. And causing their treasure and ladies to be guarded by bodies of soldiers, some of whom were placed as permanent lines of circumvallation and some ordered to move about at a distance from this line, the Pandavas set out with their mighty host. And having made presents of kine and gold to the Brahmanas, who walked around them and uttered blessings, the sons of Pandu commenced the march on their cars decked with jewels. And the princes of Kekaya, and Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and Vasudana, and the invincible Sikhandin, all hale and hearty, cased in armour and armed with weapons and decked with ornaments, marched behind Yudhishthira, keeping him in their centre. And in the rear, were Virata, Yajnasena's son of the Somaka race (Dhrishtadyumna), Susarman, Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as much cavalry, infantry ten times more numerous (than the last), and sixty thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching the field of Kurukshetra with their forces in battle-array, those smiters, the sons of Pandu, looked like roaring bulls. And entering the field, those chastisers of foes blew their conchs. And Vasudeva and Dhananjaya also blew their conchs. And hearing the blare of the conch called Panchajanya, which resembled the roll of the thunder, all the warriors (of the Pandava army) were filled with joy. And the leonine roars of those warriors, endued with lightness of hand and speed of motion, mingling with the blare of conchs and beat of Drums, made the whole earth, the welkin, and the oceans resound therewith.'"
SECTION CLIII
"Vaisampayana said, 'King Yudhishthira then caused his troops to encamp on a part of the field that was level, cool, and abounding with grass and fuel. Avoiding cemeteries, temples and compounds consecrated to the deities, asylums of sages, shrines, and other sacred plots. Kunti's high-souled son, Yudhishthira, pitched his camp on a delightful, fertile, open and sacred part of the plain. And rising up, again, after his animals had been given sufficient rest, the king set out joyously surrounded by hundreds and thousands of monarchs. And Kesava accompanied by Partha began to move about, scattering numerous soldiers of Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata's race and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise called Satyaki, measured the ground for the encampment. And arrived, O Bharata, at the holy Hiranwati which flows through Kurukshetra, which was filled with sacred water, and whose bed was divested of pointed pebbles and mire, and which was regarded as an excellent tirtha, Kesava caused a moat to be excavated there, and for its protection stationed a sufficient number of troops with proper instructions. And the rules that were observed in respect of the tents of the high-souled Pandavas, were followed by Kesava in the matter of the tents he caused to be set up for the kings (that came as their allies). And, O monarch, costly tents, incapable of being attacked, apart from one another, were, by hundreds and thousands, set up for those kings on the surface of the earth, that looked like palatial residences and abounded with fuels and edibles and drinks. And there were assembled hundreds upon hundreds of skilled mechanics, in receipt of regular wages and surgeons and physicians, well-versed in their own science, and furnished with every ingredient they might need. And king Yudhishthira caused to be placed in every pavilion large quantities, high as hills, of bow-strings and bows and coats of mail and weapons, honey and clarified butter, pounded lac, water, fodder of cattle, chaff and coals, heavy machines, long shafts, lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And innumerable elephants cased in plates of steel with prickles thereon, huge as hills, and capable of fighting with hundreds and thousands, were seen there. And learning that the Pandavas had encamped on that field, their allies, O Bharata, with their forces and animals, began to march thither. And many kings who had practised Brahmacharya vows, drunk (consecrated) Soma and had made large presents to Brahmanas at sacrifices, came there for the success of the sons of Pandu.'"
SECTION CLIV
"Janamejaya said, 'Hearing that Yudhishthira had, with his troops marched from the desire of battle and encamped on Kurukshetra, protected by Vasudeva, and aided by Virata and Drupada with their sons, and surrounded by the Kekayas, the Vrishnis, and other kings by hundreds, and watched over by numerous mighty car-warriors, like the great Indra himself by the Adityas, what measures were concerted by king Duryodhana? O high-souled one, I desire to hear in detail all that happened in Kurujangala on that frightful occasion. The son of Pandu, with Vasudeva and Virata and Drupada and Dhrishtadyumna, the Panchala prince and that mighty car-warrior Sikhandin and powerful Yudhamanyu, incapable of being resisted by the very gods, might trouble the deities themselves in battle with Indra at their head. I, therefore, desire to hear in detail, O thou that art possessed of wealth of asceticism, all the acts of the Kurus and the Pandavas as they had happened.'
"Vaisampayana said, 'When he of Dasarha's race had departed (from the Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni, said these words, 'Kesava hath gone to the sons of Pritha, without having been able to achieve his object. Filled with wrath as he is, he will surely stimulate the Pandavas. A battle between myself and Pandavas is much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind with him. Yudhishthira, again, is very much under the influence of Bhimasena. Before this, Yudhishthira with all his brothers was persecuted by me. Virata and Drupada whom I had waged hostilities with, obedient to Vasudeva, both of them have become the leaders of Yudhishthira's host. The battle, therefore, that will take place, will be a fierce and terrific one. Casting off all sloth, cause every preparation to be made for the encounter. Let the kings (my allies) pitch their tents by hundreds and thousands on Kurukshetra, all of which must be spacious, incapable of being approached by enemies, near enough to places abounding with water and fuel, in such positions that the communications thereto for sending supplies may not be stopped at any time by the foe,--full of weapons of diverse kinds, and decked with streamers and flags. Let the road from our city to the camp be made level for their march. Let it be proclaimed this very day, without loss of time, that our march will commence tomorrow.' (Hearing these words of the king), they said, 'So be it,'--and when the morrow came, those high-souled persons did everything they had been commanded to do for the accommodation of the monarchs. And all those monarchs (meanwhile), hearing the king's command, rose up from their costly seats, with wrath having the foe for its objects. And they began to slowly rub their mace-like arms, blazing with bracelets of gold, and decked with the paste of sandal and other fragrant substances. And they also commenced, with those lotus-like hands of theirs, to wear their head-gears and lower and upper garments and diverse kinds of ornaments. And many foremost of car-warriors began to superintend the furnishing of their cars, and persons conversant with horse-lore began to harness their steeds, while those versed in matters relating to elephants began to equip those huge animals. And all those warriors began to wear diverse kinds of beautiful armour made of gold, and arm themselves with diverse weapons. And the foot-soldiers began to take up various kinds of arms and case their bodies in various kinds of armour decorated with gold. And, O Bharata. the city of Duryodhana then, filled as it was with rejoicing millions, wore the bright aspect of a festive occasion. And, O king, the Kuru capital at the prospect of battle looked like the ocean on the appearance of the moon, with the vast crowds of humanity representing its waters with their eddies; the cars, elephants, and horses representing its fishes; the tumult of conchs and drums, its roar; the treasure-chests, its jewels and gems; the diverse kinds of ornaments and armour its waves; the bright weapons its white foam; the rows of houses the mountains on its beach; and the roads and shops, like lakes!'"
SECTION CLV
"Vaisampayana said, 'Recollecting the words spoken by Vasudeva, Yudhishthira once more addressed that scion of Vrishni's race, saying, 'How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory, what should we do in view of the occasion that hath come? By acting in what way may we keep on the track of our duty? Thou, O Vasudeva, art acquainted with the views of Duryodhana, Karna, and Sakuni, the son of Suvala. Thou knowest also what views are entertained by myself and my brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O thou of great wisdom, thou hast also heard in their entirety the words of wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty arms, after reflection, and without hesitation, what is for our good.'
"Hearing these words of king Yudhishthira the Just, that were fraught with virtue and profit. Krishna replied, in a voice deep as that of the clouds or cymbals, saying, 'Responding to his advantage and consistent with both virtue and profit, those words that were uttered by me in the Kuru court found no response in the Kuru prince Duryodhana with whom deceit supplieth the place of wisdom. That wretch of wicked understanding listeneth not in the least to the counsels of Bhishma or Vidura or mine. He transgresseth everybody. He wisheth not to earn virtue, nor doth he wish for fame. That wicked-souled wight, relying upon Karna, regardeth everything as already won. Indeed, Suyodhana of wicked heart and sinful in his resolves, even ordered my incarceration but he did not, however, obtain the fruition of that wish. Neither Bhishma nor Drona said anything on that subject. Indeed, all of them follow Duryodhana, except Vidura, O thou of unfading glory, Sakuni, the son of Suvala, and Karna, and Dussasana, all equally foolish, gave foolish and vindictive Duryodhana much improper advice regarding thee. Indeed, what use is there in my repeating to thee all that the Kuru prince hath said? In brief, that wicked-souled wight beareth no good will towards thee. Not even in all these kings together, that form thy army, is that measure of sinfulness and wickedness which resideth in Duryodhana alone. As regards ourselves, we do not desire to make peace with the Kauravas by abandoning our property. War, therefore, is that which should now take place.'
"Vaisampayana continued, 'Hearing these words uttered by Vasudeva, all the kings (there present), O Bharata, without saying anything, looked at Yudhishthira's face. And Yudhishthira, understanding the intention of those monarchs, said, with Bhima and Arjuna and the twins, 'Draw up the troops in battle array.' And the word of command having been passed, a great uproar rose amongst the Pandava army and all the soldiers were filled with joy. King Yudhishthira the Just, however, beholding the (impending) slaughter of those that deserved not to be slain, began to sigh deeply, and addressing Bhimasena and Vijaya, said, 'That for the sake of which I accepted an exile into the woods and for which I suffered so much misery, that great calamity overtaketh us of a set purpose. That for which we strove so much leaveth us as if on account of our very striving. On the other hand, a great distress overtaketh us, although we did nothing to invite it. How shall we fight with those reverend superiors (of ours) whom we on no account can slay? What kind of victory shall we achieve by slaying our preceptors of venerable age?'
"Hearing these words of king Yudhishthira the Just, Savyasachin repeated to his elder brother all those words that Vasudeva had said. And addressing Yudhishthira, Arjuna continued, 'Thou hast, O king, certainly understood all the words spoken by Kunti and Vidura, that were repeated to thee by Devaki's son. I know it for certain that neither Vidura nor Kunti would say anything that is sinful. Besides this, O son of Kunti, we cannot withdraw without engaging in battle.'
"Hearing this speech of Savyasachin, Vasudeva also said unto Partha, 'It is even so (as thou hast said). The sons of Pandu then, O great king, made up their minds for war, and passed that night with their soldiers in great happiness.'"
SECTION CLVI
"Vaisampayana said, 'After that night had passed away, king Duryodhana, O Bharata, distributed (in proper order) his eleven Akshauhinis of troops. And arranging his men, elephants, cars, and steeds, into three classes, viz., superior, middling, and inferior, the king distributed them amongst his divisions (by placing them in the van, centre, and rear of the ranks). And furnished with timber and planks for repairing the damages their cars might sustain in the press of battle, with large quivers borne on cars, with tiger-skins and other stiff leather for enveloping the sides of cars, with barbed javelins to be hurled by the hand, with quivers borne on the backs of steeds and elephants, with long-handled spears of iron and missiles, with quivers borne on the backs of foot-soldiers with heavy clubs of woods, with flagstaffs and banners, with long heavy shafts shot from bows, with diverse kinds of nooses and lassoes, with armour of various kinds, with short-pointed clubs of wood, with oil, treacle, and sand, with earthen pots filled with poisonous snakes, with pulverised lac and other inflammable matter, with short spears furnished with tinkling bells, with diverse weapons of iron, and machines, for hurling hot treacle, water, and stones, with whistling clubs of hard wood, with wax and heavy mallets, with clubs of wood having iron spikes, with plough-poles and poisoned darts, with long syringes for pouring warm treacle and planks of cane, with battle-axes and forked lances with spiked gauntlets, with axes and pointed iron-spikes, with cars having their sides covered with skins of tigers, and leopards, with sharp-edged circular planks of wood, with horns, with javelins and various other weapons of attack, with axes of the kuthara species, and spades, with cloths steeped in oil, and with clarified butter, the divisions of Duryodhana, glittering with robes embroidered with gold and decked with various kinds of jewels and gems and consisting of warriors endued with handsome persons, blazed forth like fire. And cased in coats of mail and well-skilled in weapons, accomplished in horse-lore, brave persons of good birth were employed as car-drivers. And all the cars were furnished with various drugs, and with horses having rows of bells and pearls on their heads, and with banners and flagstaffs, and with ornaments gracing their steeples and turrets and with shields, swords, and lances, and javelins and spiked maces. And unto each of those cars were yoked four steeds of the best breed. And upon each of them were kept a hundred bows. And each car had one driver in charge of the couple of steeds in front, and two drivers in charge of the couple of steeds attached to the wheels on the two sides. And both of the last-mentioned drivers were skilled car-warriors, while the car-warrior himself was also skilled in driving steeds. And thousands of cars thus furnished and decked with gold, and protected like fortified town and incapable of being conquered by foes, were stationed on all sides. And the elephants also were furnished with rows of bells and pearls and decked with diverse ornaments. And on the back of each of those animals, mounted seven warriors. And in consequence of such accoutrements those animals looked like hills graced with jewels. And amongst the seven, two were armed with hooks, two were excellent bowmen, two were first-rate swords-men, and one, O king, was armed with a lance and trident. And, O king, the army of the illustrious Kuru king, teemed with innumerable infuriate elephants, bearing on their backs loads of weapons and quivers filled with arrows. And there were also thousands of steeds ridden by brave soldiers accoutred in mail, decked in ornaments, and furnished with flags. And numbering in hundreds and thousands, all those steeds were free from the habit of scratching the ground with their forehoofs. And they were all well-trained, and decked with ornaments of gold, and exceedingly obedient to their riders. And of foot-soldiers, there were hundreds of thousands of diverse mien, accoutred in armours of diverse kinds and armed also with weapons of diverse species, and decked with golden ornaments. And unto each car, were assigned ten elephants, and unto each elephant ten horses, and unto each horse ten foot-soldiers, as protectors. Again, a large body of troops was kept as a reserve for rallying the ranks that would be broken. And this reserve consisted of cars, unto each of which were attached fifty elephants; and unto each elephant were attached a hundred horses; and unto each horse were attached seven foot-soldiers. Five hundred cars, as many elephants (fifteen hundred horses, and two thousand five hundred foot-soldiers) constitute a Sena. Ten Senas constitute a Pritana; and ten Pritanas, a Vahini. In common parlance, however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini, and Varuthini are used in the same sense.
'It was thus that the intelligent Kaurava arrayed his force. Between the two sides, the total number was eighteen Akshauhinis. Of this, the Pandava force consisted of seven Akshauhinis, while the Kaurava force consisted of ten Akshauhinis and one more. Five times fifty men constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas make a Gana. In Duryodhana's army, there were thousands and hundred of such Ganas consisting of warriors capable of smiting (the foe) and longing for battle. And the mighty-armed king Duryodhana, selecting from among them brave and intelligent warriors, made them the leaders of his troops. And placing an Akshauhini of troops under each of those best of men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus, Sudakshina the ruler of the Kamvojas, Kritavarman, Drona's son (Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the mighty Vahlika, the king used to bring them daily before him and at all hours, and speak to them. And he repeatedly offered them worship before his very eyes. And thus appointed, all warriors, with all their followers, became desirous of doing what was most agreeable to the king.'"
SECTION CLVII
"Vaisampayana said, Dhritarashtra's son, accompanied by all the kings, then addressed Bhishma, son of Santanu, and with joined hands said these words, 'Without a commander, even a mighty army is routed in battle like a swarm of ants. The intelligence of two persons can never agree. Different commanders, again, are jealous of one another as regards their prowess. O thou of great wisdom, it is heard (by us) that (once on a time) the Brahmanas, raising a standard of Kusa grass, encountered in battle the Kshatriyas of the Haihaya clan endued with immeasurable energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas, so that all the three orders were on one side, while those bulls among the Kshatriyas were alone on the other. In the battles, however, that ensued, the three orders repeatedly broke, while the Kshatriyas, though alone, vanquished large army that was opposed to them. Then those best of Brahmanas enquired of the Kshatriyas themselves (as to the cause of this). O grandsire, those that were virtuous among the Kshatriyas returned the true answer to the enquirers, saying, 'In battle we obey the orders of one person endued with great intelligence, while ye are disunited from one another and act according to your individual understanding.' The Brahmanas then appointed one amongst themselves as their commander, who was brave and conversant with the ways of policy. And they then succeeded in vanquishing the Kshatriyas. Thus people always conquer their foes in battle who appoint a skilled, brave, and sinless commander, observing the good of the forces under him. As regards thee, thou art equal to Usanas himself, and always seekest my good. Incapable of being slain, thou art, again devoted to virtue. Be thou, therefore, our commander. Like the sun among all luminaries, like the moon unto all delicious herbs, like Kuvera among the Yakshas, like Vasava among the gods, like Meru among mountains, Suparna among the birds, Kumara among the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the gods protected by Sakra, ourselves, protected by thee, will assuredly become invincible by the very gods. Like Agni's son (Kumara) at the head of the gods, march thou at our head, and let us follow thee like calves following the lead of a mighty bull.'
"Bhishma said, 'O mighty-armed one, it is even so, 'O Bharata, as thou sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O king, I should certainly seek their good as well, although I shall certainly fight for thee, having given thee a pledge (before) to that effect. I do not see the warrior on earth that is equal to me, except that tiger among men, Dhananjaya, the son of Kunti. Endued with great intelligence, he is conversant with innumerable celestial weapons. That son of Pandu, however, will never fight with me openly. With the power of my weapons, I can, in a trice, destroy this universe consisting of gods, Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king, are incapable of being exterminated by me. I shall, therefore, slay every day ten thousand warriors. If, indeed, they do not slay me in battle first, I will continue to slaughter their forces thus. There is another understanding on which I may willingly become the commander of thy forces. It behoveth thee to listen to that. O lord of earth, either Karna should fight first, or I will fight first. The Suta's son always boasts of his prowess in battle, comparing it with mine.'
"Karna said, 'As long as Ganga's son liveth, O king, I shall never fight. After Bhishma is slain, I shall fight with the wielder of Gandiva.'
"Vaisampayana continued, 'After this, Dhritarashtra's son duly made Bhishma the commander of his force, distributing large presents. And after, his installation in the command, he blazed forth with beauty. And at the king's behest, musicians cheerfully played upon drums and blew conchs by hundreds and thousands. And numerous leonine roars were sent forth and all the animals in the camp uttered their cries together. And although the sky was cloudless, a bloody shower fell and made the ground miry. And fierce whirl-winds, and earthquakes, and roars of elephants, occurring, depressed the hearts of all the warriors. Incorporeal voices and flashes of meteoric falls were heard and seen in the welkin. And jackals, howling fiercely, foreboded great calamity. And, O monarch, these and a hundred other kinds of fierce portents made their appearance when the king installed Ganga's son in the command of his troops. And after making Bhishma--that grinder of hostile hosts--his general, and having also caused by abundant gifts of kine and gold to the Brahmanas to pronounce benedictions on him, and glorified by those benedictions, and surrounded by his troops, and with Ganga's son in the van, and accompanied by his brothers, Duryodhana marched to Kurukshetra with his large host. And the Kuru king, going over the plain with Karna in his company, caused his camp to be measured out on a level part, O monarch, of that plain. And the camp, pitched on a delightful and fertile spot abounding with grass and fuel, shone like Hastinapura itself.'"
SECTION CLVIII
"Janamejaya said, 'When Yudhishthira heard that Bhishma, the high-souled son of Ganga, the foremost of all wielders of weapons, the grandsire of the Bharatas, the head of all the kings, the rival of Vrihaspati in intellect, resembling the ocean in gravity, the mountains of Himavat in calmness, the Creator himself in nobleness, and the sun in energy, and capable of slaying hostile hosts like great Indra himself by showering his arrows, was installed, till his removal by death, in the command of the Kuru army on the eve of the great sacrifice of battle, terrific in its mien and capable of making one's hairs stand on their ends, what did that mighty-armed son of Pandu, that foremost of wielders of weapons, say? What also did Bhima and Arjuna say? And what too did Krishna say?'
"Vaisampayana said, 'When news was received of this, Yudhishthira endued with great intelligence and well-acquainted with what should be done in view of dangers and calamities summoned all his brothers and also the eternal Vasudeva (to his presence). And that foremost of speakers then said in a mild voice, 'Make your rounds among the soldiers, and remain carefully, casing yourselves in mail. Our first encounter will be with our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of my troops.'
"Krishna said, 'Those words of grave import, which, O bull of the Bharata race, it behoveth thee to utter on an occasion like this, have, indeed, been uttered by thee. Even this, O mighty armed one, is what I also like. Let therefore, that be done which should be done next. Let, indeed, seven leaders be selected for thy army.'
"Vaisampayana continued, 'Summoning then those warriors eager for battle, viz., Drupada and Virata, and that bull of Sini's race, and Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas, Yudhishthira duly appointed them in the command of his seven divisions. And above them all was placed in command of all the troops that Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the destruction of Drona. And Dhananjaya, of curly hair, was made the leader of all those high-souled leaders. And handsome Janardana endued with great intelligence, he who was the younger brother of Sankarshana, was chosen as the guide of Arjuna and the driver of his steeds.'
"And beholding that a very destructive battle was about to take place, there came, O king, into the Pandava encampment, Halayudha, accompanied by Akrura, and Gada and Samva, and Uddhava, and Rukmini's son (Pradyumna), and Ahuka's sons, and Charudeshna, and others. And surrounded and guarded by those foremost warriors of the Vrishni race, resembling a herd of mighty tigers, like Vasava in the midst of the Maruts, the mighty-armed and handsome Rama, attired in garments of blue silk and resembling the peak of the Kailasa mountain, and endued with the sportive gait of the lion and possessed of eyes having their ends reddened with drink, came there (at such a time). And beholding him, king Yudhishthira the Just, and Kesava of great effulgence, and Pritha's son Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all the other kings that were, rose from their seats. And they all offered worship unto Halayudha as he came to that place. And the Pandava king touched Rama's hands with his own. And that chastiser of foes, Halayudha, in return, accosting them all with Vasudeva at their head, and saluting (respectfully) both Virata and Drupada who were senior in years, sat down on the same seat with Yudhishthira. And after all the kings had taken their seats, Rohini's son, casting his eyes on Vasudeva, began to speak. And he said, 'This fierce and terrible slaughter is inevitable. It is, without doubt, a decree of fate, and I think that it cannot be averted. Let me hope, however, to behold all of you, with your friends, come safely out of this strife, with sound bodies and perfectly hale. Without doubt, all the Kshatriyas of the world that are assembled together have their hour come. A fierce melee covering with a mire of flesh and blood is sure to take place. I said unto Vasudeva repeatedly in private, 'O slayer of Madhu, unto those that bear equal relationship to us, observe thou an equal behaviour. As are the Pandavas to us, even so is king Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly soliciteth it. For thy sake, however, the slayer of Madhu regarded not my words. Looking at Dhananjaya, he hath with his whole heart, been devoted to your cause. Even this is what I certainly think, viz., that the victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even so. As regards myself, I dare not cast my eyes on the world without Krishna (on my side). It is for this that I follow whatever Krishna seeketh to achieve. Both of these heroes, well-skilled in encounter with the mace, are my disciples. My affection, therefore, for Bhima is equal to that for king Duryodhana. For these reasons, I shall now repair to the tirtha of the Saraswati for ablutions, for I shall not be able to behold with indifference the destruction of the Kauravas.
"Having said this, the mighty-armed Rama, obtaining the leave of the Pandavas, and making the slayer of Madhu desist (from following him farther), set out on his journey for the sacred waters.'"
SECTION CLIX
"Vaisampayana said, 'About this time, there came into the Pandava camp Bhishmaka's son, foremost among all persons of truthful resolution, and known widely by the name of Rukmi. The high-souled Bhishmaka, who was otherwise called king Hiranyaroman, was the friend of Indra. And he was most illustrious among the descendants of Bhoja and was the ruler of the whole southern country. And Rukmi was a disciple of that lion among the Kimpurushas who was known by the name of Drona, having his abode on the mountains of Gandhamadana. And he had learnt from his preceptor the whole science of weapons with its four divisions. And that mighty-armed warrior had obtained also the bow named Vijaya of celestial workmanship, belonging to the great Indra, and which was equal to Gandiva in energy and to also Sarnga (held by Krishna). There were three celestial bows owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow called Vijaya owned by Indra, and that other celestial bow of great energy said to have been owned by Vishnu. This last (Sarnga), capable of striking fear into the hearts of hostile warriors, was held by Krishna. The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on the occasion of the burning of Khandava, while the bow called Vijaya was obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura and slaying by his might that Asura, and vanquishing Naraka, the son of the Earth, Hrishikesa, while recovering the begemmed ear-rings (of Aditi), with sixteen thousand girls and various kinds of jewels and gems, obtained that excellent bow called Sarnga. And Rukmi having obtained the bow called Vijaya whose twang resembled the roar of the clouds came to the Pandavas, as if inspiring the whole universe with dread. Formerly, proud of the might of his own arms, the heroic Rukmi could not tolerate the ravishment of his sister Rukmini by wise Vasudeva. He had set out in pursuit, having sworn that he would not return without having slain Janardana. And accompanied by a large army consisting of four kinds of forces that occupied (as it marched) a very large portion of the earth, accoutred in handsome coats of mail and armed with diverse weapons and resembling the swollen current of the Ganga, that foremost of all wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. And having come up to him of Vrishni's race who was lord and master of everything obtainable by ascetic austerities, Rukmi, O king, was vanquished and covered with shame. And for this he returned not to (his city) Kundina. And on the spot where that slayer of hostile heroes was vanquished by Krishna, he built an excellent city named Bhojakata. And, O king, that city filled with large forces and teeming with elephants, steeds., is widely known on the earth by that name. Endued with great energy, that hero, cased in mail and armed with bows, fences, swords and quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of troops. And Rukmi entered that vast army, under a standard effulgent as the sun, and made himself known to the Pandavas, from desire of doing what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps, offered him worship. And duly worshipped and eulogised by the Pandavas, Rukmi saluted them in return and rested for a while with his troops. And addressing Dhananjaya, the son of Kunti in the midst of the heroes there assembled, he said, 'If, O son of Pandu, thou art afraid, I am here to render thee assistance in the battle. The assistance I will give thee will be unbearable by thy foes. There is no man in this world who is equal to me in prowess. I will slay those foes of thine whom thou, O son of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth stand aside. Slaying in battle thy foes myself, I will give thee Earth.' And he said this in the presence of king Yudhishthira the Just and of Kesava and in the hearing of the (assembled) monarchs and all others (in the camp). Then casting his eyes on Vasudeva and Pandu's son king Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly but in a friendly voice said these words, 'Born in the race of Kuru, being especially the son of Pandu, naming Drona as my preceptor, having Vasudeva for my ally, and bearing, besides the bow called Gandiva, how can I say that I am afraid? O hero, when on the occasion of the tale 'of cattle, I fought with the mighty Gandharvas, who was there to assist me? In that terrific encounter also with the Gods and Danavas banded together in great numbers at Khandava, who was my ally when I fought? When, again, I fought with the Nivatakavachas and with those other Danavas called Kalakeyas, who was my ally? When, again, at Virata's city I fought with the numberless Kurus, who was my ally in that battle? Having paid my respects, for battle's sake, to Rudra, Sakra, Vaisravana, Yama, Varuna, Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow of great energy called Gandiva, and accoutred with inexhaustible arrows and armed with celestial weapons, how can a person like me, O tiger among men, say, even unto Indra armed with the thunderbolt, such words as I am afraid!--words that rob one of all his fame? O thou of mighty arms, I am not afraid, nor have I any need of thy assistance. Go therefore, or stay, as it pleaseth or suiteth thee.' Hearing these words of Arjuna, Rukmi taking away with him his army vast as the sea, repaired then, O bull of Bharata's race, to Duryodhana. And king Rukmi, repairing thither, said the same words unto Duryodhana. But that king proud of his bravery, rejected him in the same way.
'Thus, O king, two persons withdrew from the battle, viz., Rohini's son (Rama) of Vrishni's race and king Rukmi. And after Rama had set out on his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed thus, the sons of Pandu once more sat down for consulting with one another. And that conclave presided over by king Yudhishthira the Just, abounding with numerous monarchs, blazed forth like the firmament bespangled with lesser luminaries with the moon in their midst.'"
SECTION CLX
"Janamejaya said, 'After the soldiers had been arrayed thus in order of battle (on the field of Kurukshetra), what, O bull among Brahmanas, did the Kauravas then do, urged as they were by destiny itself?'
"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had been arrayed thus in order of battle, Dhritarashtra, O, king, said these words to Sanjaya.'
"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details all that hath happened in the encampment of the Kuru and the Pandava troops. I regard destiny to be superior, and exertion useless, for although I understand the evil consequences of war that will lead only to ruin, still I am unable to restrain my son who rejoices in gambling and considers deceit to be wisdom. Understanding everything, I am not yet able to secure my own welfare. O Suta, my understanding is capable of seeing the defects (of measures), but when I approach Duryodhana, that understanding of mine turneth away (from that right path). When such is the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of one's corporeal body in battle is the laudable duty of every Kshatriya.'
"Sanjaya said, 'This question, O great king, that thou hast put, is indeed, worthy of thee. It behoveth thee not, however, to impute entire fault to Duryodhana only. Listen to me, O king, as I speak of this exhaustively. That man who cometh by evil in consequence of his own misconduct, should never impute the fault to either time or the gods. O great king, he amongst men who perpetrateth every wicked act, deserveth to be slain in consequence of his perpetrating those acts. Afflicted with injuries in consequence of the match at dice, the sons of Pandu, however, with all their counsellors quietly bore all those injuries, looking up, O best of men, to thy face alone. Hear from me fully, O king, of the slaughter that is about to take place in battle, of steeds and elephants and kings endued with immeasurable energy. Hearing patiently, O thou that art endued with great wisdom, of the destruction of the world in the fierce battle that has been brought about, come to this conclusion and no other, viz., that man is never the agent of his acts right or wrong. Indeed, like a wooden machine, man is not an agent (in all he does). In this respect, three opinions are entertained; some say that everything is ordained by God; some say that our acts are the result of free-will; and others say that our acts are the result of those of our past lives. Listen then, therefore, with patience, to the evil that hath come upon us.'"
SECTION CLXI
(Uluka Dutagamana Parva)
"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by the side of the Hiranwati, the Kauravas also fixed their camps. And king Duryodhana having strongly posted his troops and paid homage to all the kings (on his side) and planted outposts and bodies of soldiers for the protection of warriors, summoned those rulers of men, viz., Karna and Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult with them. And king Duryodhana, O Bharata, having (first) consulted with Karna, and (next), O monarch, with Karna and his (own) brother Dussasana, and Suvala's son all together, then summoned, O bull among men, Uluka and bringing him into his presence in private, told him, O king, these words, 'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and the Somakas. And repairing thither, repeat these my words (unto Yudhishthira) in the hearing of Vasudeva. That terrible battle between the Kurus and the Pandavas which had been expected from a long time back has, at last come. Those boastful words which Sanjaya brought to me, in the midst of the Kurus and which thou hadst, with Vasudeva and thy younger brothers, uttered in deep roar,--the time, O son of Kunti, hath at last come for making them good. Do ye achieve, therefore, all which ye have pledged yourselves to achieve. Unto the eldest son of Kunti thou must say, as my words, the following, 'Virtuous as thou art, how canst then, with all thy brothers, with the Somakas, and the Kekayas, set thy heart upon unrighteousness? How canst thou wish the destruction of the universe, when, as I think thou shouldst be the dispeller of the fears of all creatures. O bull of Bharata's race, this sloka sung of old by Prahlada when his kingdom had been wrested from him by the gods, hath been heard by us,--Ye gods, that person whose standard of righteousness is always up, but whose sins are always concealed is said to adopt the behaviour of the cat (in the story).' I will here repeat to thee, O king, this excellent story recited by Narada to my father. A wicked cat, O king, once on a time took up his abode on the banks of the Ganges, abandoning all work and with his hands upraised (after the manner of a devotee). Pretending to have purified his heart, he said unto all creatures these words, for inspiring confidence in them, viz.,--I am now practising virtue. After a long time, all oviparous creatures reposed trust in him, and coming unto him all together, O monarch, they all applauded that cat. And worshipped by all feathery creatures, that devourer of feathery creatures, regarded his purpose already accomplished, as also the purpose of his austerities. And after some more time, the mice went to that place. And these also all beheld him to be a virtuous person engaged in the observance of vows, and proudly exerting himself in a grand act. And having arrived at that settled conviction, they entertained the following wish, O king,--'Many foes we have. Let this one, therefore, become our maternal uncle, and let him always protect all the old and young ones of our race. And going at last to the cat, all of them said, 'Through thy grace we desire to roam in happiness. Thou art our gracious shelter, thou art our great friend. For this, all of us place ourselves under thy protection. Thou art always devoted to virtue, thou art always engaged in the acquisition of virtue. O thou of great wisdom, protect us, therefore, like the wielder of the thunderbolt protecting the celestials.' Thus addressed, O king, by all the mice, the cat answered them, saying, 'I do not see the consistency of these two, viz., my ascetic pursuits and this protection (that I am called upon to grant). I cannot avoid, however, doing good to you agreeably to your request. You all, at the same time, should always obey my words. Staying as I am in the observance of a severe vow, I am weakened by my ascetic practices. I do not, therefore, see the means of my moving from place to place. Ye all should, therefore, bear me hence every day to the river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race, made over all their old and young ones to that cat. Then that sinful creature of wicked soul, feeding on mice, gradually became fat and of good complexion and strong in his limbs. And thus while the mice began to be reduced in number, the cat began to grow in vigour and strength. Then all the mice, coming together, said unto one another, 'Our uncle is daily growing stout, while we are being daily reduced (in number)!' Then a certain mouse endued with wisdom, named Dindika, said, O king these words unto the large swarm of mice gathered there, 'Go all of ye to the river-side together. I will follow ye, accompanying our uncle.' 'Excellent, Excellent,' they said, and applauded that one of their number. And they all did just as those words of grave import spoken by Dindika seemed to indicate. The cat, however, not knowing all this, ate up Dindika that day. All the mice then, without losing much time, began to take counsel of one another. Then a very old mouse, named Kilika, said these just words, O king, in the presence of all his kinsfolk, 'Our uncle is not really desirous of earning virtue. He hath, like a hypocrite, become our friend when in reality he is our enemy. Indeed, the excreta of a creature that liveth only upon fruits and roots never containeth hair of fur. Then again, while his limbs are growing, our number is decaying. Besides, Dindika cannot be seen for these eight days.' Hearing these words, the mice ran away in all directions. And that cat also of wicked soul returned to whence he came. O thou of wicked soul, thou too art a practiser of such feline behaviour. Thou behavest towards thy kinsmen after the manner of the cat (in the story) towards the mice. Thy speech is of one kind, and thy conduct is of another. Thy (devotion to) scripture and thy peacefulness of behaviour are only for display before men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya and do all that one should do as such. Art thou not virtuous, O bull among men? Acquiring the earth by means of the prowess of thy arms, make gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy deceased ancestors as one should. Seeking the good of that mother of thine who hath been afflicted with distress for a series of years, dry up her tears, and confer honours on her by vanquishing (thy foes) in battle. Thou hadst with great abjectness, solicited only five villages. Even that was rejected by us, for how could we bring about a battle, how could we succeed in angering the Pandavas, was all that we sought. Remembering that it was for thee that the wicked Vidura was driven (by us) and that we had tried to burn you all in the house of lac, be a man now; at the time of Krishna's setting out (from Upaplavya) for the Kuru court, thou hadst through him communicated this message (to us), viz.,--Hear, O king, I am prepared for either war or peace! Know, O monarch, that the hour hath come for battle. O Yudhishthira, I have made all these preparations in view of that. What doth a Kshatriya regard as a more estimable accession (of good fortune) than battle? Born thou hast beer in the Kshatriya order. Known also thou art in the world. Having obtained weapons again from Drona and Kripa, why, O bull of the Bharata race, dost thou rely on Vasudeva who belongeth to the same order of life as thyself and who is, not superior to thee in might.'
'Thou must also say unto Vasudeva in the presence of the Pandavas these words,--For thy own sake, as also for the sake of the Pandavas, withstand me in battle to the best of thy power! Assuming once more that form which thou hadst assumed before in the Kuru court, rush thou with Arjuna against me (on the field)! A conjuror's tricks or illusions may (sometimes) inspire fright. But as regards the person that stands armed for fight, such deceptions (instead of inspiring fight) only provoke anger! We also are competent, by our powers of illusion, to ascend to heaven or the firmament, or penetrate into the nether region, or the city of Indra! We also can display various forms in our own body! The great Ordainer bringeth all creatures to subjection by a flat of His will (and never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's race, these words, viz.,--Causing the sons of Dhritarashtra to be slain in battle, I will confer undisputed sovereignty on the sons of Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst also said, 'Know, ye Kauravas that it is with Arjuna, having me for his second, ye have provoked hostilities!' Truthfully adhering to that pledge, put forth thy energy for the Pandavas and fight now in battle to the best of thy power! Show us that thou canst be a man! He is said to be truly alive, who, having ascertained (the wight of his) foes inspireth grief in them by resorting to true manliness! Without any reason, O Krishna, great hath been thy fame spread in the world! It will, however, presently be known that there are many persons, in the world that are really eunuchs though possessed of the signs of manhood. A slave of Kansa, especially as thou art, a monarch like me should not cover himself in mail against thee!
'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant, gluttonous Bhimasena, who is even like a bull though divested of horns, these words, viz.,--O son of Pritha, a cook thou hadst become, known by the name of Vallabha, in the city of Virata! All this is evidence of thy manliness! Let not the vow thou hadst made before in the midst of the Kuru court be falsified! Let Dussasana's blood be drunk if thou art able! O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's sons in battle!--The time for accomplishing it hath now come! O Bharata, thou deservest to be rewarded in cookery! The difference, however, is very great between dressing food and fighting! Fight now, be a man! Indeed, thou shalt have to lie down, deprived of life, on the earth, embracing thy mace, O Bharata! The boast in which thou hadst indulged in the midst of thy assembly is all vain, O Vrikodara!
'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy reverence for Yudhishthira, and thy hatred of myself! Recall to mind the sufferings in their entirety that Krishna had suffered!
'Next, thou must say these words of mine unto Sahadeva in the presence of the (assembled) monarchs,--Fight in battle now, to the best of thy power! Remember all your woes!
'Say next, from me, unto both Virata and Drupada, these words, viz.,--Since the beginning of the creation, slaves, endued even with great accomplishments, have never been able to fully understand their masters. Nor have affluent kings been always able to understand their slaves! This king deserveth no praise,--possibly, under such a belief, ye have come against me! United together, fight ye, therefore, against me for achieving my death, and accomplish the objects ye have in view, as also those that the Pandavas have!
Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these words, viz.,--The hour hath now come for thee, and thou also hast come for thy hour! Approaching Drona in battle thou wilt know what is best for thee! Achieve thou the business of thy friend! Accomplish that feat which is difficult of accomplishment!
'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words, viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son (Bhishma), will not slay thee, knowing thee to be only a female! Fight now without any fear! Achieve in battle what canst to the best of thy power! We desire to behold thy prowess!'
"Vaisampayana continued, 'Having said this, king Duryodhana laughed aloud. And addressing Uluka again, he said, 'Say once more unto Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either vanquishing us rule thou this world, or vanquished by us lie thou down on the field (deprived of life)! Recalling to thy mind the sufferings occasioned by your banishment from the kingdom, the woes of your sojourn in the woods, and 'he affliction of Krishna, be a man, O son of Pandu! That for which a Kshatriya lady bringeth forth a son is now arrived! Displaying, therefore, in battle, thy might, energy, courage, manliness, and great dexterity and speed in the use of weapons, appease thy wrath! Afflicted with woe, and dispirited and exiled (from home) for a long time, and driven from his kingdom, who is there whose heart would not break? Who is there, well-born, and brave, and uncovetous of other's wealth, that would not have his wrath excited when his kingdom descending from generation to generation is attacked? Realise in deeds those high words that thou hadst said! One that only boasts without being able to do anything is regarded as a worthless man by those that are good. Recover thy kingdom and those possessions that are now owned by thy foes! Even these two are the purposes which a person desirous of war hath in view. Exert, therefore, thy manliness! Thou wert won (as a slave) at dice! Krishna was caused by us to be brought into the assembly! One that regardeth himself a man should certainly display his wrath at this! For twelve long years hadst thou been exiled from home into the woods, and one whole year hadst thou passed in Virata's service! Remembering the pangs of banishment from the kingdom and of thy sojourn in the woods, as also those which Krishna had suffered, be thou a man! Display thy wrath towards those that repeatedly utter harsh words at thee and thy brothers! indeed, wrath (such as that) would consist in manliness! Let thy anger, thy might and prowess, and knowledge, and thy lightness of hand in the use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a man! The incantations in respect of all thy weapons have been performed. The field of Kurukshetra is free from mire. Thy steeds are hale and strong. Thy soldiers have received their pay. With Kesava, therefore, as (thy) second, fight (with us)! Without encountering Bhishma as yet, why dost thou indulge in such boasts? Like a fool, who, without having ascended the Gandhamadana mountains, boasts (of his would-be feat), thou, O son of Kunti, art indulging in a similar bragging, be a man! Without having vanquished in battle the invincible Karna of the Suta race, or Salya, that foremost of persons, or Drona, the first of all mighty warriors and equal unto the lord of Sachi in battle, how canst thou, O Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore and bowmanship, he that hath crossed both those branches of learning, he that is foremost in battle and imperturbable (as a tower), he whose might knoweth no diminution, that commander of armies, Drona of great effulgence,--him, O Partha, thou wishest in vain to conquer! It is never heard that the Sumeru peak hath been crushed by the wind. Yet even the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be altered in respect of their course, if what thou hast said unto me becometh true! What man is there, desirous of life, be it Partha or any body else, who having approached that grinder of foes, would be able to return home with sound body? What person is there, treading upon the earth with his feet, who, encountered by Drona and Bhishma and struck with their arrows, would escape from the battle with life? Like a frog having its abode in a well, why art thou not able to realise the might of this vast army of the assembled monarchs, invincible, looking like the very celestial host, and protected by these lords of men, as the heavenly host by the gods themselves,--protected that is, by the kings of the East, the West, the South and the North, by the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the Andhras, and the Kanchis,--this host of many nations, ready for battle, and resembling the uncrossable current of the Ganga. O thou of little understanding, how canst thou, O fool, venture to fight with me when stationed in the midst of my elephant-host? Thy inexhaustible quivers, thy car given thee by Agni, and thy celestial banner, O Partha, will all, O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging! Why dost thou indulge in too much boast! Success in battle resulteth from the method in which it is fought. A battle is never gained by bragging. If, O Dhananjaya, acts in this world succeeded in consequence of vauntings, all persons would then have succeeded in their objects, for who is there that is not competent to brag? I know that thou hast Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I know that there is no warrior equal to thee. Knowing all this, I retain thy kingdom yet! A man never winneth success in consequence of the attributes of lineage. It is the Supreme Ordainer alone who by his fiat of will maketh things (hostile) friendly subservient. For these thirteen years, I have enjoyed sovereignty while ye were weeping. I shall continue to rule in the same way, slaying thee with thy kinsmen. Where was thy Gandiva then, when thou wert made slave won at stake? Where, O Falguni, was Bhima's might then? Your deliverance then came neither from Bhimasena, armed with mace, nor from you armed with Gandiva, but from the faultless Krishna. It was she, the daughter to Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors. I characterised you all as sesame seeds without kernel. That is true. For, did not Partha (some time after) bear a braid when living in Virata's city? In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Pritha, is (evidence of) my manliness! Flying from an encounter with hips and braids and waist-bands, thyself binding thy hair, wert engaged in teaching the girls to dance? It is thus that Kshatriyas always inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can terrify the armed man addressed for fight. On the other hand, these provoke only his wrath. A thousand Vasudevas, a hundred Falgunis, approaching me whose arms and weapons never go for nothing, will surely fly away in all directions. Encounter Bhishma in combat, or strike the hill with thy head, or cross with the aid of thy two arms alone the vast and deep main! As regards my army, it is a veritable main with Saradwat's son as its large fish, Vivingsati as its huge snake, Bhishma as its current of immeasurable might, Drona as its unconquerable alligator, Karna and Salwa and Salya its fishes and whirlpools, the ruler of the Kamvojas its equine head emitting fire, Vrihadvala its fierce waves, Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its current, Sushena and Chitrayuda its water-elephants (hippopotamus) and crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and Sakuni its shores! When having plunged into this surging ocean with its inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of senses and have all thy relatives and friends slain, then will repentance possess thy heart! Then also will thy heart turn away from the thought of ruling the earth, like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!'"
SECTION CLXII
"Sanjaya said, 'Having reached the Pandava camp, the gambler's son (Uluka) presented himself before the Pandavas, and addressing Yudhishthira said, 'Thou art fully conversant with what envoys say! It behoveth thee not, therefore, to be angry with me if I repeat those words only which Duryodhana hath instructed me to tell!'
"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us, without any anxiety what are the views of the covetous Duryodhana of limited sight!' Then in the midst and presence of the illustrious and high-souled Pandavas, of the Srinjayas, and Krishna possessed of great fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka said these words.'
"Uluka said, 'Even this is what the high-souled king Duryodhana hath in the presence of all the Kuru heroes, said unto thee! Listen to those words, O Yudhishthira! Thou wert defeated at dice, and Krishna was brought into the assembly! At this, a person who regardeth himself a man would be justified in giving way to wrath! For twelve years wert thou banished from home into the woods! For one whole year didst thou live in Virata's service. Remembering the reason there is for wrath, thy exile, and the persecution of Krishna, be a man, O son of Pandu! Though weak, Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of Dussasana! Thy weapons have been properly worshipped and their presiding deities have been invoked! The field of Kurukshetra also is without mire. The roads are even. Thy steeds are well-fed. Engage in battle, therefore, on the morrow, with Kesava as thy ally! Without having yet approached Bhishma in battle, why dost thou indulge in boasts? Like a fool that boasteth of his intention to ascend the mountains of Gandhamadana, thou, O son of Kunti, art indulging in a vain boast. Without having vanquished in battle the Suta's son (Karna) who is invincible, and Salya, that foremost of mighty persons, and that first of all warriors and equal unto Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for sovereignty? A preceptor in both the Vedas and the bow, he hath reached the end of both these branches of learning. Thou desirest in vain, O son of Pritha, to vanquish that leader of troops, the illustrious Drona, who fightest in the van, is incapable of being agitated, and whose strength knows no diminution. Never have we heard that the mountains of Sumeru have been crushed by the wind! But the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be reversed if what thou hast said unto me really taketh place! Who is there fond of life, fighting from the back of an elephant or of a horse or from a car, that would return home (safe and sound), after having encountered that grinder of foes? What creature treading the earth with his feet, would escape with life from battle, having been attacked by Drona and Bhishma, or pierced with their terrible shafts? Like a frog within a well, why dost thou not realise the strength of this assembled host of monarchs, which resembleth the very celestial host, and which is protected by these kings like the gods protecting theirs in heaven, and which, swarming with the kings of the East, West, South, and North, with Kamvojas, Sakas, Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas, Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all addressed for battle, is uncrossable like the swollen tide of Ganga? O fool of little understanding, how wilt thou fight with me while I am stationed in the midst of my elephant force?'
'Having said these words unto king Yudhishthira, the son of Dharma, Uluka, turning his face then towards Jishnu, said unto him these words, 'Fight without bragging, O Arjuna! Why dost thou brag so much? Success resulteth from the application of method. A battle is never won by bragging. If acts in this world, O Dhananjaya, succeeded in consequence only of boasts, then all men would have succeeded in their objects, for who is there that is not competent to brag? I know that thou hast Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I know that there is no warrior equal to thee. Knowing all this, I retain thy kingdom yet! A man never winneth success in consequence of the attribute of lineage. It is the Supreme Ordainer alone who by his fiat maketh (things hostile) friendly and subservient. For these thirteen years have I enjoyed sovereignty, while ye were weeping! I shall continue to rule in the same way, slaying thee with thy kinsmen! Where was thy Gandiva then when thou wert made a slave won at dice? Where, O Falguni, was Bhimasena's might then? Your deliverance then came neither from Bhimasena armed with mace, nor from you armed with Gandiva, but from faultless Krishna. It was she, the daughter of Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors! I characterised ye as sesame seeds without kernel. That is very true, for, did not Partha bear a braid while living in Virata's city? In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Kunti, is (evidence of) thy manliness! Flying from an encounter with braids and waist-bands thyself binding thy hair into a braid, thou wert employed in teaching the girls to dance! It is thus that Kshatriyas always inflict punishment on a Kshatriya! From fear of Vasudeva, or from fear of thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as thy ally! Neither deception, nor conjuror's tricks, nor jugglery can terrify an armed man ready for fight. On the other hand, all this provokes only his wrath! A thousand Vasudevas, a hundred Falgunis, approaching me whose aim and weapons never go for nothing, will fly away in all directions, Encounter Bhishma in combat, or pierce the hills with thy head, or cross with the aid of thy two arms the vast and deep main! As regards my army, it is a veritable ocean with Saradwat's son as its large fish; Vivingsati, its smaller fish; Vrihadvala its waves; Somadatta's son its whale; Bhishma its mighty force; Drona its unconquerable alligator; Karna and Salya, its fishes and whirlpools; Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock, Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When having plunged into this swelling ocean with its inexhaustible waves of weapons thou wilt from fatigue be deprived of thy senses, and have all thy relatives and friends slain, then will repentance possess thy heart! Then will thy heart turn away, O Partha, from the thought of ruling the earth like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!'"
SECTION CLXIII
"Sanjaya said, 'O monarch, provoking Arjuna still further who was like a snake of virulent poison, by means of those wordy strokes of his Uluka once more repeated the words he had once spoken. The Pandavas had before such repetition, been sufficiently provoked, but hearing these words (a second time) and receiving those censures through the gambler's son, they were provoked beyond endurance. They all stood up, and began to stretch their arms. And looking like enraged snakes of virulent poison, they began to cast their eyes on one another. And Bhimasena, with face downwards, and breathing heavily like a snake, began to glance obliquely at Kesava, directing the blood-red corners of his eyes towards him. And beholding the Wind-god's son to be greatly afflicted and extremely provoked with rage, he of Dasarha's race smilingly addressed the gambler's son and said, 'Depart hence without a moment's delay. O gambler's son, and say unto Suyodhana these words, viz.,--Thy words have been heard and sense understood. Let that take place which thou desirest.' Having said this, O best of monarchs, the mighty-armed Kesava looked once more at Yudhishthira endued with great wisdom. Then in the midst and presence of all the Srinjayas, of Krishna possessed of great fame, of Drupada with his sons, of Virata, and all the kings (there assembled), Uluka once more repeated unto Arjuna the words he had said, provoking him still further thereby, like one annoying wrathful snake of virulent poison by means of a stake. And he also said unto all of them, viz.,--Krishna and others, those words that Duryodhana had instructed him to say. And hearing those harsh and highly disagreeable words uttered by Uluka, Partha was greatly excited and wiped the sweat off his forehead. And beholding Partha, O king, in that condition, that assembly of monarchs could not bear it at all. And at that insult to Krishna and the high-souled Partha, the car-warriors of the Pandavas were greatly agitated. Though endued with great steadiness of mind, those tigers among men began to burn with anger. And Dhrishtadyumna and Sikhandin and that mighty car-warrior, Satyaki, and the five Kekaya brothers, and the Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty car-warriors--the twins,--jumped up from their seats, their eyes red with anger, tossing their handsome arms decked with red sandal-paste and ornaments of gold. Then Vrikodara, the son of Kunti, understanding their gestures and hearts, sprang up from his seat. And gnashing his teeth, and licking with his tongue the corners of his mouth, and burning with rage, and squeezing his hands and turning his eyes fiercely, said these words unto Uluka, Ignorant fool, thy words have now been heard which Duryodhana said unto thee for the object of provoking us as if we were a set of imbeciles! Hear now the words which I say and which thou art to repeat unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in the hearing of the Suta's son and the wicked-hearted Sakuni. We always seek to gratify our elder brother! It was for this, O thou of wicked behaviour, that we tolerated thy acts. Dost thou not regard this as highly fortunate for thee? It was for only the good of our race that king Yudhishthira the Just, endued with great intelligence, sent Hrishikesa to the Kurus for bringing about a peace! Impelled by Fate, without doubt, thou art desirous of repairing unto Yama's abode! Come, fight with us. That, however, is certainly to take place tomorrow! I have, indeed, vowed to slay thee with thy brothers! O sinful fool, do not entertain the slightest doubt, for it will be as I have vowed! The very ocean, the abode of Varuna-may all on a sudden transgress its continents. The very mountains may split, yet my words can never be false! If Yama himself, or Kuvera, or Rudra, assisteth thee, the Pandavas will still accomplish what they have vowed! I shall certainly drink Dussasana's blood according to my pleasure! And I also vow that Kshatriya whatsoever may then angrily approach me, even if he cometh with Bhishma himself at the van, I will send him to Yama's abode! That which I have said in the midst of a Kshatriya assembly will certainly be true. I swear this by my soul!
'Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes red in anger, said these words in the presence of the (assembled) troops,--words that become that proud hero. And he said, 'Listen, O sinful one, to the words I utter and which must be repeated to thy father! A difference would never have arisen between us and the Kurus, if Dhritarashtra had no relationship with thee! Of sinful acts and the exterminator of thy own race, thou hast been born as an embodiment of quarrel for the destruction of the whole world as also for the destruction of Dhritarashtra's race! From our very birth, O Uluka, that sinful father of thine hath always sought to do us injury and evil. I desire to attain the opposite shore of that hostile relation. Slaying thee first before the very eyes of Sakuni, I shall then slay Sakuni himself in the sight of all bowmen!'
'Hearing these words of both Bhima and Sahadeva, Falguni smilingly addressed Bhima, saying, 'O Bhimasena, they that have provoked hostilities with thee, cannot live! Though they may dwell happily in their homes, those fools become yet entangled in the meshes of death! O best of men, Uluka doth not deserve to be addressed harshly by thee! What fault do envoys commit, repeating as they only do what they are instructed (to say)?' And having thus addressed Bhima of terrible prowess that mighty-armed hero then addressed his heroic allies and well-wishers headed by Dhrishtadyumna, saying, 'Ye have heard the words of the sinful son of Dhritarashtra in dispraise of Vasudeva and especially of myself! And hearing them ye have been filled with anger because ye wish us well! But through Vasudeva's might and your endeavours, I do not reckon even all the Kshatriyas of the earth assembled together! With your permission I will now communicate to Uluka what the reply to those words is, what, indeed, he should say unto Duryodhana!--When the morrow cometh, stationed at the head of my division, the answer to these words shall I give through Gandiva! For they that are eunuchs, answer in words!'
'Hearing this, all those best of kings applauded Dhananjaya, wondering at the ingenuity of that reply. King Yudhishthira the Just, then, having spoken mildly unto all the kings each according to his age and as each deserved said, at last, unto Uluka these words so that he might carry them to Duryodhana. And Yudhishthira said, 'No good king should patiently bear an insult. Having so long heard what thou hadst to say, I shall now tell thee what my reply is!'
'Having heard then, O best of Bharata's race, those words of Duryodhana, Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in anger and himself sighing like a snake of virulent poison, licking the corners of his mouth with his tongue, as if swelling with wrath, and casting his eyes on Janardana and his own brothers, said unto Uluka these words that were fraught with both mildness and vigour. And tossing his massive arms he said unto the gambler's son, 'Go, O Uluka, and say unto Duryodhana, that ungrateful, wicked-minded embodiment of hostilities, that infamous wretch of his race, these words, viz.,--O sinful wretch, thou always behavest with crookedness towards the Pandavas! O sinful fool, he that displayeth his prowess relying on his own might and summoneth his foes (to battle) and fulfilleth his own words, even he is a man of the Kshatriya order! Be thou a Kshatriya, O sinful wretch, and summon us to battle! O infamous one of thy race, do not come to battle, placing at thy head others for whom we profess respect! O Kaurava, relying on thy own might and on that of thy servants, summon the sons of Pritha to battle! Be Kshatriya in every way! He, who summoneth his foes, relying on the might of others, and incapable of receiving them himself is, indeed, a eunuch! Thou, however, thinkest highly of thyself, relying on the might of others! Being weak and unable thyself, why then dost thou roar so (in words) at us?'
"Krishna said, 'My words also, O gambler's son, should be communicated unto Suyodhana. Let that morrow come to thee on which the battle is to take place. O thou of wicked soul, be a man! O fool, thou thinkest Janardana will not fight, since he hath been chosen by the Pandavas to act only as a charioteer, so thou art not alarmed. That, however, will not be, even for a moment. If my wrath is excited, I may then consume all the kings (assembled by thee) like a fire consuming a heap of straw. At Yudhishthira's command, however, I shall only discharge the functions of charioteer to the high-souled Falguni, of senses under complete control and who alone, (amongst us two) will fight! If thou fliest beyond the limits of the three worlds, if thou sinkest into the depths of the earth, thou shalt, even at these places, behold Arjuna's car tomorrow morning. Thou thinkest that Bhima's words have been spoken in vain! But know that Dussasana's blood hath already been quaffed. Know this also that although thou hast uttered such cross and perverse words, yet neither Partha, nor king Yudhishthira, nor Bhimasena, nor any of the twins, regardeth thee as straw!'"
SECTION CLXIV
"Sanjaya said, 'Having heard those words of Duryodhana, Gudakesha of great fame looked at the gambler's son with eyes exceedingly red. And eyeing Kesava also and tossing his massive arms, he addressed the gambler's son, saying, 'He, who, relying on his own strength, summoneth his foes and fighteth with them fearlessly, is spoken of as a man. He, however, who, relying on the strength of others, summoneth his foes, is an infamous Kshatriya. In consequence of his incapacity, such a one is regarded as the lowest of men. Relying on the strength of others, thou (O Duryodhana), being a coward thyself, desirest yet, O fool, to rebuke thy foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose heart is ever bent in doing what is good, who hath all his passions under control, and who is endued with great wisdom, in the command of thy troops and made him liable to certain death, thou indulgest in brag! O thou of wicked understanding, thy object (in doing this) is fully known to us, O wretch of thy race! Thou hast done it, believing that sons of Pandu will not, from kindness, slay the son of Ganga. Know, however, O Dhritarashtra's son, that I will slay that Bhishma first in the sight of all the bowmen, relying upon whose strength thou indulgest in such boasts! O gambler's son, repairing (hence) unto the Bharatas and approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna hath said,--So be it! After this night will have passed away, the fierce encounter of arms will take place. Indeed, Bhishma of unfailing might and firmly adhering to truth, hath told thee in the midst of the Kurus these words, viz.,--I will slay the army of the Srinjayas and the Salweyas. Let that be my task. Excepting Drona I can slay the whole world. Thou needest not, therefore, entertain any fear oil the Pandavas! At this, thou, O Duryodhana, regardest the kingdom as thy own and thinkest that the Pandavas have sunk into distress. Thou hast been filled with pride at this. Thou seest not, however, danger that is in thy own self. I shall, therefore, in battle, first slay before thy very eyes, Bhishma the eldest of the Kurus! At sunrise (tomorrow) at the head of the troops, with standards and cars protect ye that leader of thy forces firm in his promises. I shall, with my arrows, throw him down who is your refuge from his car before the eyes of you all! When the morrow cometh, Suyodhana will know what it is to indulge in brag, beholding the grandsire covered with my arrows! Thou shalt, O Suyodhana, very soon see the fulfilment of that which Bhimasena in anger had said, in the midst of the assembly, unto thy brother, that man of limited sight, viz., Dussasana, wedded to unrighteousness, always quarrelsome, of wicked understanding, and cruel in behaviour. Thou shalt soon see the terrible effects of vanity and pride, of wrath and arrogance, of bragging and heartlessness, cutting words and acts, of aversion from righteousness, and sinfulness and speaking ill of others, of transgressing the counsels of the aged, of oblique sight, and of all kinds of vices! O scum of humanity, how canst thou, O fool, hope for either life or kingdom, if I, having Vasudeva for my second, give way to anger? After Bhishma and Drona will have been quieted and after the Suta's son will have been overthrown, thou shalt be hopeless of life, kingdom and sons! Hearing of the slaughter of thy brothers and sons, and struck mortally by Bhimasena, thou wilt, O Suyodhana, recollect all thy misdeeds!--Tell him, O gambler's son, that I do not vow a second time. I tell thee truly that all this will be true!--Departing hence, O Uluka, say, O sire, these words of mine, unto Suyodhana! It behoveth thee not to apprehend my behaviour by the light of thy own! Know the difference there is between thy conduct and mine, which is even the difference between truth and falsehood! I do not wish harm to even insects and ants. What shall I say, therefore, of my ever wishing harm to my kinsmen? O sire, it was for this that five villages only were solicited by me! Why, O thou of wicked understanding, dost thou not see the dire calamity that threatens thee? Thy soul overwhelmed with lust, thou indulgest in vauntings from defectiveness of understanding. It is for this also thou acceptest not the beneficial words of Vasudeva. What need now of much talk? Fight (against us) with all thy friends! Say, O gambler's son, unto the Kuru prince who always doth what is injurious to me (these words also, viz.,)--Thy words have been heard; their sense also hath been understood. Let it be as thou wishest!'
'O son of king, Bhimasena then once more said these words, 'O Uluka, say those words of mine unto the wicked-minded, deceitful, and unrighteous Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose behaviour is exceedingly wicked. Thou shalt have to dwell in the stomach of a vulture or in Hastinapura. O scum of human kind, I shall assuredly fulfil the vow I have made in the midst of the assembly. I swear in the name of Truth, slaying Dussasana in battle, I shall quaff his life-blood! Slaying also thy (other) brothers, I shall smash thy own thighs. Without doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra, as Abhimanyu is of all the (younger) princes! I shall by my deeds, gratify you all! Hearken once more to me. O Suyodhana, slaying thee, with all thy uterine brothers, I shall strike the crown of thy head with my foot in the sight of the king Yudhishthira the Just!'
'Nakula, then, O king, said these words, 'O Uluka, say unto Dhritarashtra's son, Suyodhana, of Kuru's race that all the words uttered by him have now been heard and their sense understood. I shall, O Kauravya, do all that thou hast commended me to do.'
'And Sahadeva also, O monarch, said these words of grave import, 'O Suyodhana, it will all be as thou wishest! Thou shalt have to repent, O great king, along with thy children, kinsmen, and counsellors, even as thou art now bragging joyously in view of our sufferings.'
'Then Virata and Drupada, both venerable in years, said these words unto Uluka, It is even our wish that we become slaves of a virtuous person! Whether, however, we are slaves or masters, will be known tomorrow, as also who owns what manliness!'
'After them, Sikhandin said these words unto Uluka, 'Thou must say unto king Duryodhana who is always addicted to sinfulness, these words, viz.,--See, O king, what fierce deed is perpetrated by me in battle! I shall slay grandsire of thine from his car, relying upon whose prowess thou art certain of success in battle! Without doubt, I have been created by the high-souled Creator for the destruction of Bhishma. I shall assuredly slay Bhishma in the sight of all bowmen.'
'After this, Dhrishtadyumna also said unto Uluka, the gambler's son, these words, 'Say unto prince Suyodhana these my words, viz., I shall slay Drona with all his followers and friends. And I shall do a deed which none else will ever do.'
'King Yudhishthira once more said these high words fraught with clemency, viz.,--O monarch, I never desire the slaughter of my kinsmen. O thou of wicked understanding, it is from thy fault that all this will assuredly take place. I shall, of course, have to sanction the fulfilment of their great feats by all these (around me). Go hence, O Uluka, without delay or stay here, O sire, for, blessed be thou, we too are thy kinsmen.'
'Uluka, then, O king, thinking permission of Yudhishthira, the son of Dharma, went thither where king Suyodhana was. Thus addressed, the gambler's son carefully bearing in mind all he had heard, returned to the place from which he had come. And arriving there, he fully represented unto the vindictive Duryodhana all that Arjuna had charged him with. And he also faithfully communicated unto Dhritarashtra's son the words of Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata and Drupada, O Bharata and the words of Sahadeva and Dhrishtadyumna and Sikhandin, and the words also that were spoken (subsequently) by Kesava and Arjuna. And having listened to the words of the gambler's son, Duryodhana, that bull of Bharata's race, ordered Dussasana and Karna and Sakuni, O Bharata, and their own troops and the troops of the allies, and all the (assembled) kings, to be arrayed in divisions and be ready for battle before sunrise (next morrow). Messengers then, instructed by Karna and hastily mounting on cars and camels and mares and good steeds endued with great fleetness, quickly rode through the encampment. And at Karna's command they promulgated the order--Array (yourselves) before sunrise tomorrow!'"
SECTION CLXV
'Sanjaya said, 'Having listened to Uluka's words, Yudhishthira, the son of Kunti, moved his army headed by Dhrishtadyumna and others. And that vast army commanded by Dhrishtadyumna, consisting of four kinds of forces, viz., foot-soldiers and elephants and cars and cavalry, terrible, and immovable like the earth herself, and guarded by mighty car-warriors led by Bhimasena and Arjuna, could be compared to the vast ocean lying in stillness. And at the head of that vast force was that mighty bowman, the prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous of obtaining Drona for his antagonist. And Dhrishtadyumna began to select combatants (from his own army) for pitting them against particular warriors of the hostile force. And he gave orders unto his car-warriors, suited to their strength and courage. And he pitted Arjuna against the Suta's son (Karna), Bhima against Duryodhana, Dhrishtaketu against Salya, Uttamaujas against Gautama's son (Kripa), Nakula against Kritavarman, Yuyudhana against the ruler of the Sindhus (Jayadratha). And he placed Sikhandin in the van, pitting him against Bhishma. And he urged Sahadeva against Sakuni, and Chekitana against Sala, and the five sons of Draupadi against the Trigartas. And he urged Subhadra's son (Abhimanyu) against Vrishasena (the son of Karna), and also against all the rest of the kings, for he regarded Abhimanyu as superior to Arjuna himself in battle. And distributing his warriors thus, individually and collectively, that mighty bowman, of the hue of blazing fire, kept Drona for his own share. And that leader of leaders of troops, the mighty and intelligent bowman Dhrishtadyumna, having arrayed his troops duly, waited for battle with a firm heart. And having arrayed the combatants, as indicated above, of the Pandavas, he waited, with collected mind, on the field for securing victory to the sons of Pandu.'"
SECTION CLXVI
"Dhritarashtra said, After Falguni had vowed the slaughter of Bhishma in battle, what did my wicked sons headed by Duryodhana do? Alas, I already behold my father, Ganga's son, slain in battle, by that bowman of firm grasp, viz., Partha, having Vasudeva for his ally! And what also did that mighty bowman, that foremost of smiters, Bhishma, endued with immeasurable wisdom, say on hearing the words of Partha. Having accepted also the command of the Kauravas, what did that foremost of warriors, Ganga's son, of exceeding intelligence and prowess, do?'
"Vaisampayana continued, 'Thus questioned, Sanjaya told him everything about what that eldest one of the Kurus, Bhishma of immeasurable energy, had said.'
"Sanjaya said, 'O monarch, obtaining the command, Bhishma, the son of Santanu said these words unto Duryodhana, gladdening him greatly, 'Worshipping the leader of celestial forces, viz., Kumara, armed with the lance, I shall, without doubt, be the commander of thy army today! I am well-versed in all mighty affairs, as also in various kinds of array. I know also how to make regular soldiers and volunteers act their parts. In the matter of marching the troops and arraying them, in encounters and withdrawing, I am as well-versed, O great king, as Vrihaspati (the preceptor of the celestials), is! I am acquainted with all the methods of military array prevalent amongst the celestials, Gandharvas, and human beings. With these I will confound the Pandavas. Let thy (heart's) fever be dispelled. I will fight (the foe), duly protecting thy army and according to the rules of (military) science! O king, let thy heart's fever be dispelled!'
Hearing these words, Duryodhana said, 'O Ganga's son of mighty arms, I tell thee truly, I have no fear from even all the gods and Asuras united together! How much less, therefore, is my fear when thy invincible self hath become the leader of my forces and when that tiger among men, Drona, also waiteth willingly for battle! When you two foremost of men, are addressed for battle on my side, victory, nay, the sovereignty of even the celestial cannot assuredly be unattainable by me! I desire, however, O Kaurava, to know who amongst all the warriors of the foe and my own are to be counted as Rathas and who Atirathas. Thou, O grandsire, art well-acquainted with the (prowess of the) combatants of the foe, also of ourselves! I desire to hear this, with all these lords of earth!'
"Bhishma said, 'Listen, O son of Gandhari, O king of kings, to the tale of Rathas in thy own army! Hear, O king, as to who are Rathas and who Atirathas! They are in thy army, many thousands, many millions, and many hundreds of millions of Rathas. Listen, however, to me as I name only the principal ones. Firstly, with thy country of brothers including Dussasana and others, thou art of the foremost of Rathas! All of you are skilled in striking, and proficient in cutting chariots and piercing. All of you are accomplished drivers of chariots while seated in the driver's box, and accomplished managers of elephants while seated on the necks of those animals. All of you are clever smiters with maces and bearded darts and swords and bucklers. You are accomplished in weapons and competent in bearing burthens of responsibility. Ye all are disciples of Drona and of Kripa, the son of Saradwat, in arrows and other arms. Wronged by the sons of Pandu, these Dhartarashtras, endued with energy, will assuredly slay in the encounter the Panchalas irresistible in combat. Then, O foremost of the Bharatas, come I, the leader of all thy troops, who will exterminate thy foes, vanquishing the Pandavas! It behoveth me not to speak of my own merits. I am known to thee. The foremost of all wielders of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will accomplish thy purpose in battle. Incapable of being humiliated by persons accomplished in arms, shooting or hurling his weapons to a great distance, and a severe smiter, he will destroy the ranks of the foe, as the great Indra destroying the Danavas. The ruler of the Madras, the mighty bowman Salya, is, as I think, an Atiratha. That warrior boasteth himself as Vasudeva's equal, in every battle (that he fighteth). Having abandoned his own sister's sons, that best of kings, Salya, hath become thine. He will encounter in battle the Maharathas of the Pandava party, flooding the enemy with his arrows resembling the very surges of the sea. The mighty bowman Bhurisravas, the son of Somadatta, who is accomplished in arms and is one of thy well-meaning friends, is a leader of leaders of car-divisions. He will, certainly, make a great havoc among the combatants of thy enemies. The king of the Sindhus, O monarch, is in my judgment, equal to two Rathas. That best of car-warriors will fight in battle, displaying great prowess. Humiliated, O king, by the Pandavas on the occasion of his, abducting Draupadi, and bearing that humiliation in mind, that slayer of hostile heroes will fight (for thee). Having practised after that, O king, the severest austerities, he obtained a boon, highly difficult of acquisition, for encountering the Pandavas in battle. That tiger among car-warriors, therefore, remembering his old hostility, will, O sire, fight with the Pandavas in battle, reckless of his very life which is so difficult to lay down.'"
SECTION CLXVII
"Bhishma said, 'Sudhakshina, the ruler of the Kamvojas, is in my judgment, equal to a single Ratha. Desiring the success of thy object, he will certainly fight with the enemy in battle. O best of kings, the Kauravas will behold the prowess of this lion among car-warriors exerted for thee, to be equal to that of Indra himself in battle. As regards the car-army of this king, O monarch, those smiters of fierce impetus, the Kamvojas, will cover a large area like a flight of locusts! Coming from (the province of) Mahishmati, Nila, accoutred in blue mail, is one of thy Rathas. With his car-army he will cause a great havoc among thy foes, O child, he had hostilities with Sahadeva. O king, he will continually fight for thee, O thou of Kuru's race. Accomplished in battle, and of fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are both regarded as excellent Rathas. These two heroes among men will consume the troops of thy foes, with maces and bearded darts, and swords and long shafts, and javelins hurled from their hands. Like a couple of (elephant) leaders sporting in the midst of their herds, these two princes, O monarch, longing for battle, will range the field, each like Yama himself. The five (royal) brothers of Trigarta are, in my judgment, all foremost of Rathas. The sons of Pritha provoked hostilities with them at Virata's city on that (well-known) occasion. Like huge Makaras, O king, agitating the stream of the Ganges crested with high waves, they will agitate the ranks of the Parthas in battle. All the five, O king, are Rathas, having Satyaratha (amongst them) as their first. Remembering the wrongs inflicted on them of old by that son of Pandu who is Bhima's younger brother, when the latter, O Bharata, on his car drawn by white steeds, was engaged, O monarch, in subjugating all the kings of the earth, they will certainly exert themselves bravely in battle. Encountering many Maharathas--chief of bowmen--leaders of Kshatriyas--on the side of the Parthas, they will certainly slay them. Thy son Lakshmana and the son also of Dussasana--those tigers among men are both unretreating in battle. In prime of youth, of delicate limbs, endued with great activity, those two princes, well-versed with battles and capable of leading all, those tigers among Kurus, those car-warriors, are, I think, two of our best Rathas. Devoted to the duties of the Kshatriya order, those two heroes will achieve great feats. Dandadhara, O monarch, is, O bull among men, equal to a single Ratha. Guarded by his own soldiers, he will fight in battle for thee. Endued with great impetus and prowess, king Vrihadvala, the ruler of the Kosalas, is, in my judgment, O sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to the good of the Dhartarashtras, will exert himself powerfully in battle, gladdening his own friends. Kripa, the son of Saradwat is, O king, a leader of leaders of car-ranks. Reckless even of life which is so dear, he will consume thy foes. Born among a clump of heath as the son of that great sage, viz., the preceptor Gautama, otherwise called Saradwat, he is invincible like Kartikeya himself. Consuming untold warriors armed with various weapons and bows, he will, O sire, roam forth on the field of battle like a blazing fire.'"
SECTION CLXVIII
"Bhishma said, 'This thy maternal uncle Sakuni is, O king, equal to a single Ratha. Having caused the (present) hostilities (to break out) with the sons of Pandu, he will fight. There is no doubt in this. His troops are irresistible when rushing to battle. Armed with various kinds of weapons in abundance, in speed, they are equal to the very wind. The mighty bowman (Aswatthaman) who is Drona's son surpasseth all bowmen. Acquainted with all modes of warfare, and of unbaffled weapons, he is a Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot from his bow, proceed in a continuous line, touching one another. If he wishes it, this Maharatha is capable of consuming the three worlds. Engaged in austerities in his hermitage, he hath, by these, increased both his fury and energy. Possessed of great intelligence, he hath been favoured by Drona with (the gift of all) celestial weapons. There is, however, O bull of Bharata's race, one great defect in him, in consequence of which, O best of kings, I do not regard him either as a Ratha or a Maharatha. This regenerate man is exceedingly fond of living, life being very dear to him. Amongst the warriors of both armies there is no one who can be regarded as his peer. On even a single car he can annihilate the very army of the celestials. Possessed of a strong frame, he can split the very mountains by the flaps of his bow-string, striking against the leathern fence on his left arm. Endued with innumerable qualities, this smiter of fierce effulgence will wander (over the field of battle), incapable of being withstood like Yama himself, mace in hand. Resembling the fire at the end of the Yuga as regards his fury, possessed of leonine neck, and endued with great lustre, Aswatthaman will extinguish the embers of this battle between the Bharata's. His father (Drona) is endued with great energy, and though aged, is still superior to many young men. He will achieve great feats in battle. I have no doubt of this. Staying immovably (on the field), he will consume Yudhishthira's troops. The Pandava army will play the part of the dry grass and fuel in which that fire will originate, while the impetus of his own weapons will be the wind for fanning it into a (mighty) flame. This bull among men, is a leader of bands of car-warriors. The son of Bharadwaja will achieve fierce feats for thy good! The preceptor of all Kshatriyas of royal lineage, the venerable preceptor, will exterminate the Srinjayas. Dhananjaya, however, is dear to him. This mighty bowman, therefore, remembering his own celebrated and highly meritorious services as preceptor, will never be able to slay Partha who is capable of achieving great feats without any trouble. O hero, Drona always boasteth of the numerous accomplishments of Partha. Indeed, Bharadwaja looketh on him with greater affection than on his own son. Endued with great prowess, he can, on a single car, beat in battle, by means of his celestial weapons, all the gods, Gandharvas, and human beings united together. That tiger among kings, is, O monarch, one of thy Maharathas. Capable of breaking the car-ranks of hostile heroes, he, in my judgment, is one of thy foremost of car-warriors. Afflicting the ranks of the enemy at the head of his own large force, he will consume the Panchalas like fire consuming a heap of dry grass. Possessed of true fame, prince Vrihadvala is equal to single Ratha. He, O monarch, will roam amid thy enemy's troops like Death himself. His troops, O king of kings, accoutred in various kinds of mail and armed with diverse kinds of weapons, will wander on the field, slaying all the warriors opposed to them. Vrishasena, the son of Karna, is one of thy foremost of car-warriors and is a Maharatha. That foremost of mighty men will consume the troops of thy enemy. Endued with great energy, Jalasandha, O king, is one of thy foremost of Rathas. Born in Madhu's race, that slayer of hostile heroes, is prepared to cast away his very life in battle. Skilled in battle, that mighty-armed warrior, scattering the enemy's ranks before him, will fight in battle mounted on car or from the elephant's back. That best of kings, O monarch, is in my judgment, a Ratha. He will, in fierce battle, cast away for thy sake his very life with all, his troops possessed of great prowess and acquainted with all the modes of warfare, he will, O king, fight fearlessly with thy foes in battle. Never retreating from battle, brave, and resembling Yama himself, Vahlika, O king, is in my judgment, an Atiratha. Rushing to the encounter he never cometh back. Indeed, he will slay hostile warriors in battle like the Wind-god himself. That router of hostile car-ranks, that car-warrior of wonderful feats in battle, commander of thy forces, Satyavan is, O king, a Maharatha. He never cherisheth grief at the prospect of battle. Confounding those warriors that stand in the way of his car, he falleth upon them. Always displaying his prowess against the enemy, that best of men will, for thy sake, in fierce press of battle, achieve all that a good Kshatriya should. Thai chief of Rakshasas, Alambhusha, of cruel deeds, is a Maharatha. Remembering his old hostilities (with the Pandavas), he will commit great execution among the foe. He is the best of Rathas amongst all the Rakshasa-warriors. Possessing powers of illusion, and firm in enmity, he will wander fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of exceeding prowess, is the foremost of those holding the elephant hook, and is skilled also in fighting from a car. An encounter took place between him and the wielder of Gandiva for days together, O king, each desirous of victory over the other. Then Bhagadatta, O son of Gandhari, who regarded Indra as his friend, made friendship with (Indra's son) the high-souled Pandava. Skilled in fight from the elephant's neck, this king will fight in battle, like Vasava among the celestials, fighting from his Airavata.'"
SECTION CLXIX
"Bhishma said, 'Both the brothers Achala and Vrisha are Rathas. Invincible (in battle) they will slay thy foes. Endued with great strength, those tigers among men, those foremost of Gandharvas, are firm in wrath. Young and handsome, they are possessed of great strength. As regards this thy ever dear friend, this one who is always boastful of his skill in battle, this one who always urgeth thee, O king, to fight with the Pandavas, this vile braggart, Karna, the son of Surya, this one who is thy counsellor, guide, and friend, this vain wight who is destitute of sense, this Karna, is neither a Ratha nor an Atiratha. Without sense, this one hath been deprived of his natural coat of mail. Always kind, he hath also been deprived of his celestial ear-rings. In consequence of the curse of Rama (his preceptor in arms) as also of the words of a Brahmana (who cursed him on another occasion), owing also to his deprivation of the accoutrements of battle, he, in my judgment, is only half a Ratha. Having approached Falguni (in battle), he will not certainly escape with life!' Hearing this, Drona, that foremost of all wielders of weapons, said, 'It is even so as thou hast said. That is not untrue! He boasteth on the eve of every battle, but yet he is seen to retreat from every engagement. Kind (out of season) and blundering, it is for this that Karna, in my judgment, is only half a Ratha!'
"Hearing these words, Radha's son, expanding his eyes in rage, and afflicting Bhishma with words like sharp hooks, said unto Ganga's son these words, 'O grandsire, though I am innocent yet from thy aversion to me, thou manglest me thus, according to thy pleasure, with thy wordy arrows at every step. I tolerate, however, all this for the sake of Duryodhana. Indicating me as only half a Ratha, thou regardest me worthless, as if, indeed, I were a coward! What doubt is there in this? I do not speak an untruth when I say that thou, O Ganga's son, art an enemy of the whole universe, and especially of all the Kurus! The king, however, doth not know this! Who else is there that would thus seek to disunite and abate the energy of these kings that are all equal and that are all equally brave, as thou, from thy hatred of merit, seekest to do? O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of friends, would entitle a Kshatriya to be regarded as a Maharatha! It hath been said that a Kshatriya acquireth eminence only through might, as Brahmanas acquire eminence through superiority in mantras, as Vaisyas through wealth, and Sudras through age. Influenced, however, by lust and envy, and acting from ignorance, thou hast indicated Rathas and Atirathas according only to thy own caprice! Blessed be thou, O mighty-armed Duryodhana, judge properly! Let this wicked Bhishma, who only wrongeth thee, be abandoned by thee! Thy warriors, once disunited, can with difficulty be united again. O tiger among men, thy main army, under such circumstances, can with difficulty be united; far greater will the difficulty be in uniting an army gathered from various provinces! Behold, O Bharata, doubt (of success) hath already arisen in the hearts of thy warriors! This Bhishma weakeneth our energy in our very presence! Where is the task of ascertaining the merits of Rathas, and where is Bhishma of little understanding? I alone will withstand the army of Pandavas. Coming in contact with me, whose arrows never go for nothing, the Pandavas and the Panchalas will fly away in all directions like oxen when they come in contact with a tiger! Where, Oh, are battle, the press of armed encounter, good counsels and well-expressed words, and where is Bhishma, who is superannuated and of wicked soul, and who is impelled by the very fates to become their victim? Alone he challengeth the whole universe! Of false vision he regardeth none else as a man. It is true the scriptures teach that the words of the old should be listened to. That, however, doth not refer to those that are very old, for these, in my judgment, become children again. Alone I will exterminate the army of the Pandavas! The fame, however, of such a feat will attach to Bhishma, O tiger among kings, for this Bhishma, O monarch, hath been made by thee the commander of thy forces, and the renown always attacheth to the leader and not to those that fight under him. I will not, therefore, O king, fight as long as Ganga's son liveth! After Bhishma, however, hath been laid low, I will fight with all the Maharathas of the enemy united together!'
"Bhishma said, 'This burden, vast as the ocean, in the matter of Duryodhana's battle (with the Pandavas), is about to be taken up by me. I have thought of it for many years. Now that the hour is come for that terrible encounter, dissensions amongst ourselves should not be created by me. It is for this, Suta's son, that thou livest! Else, superannuated though I am and young in years thou art, I would quell thy desire for battle and crush thy hope of life! (Thy preceptor) Rama, the son of Jamadagni, shooting his great weapons, could not cause me the slightest pain. What canst thou, therefore, do to me? They that are good, do not approve self-praise. Infamous wretch of thy race, know that I indulge in little boast because I am enraged. Vanquishing on a single car all the assembled Kshatriyas of the world at the Swayamvara of the daughters of the ruler of Kasi, I abducted those maidens. Alone, I stopped on the field of battle the rush of countless kings with their soldiers! Obtaining thee as embodiment of strife, a great calamity is ready to overtake the Kurus! Strive then for slaying our antagonists. Be a man, fight with that Partha, whom thou so often challengest. O thou of wicked understanding, I desire to see thee come out of that encounter with thy life!'
"King Duryodhana then said unto Bhishma, of great prowess, 'Cast thy eyes on me, O Ganga's son! Great is the business that is at hand! Think earnestly as how I may be most benefited! Both of you will render me great services! I desire now to bear of the best car-warriors among the enemy, that is, of those that are Atirathas among them and of those that are leaders of car-division. O Kaurava, I desire to hear of the strength and weakness of my foes, since when this night will dawn, our great battle will take place.'"
SECTION CLXX
"Bhishma said, 'I have now, O king, indicated who thy Rathas are and who thy Atirathas and half Rathas. Listen now to the tale of Rathas and Atirathas among the Pandavas. If thou feelest any curiosity, listen then, O king, with these monarchs, to the tale of Rathas in the army of the Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha. Without doubt, O sire, be will glide along the field of battle like a blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an encounter with the mace or even with arrows, there is none equal to him. Endued with the strength of ten thousand elephants, and filled with pride, in energy he is superhuman. Those two bulls among men, the sons of Madri, are both Rathas. In beauty, they are equal to the twin Aswinis, and they are endued with great energy. Stationed at the head of their divisions, all of them, remembering their great sufferings, without doubt, wander along the field like so many Indras! All of them are endued with high souls, and are tall in stature like the trunks of Sala trees. Taller than other men by half-a-cubit in stature, all the sons of Pandu are brave as lions and endued with great strength. All of them, O sire, have practised Brahmacharya vows and other ascetic austerities. Endued with modesty, those tigers among men are possessed of fierce strength like the veritable tigers. In speed, in smiting, and in crushing (foes), all of them are more than human. All of them, on the occasion of the campaign of universal conquest, vanquished great kings, O bull of Bharata's race! No other men can wield their weapons, maces, and shafts. Indeed, O Kaurava, there are no men that can even string their bows, or uplift their maces, or shoot their arrows in battle. In speed, in hitting the aim, in eating, and in sports on the dust, they used to beat all of you even when they were children. Possessed of fierce might they will, when they encounter this force, exterminate it in battle. A collision, therefore, with them is not desirable. Each of them can alone slay all the kings of the earth! That which happened, O great king, on the occasion of the Rajasuya sacrifice, had occurred before thy very eyes! Remembering the sufferings of Draupadi and the harsh speeches uttered after their defeat at dice, they will wander in battle like so many Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his ally, there is not among both the armies any brave car-warrior that can be regarded as his equal. Let men alone, it hath not been heard by us that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever was born before, or there ever will be born hereafter, any car-warrior like unto him! O great king, intelligent Partha owneth that car which is furnished with the banner bearing the device of the ape; the driver of that car is Vasudeva! Dhananjaya himself is the warrior who fighteth from it; his, again, is that celestial bow called Gandiva; he owneth again those steeds fleet as the wind; his coat of mail is impenetrable and of celestial make; his two large quivers are inexhaustible; his arms have been obtained from the great Indra, Rudra, Kuvera, Yama and Varuna; and upon his car, again, are those maces of frightful mien, and diverse other great weapons having the thunderbolt amongst them! What car-warrior can be regarded as his equal, who, stationed on a single car' slew in battle a thousand Danavas, having their abode in Hiranyapura? Inflamed with wrath, possessed of great might and prowess, incapable of being baffled, that mighty-armed warrior, while protecting his own army, will certainly exterminate thy troops! Myself and preceptor (Drona) among the two armies, and no third car-warrior, O great king, can advance against Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like the very clouds during the rainy season when propelled by mighty winds, that son of Kunti when Vasudeva as his second, steppeth for battle! He is skilful and young, while both of us are old and worn out!'
"Vaisampayana continued, 'Hearing these words of Bhishma, and recollecting with trembling heart, the well-known valour of the sons of Pandu and thinking of it, as if it were present before their eyes, the massive arms of kings, decked with bracelets and smeared with sandal-paste, seemed to hang down divested of might.'"
SECTION CLXXI
"Bhishma said, 'All the five sons of Draupadi, O monarch, are Maharathas. Virata's son Uttara is, in my judgment, one of the foremost of Rathas. The mighty-armed Abhimanyu is a leader of leaders of car-divisions. Indeed, that slayer of foes is equal in battle to Partha himself or Vasudeva. Endued with great lightness of hand in shooting weapons, and acquainted with all the modes of warfare, he is possessed of great energy and is steady in the observance of vows. Remembering the sufferings of his own father, he will put forth his prowess. The brave Satyaki of Madhu's race is a leader of leaders of car-divisions. Foremost among the heroes of the Vrishni race, he is endued with great wrath, and is perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior in my judgment. And Yudhamanyu, too, of great prowess, is, in my judgment, an excellent car-warrior. All those chiefs own many thousands of cars and elephants and horses, and they will fight, reckless of their very lives, from desire of doing what is agreeable to Kunti's sons. Uniting with the Pandavas, they will, O great king, sweep through thy ranks like fire or the wind, challenging thy warriors. Invincible in battle, those bulls among men, old Virata and old Drupada, both endued with great prowess, are, in my judgment, both Maharathas. Though old in years yet both of them are devoted to the observance of Kshatriya virtues. Treading along the path that is trod by heroes, both of them will exert to the best of their might. In consequence of their relationship (to the Pandavas) and owing also, O king, to their being endued with strength and prowess, those great bowmen devoted to pure vows, have both derived additional strength from the strength of their affection. According as the cause is, all strong-armed men become, O bull of Kuru's race, heroes or cowards. Actuated by a singleness of purpose, both these kings, who are powerful bowmen, will lay down their very lives in causing a great massacre of thy troops to the best of their might, O slayer of foes! Fierce in battle, these distinguished heroes, these mighty bowmen, regardless, O Bharata, of their lives, will, at the head of their respective Akshauhinis, achieve great feats, justifying their relationship and the confidence that is reposed on them (by the Pandavas).'"
SECTION CLXXII
"Bhishma said, 'That subjugator of hostile cities, Sikhandin, the son of the king of the Panchalas, is, O king, in my judgment, one of the foremost of Yudhishthira's Rathas. Having divested himself on his former sex, he will fight in battle and earn great fame, O Bharata, among thy troops! He hath a large number of troops,--Panchalas and Prabhadrakas,--to support him. With those hosts of cars he will achieve great feats. Dhrishtadyumna also, O Bharata, the leader of all Yudhishthira's army, that mighty car-warrior who is also a disciple of Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in battle, he will singly sweep the field, like Pinaka,--bearing God himself in rage on the occasion of the universal dissolution. Even great warriors will speak of his car-divisions, so multitudinous are they, as resembling the very ocean or that of the gods, in battle! Kshattradharman, the son of Dhrishtadyumna, owing to his immature years, as also in consequence of his want of exercise in arms, is, in my judgment, O king, only half a Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the heroic son of Sisupala, the king of the Chedis, is a Maharatha. That brave ruler of the Chedis will, O king, with his son, achieve feats such as are difficult for even a Maharatha. Kshattradeva, that subjugator of hostile cities, who is devoted to Kshatriya virtues, is, O great king, in my judgment, one of the best Rathas among the Pandavas. Those brave warriors among the Panchalas, viz., Jayanta and Amitaujas and the great car-warrior Satyajit are all, O king, high-souled Maharathas. They will all, O sire, fight in battle like furious elephants. Aja and Bhoja, both endued with great prowess, are both Maharathas. Possessed of great might, those two heroes will fight for the Pandavas. Both of them are endued with great lightness of hand in the use of weapons. Both of them are conversant with all the modes of warfare, both are well-skilled and possessed of firm prowess. The five Kshatriya brothers, O king, who are difficult of being vanquished, and all of whom have blood red banners, are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are all in my judgment, the foremost of Rathas. Possessed of every qualification that renders them fit for battle, they are acquainted with all weapons, and all of them are endued with high souls. Vardhakshemi, O king, is in my judgment, a Maharatha. King Chitrayudha is, in my judgment, one of the best of Rathas. He is, besides, an asset in battle and devotedly attached to the diadem-decked (Arjuna). Those mighty car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O monarch, and Chandrasena also, O Bharata, are without doubt two of the best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise called Krodhahantri by name, who, O lord, is regarded as equal of Vasudeva and of Bhimasena, will contend with great prowess in battle against your warriors. Indeed, that best of kings, ever boasting of his feats in battle, should be regarded by thee, precisely as myself, Drona and Kripa are regarded by thee! That best of men, worthy of praise, viz., Kasya, is endued with great lightness of hand in the use of weapons. Indeed, that subjugator of hostile cities is known to me as equal to one Ratha. Drupada's son, Satyajit, young in years and displaying great prowess in battle, should be regarded as equal to eight Rathas. Indeed being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading the fame of the Pandavas, he will achieve great feats. Devoted to the Pandavas and endued with great bravery, there is another great Ratha of the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator of hostile cities, that foremost of Kurus, viz., Srenimat and king Vasudeva are both, in my judgment, Atirathas.'"
SECTION CLXXIII
"Bhishma said, 'O great king, Rochamana is another Maharatha of the Pandavas. He will, O Bharata, contend in battle against hostile warriors, like a second god. That subjugator of foes, the mighty bowman Kuntibhoja of great strength, the maternal uncle of Bhimasena, is, in my judgment, an Atiratha. This mighty and heroic bowman is well-versed and highly skilled in fight. Acquainted with all modes of warfare, this bull among car-warriors is regarded by me as exceedingly competent. Displaying his prowess he will fight, like a second Indra against the Danavas. Those celebrated soldiers that he owns are all accomplished in fight. Stationed on the side of the Pandavas and devoted to what is agreeable and beneficial to them, that hero will, for the sake of his sister's sons achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O king, born of Bhima and Hidimva, and endued with ample powers of illusion, is, in my judgment, a leader of the leaders of car-divisions. Fond of battle, and endued with powers of illusion, he will, O sire, fight earnestly in battle. Those heroic Rakshasas who are his counsellors or dependents will also fight under him.
'These and many other rulers of provinces, headed by Vasudeva, have assembled for the sake of Pandu's son. These, O king, are principally the Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these, O king, will lead in battle the terrible army of Yudhishthira which is protected, again, by that hero, the diadem-decked (Arjuna), who is even like the great Indra himself. It is with them (thus) endued with powers of illusion and fired by the desire of success that I shall contend in battle, expectant of victory or death. I shall advance against these two foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively) Gandiva and the discus, and resembling the sun and the moon as seen together in the evening. I shall, on the field of battle, encounter also those other car-warriors of Yudhishthira (whom I have, mentioned) at the head of their respective troops.
'The Rathas and Atirathas, according to their precedence, have now been declared by me to thee, and they also that are half Rathas, belonging to thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other lords of earth that may be there, all of them, upon whom my eyes may fall, I will withstand, O Bharata! But, thou of mighty arms, I will not strike or slay Sikhandin the prince of Panchalas, even if I behold him rushing against me in battle with weapons upraised. The world knows how from a desire of doing what was agreeable to my father, that I gave up the kingdom that had become mine and lived in the observance of the Brahmacharya vow. I then installed Chitrangada in the sovereignty of the Kauravas, making at the same time the child Vichitravirya the Yuvaraja. Having notified my god-like vow among all the kings of the earth, I shall never slay a woman or one that was formerly a woman. It may be known to you, O king, that Sikhandin was formerly a woman. Having been born as a daughter, she afterwards became metamorphosed into the male sex. I shall not, O Bharata, fight against him. I shall certainly smite all other kings, O bull of Bharata's race, whom I may encounter in battle. I will not, however, O king, be able to slay the sons of Kunti!'"
SECTION CLXXIV
"Duryodhana said, 'For what reason, O chief of the Bharatas, wilt thou not slay Sikhandin even if thou beholdest him approach thee as a foe with arms upraised? Thou hadst, O mighty-armed one, formerly told me,--I will slay the Panchalas with the Somakas'--O son of Ganga, tell me, O grandsire (the reason of the present reservation),'
"Bhishma said, 'Listen, O Duryodhana, to this history, with all these lords of earth, as to why I will not slay Sikhandin even if I behold him in battle! My father, Santanu, O king, was celebrated over all the world. O bull of the Bharata race, that king of virtuous soul paid his debt to nature in time, Observing my pledge, O chief of the Bharatas, I then installed my brother, Chitrangada, on the throne of the extensive kingdom of the Kurus. After Chitrangada's demise, obedient to the counsels of Satyavati, I installed, according to the ordinance, Vichitravirya as king. Although young in age, yet being installed duly by me, O monarch, the virtuous Vichitravirya looked up to me in everything. Desirous of marrying him, I set my heart upon procuring daughters from a suitable family. (At that time) I heard, O thou of mighty arms, that three maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by name Amva, Amvika, and Amvalika would select husbands for themselves, and that all the kings of the earth, O bull of the Bharata's race, had been invited. Amongst those maidens Amva was the eldest, Amvika the second, while the princess Amvalika, O monarch, was the youngest. Myself repairing on a single car to the city of the ruler of Kasi, I beheld, O thou of mighty arms, the three maidens adorned with ornaments and also all the kings of the earth invited thither on the occasion. Then, O bull of Bharata's race, challenging to battle all those kings who were ready for the encounter, I took up those maidens on my car and repeatedly said unto all the kings assembled there these words--Bhishma, the son of Santanu, is carrying away by force these maidens. Ye kings, strive ye all to the best of your power for rescuing them! By force do I take them away, ye bulls among men, making you spectators of my act!--At these words of mine those rulers of the earth sprang up with weapons unsheathed. And they angrily urged the drivers of their cars, saying, 'Make ready the cars,--Make ready the cars.' And those monarchs sprang up to the rescue, with weapons unsheathed; car-warriors on their cars resembling masses of clouds, those fighting from elephants, on their elephants, and others on their stout and plump steeds. Then all those kings, O monarch, surrounded me on all sides with a multitudinous number of cars. With a shower of arrows, I stopped their onrush on all sides and vanquished them like the chief of celestials vanquishing hordes of Danavas. Laughingly, with easiness I cut down the variegated standards, decked with gold, of the advancing kings, with blazing shafts, O bull of Bharata's race! In that combat I overthrew their steeds and elephants and car-drivers, each with a single arrow. Beholding that lightness (of hand) of mine, they desisted (from the fight) and broke. And having vanquished all those rulers of the earth, I came back to Hastinapura, I then, O thou of mighty arms, made over those maidens, intending them for my brothers to Satyavati and represented unto her everything I had done.'"
SECTION CLXXV
"Bhishma said, 'Then, O chief of the Bharatas, approaching my mother, that daughter of the Dasa clan, and saluting that parent of heroes, I said these words,--Having vanquished all the kings, these daughters of the ruler of Kasi, having beauty alone for their dowry, have been abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati with eyes bathed in tears, smelt my head, and joyously said, 'By good luck it is, O child, that thou hast triumphed!' When next, with Satyavati's acquiescence, the nuptials approached, the eldest daughter of the ruler of Kasi said these words in great bashfulness,--O Bhishma, thou art conversant with morality, and art well-versed in all our scriptures! Hearing my words, it behoveth thee to do towards me that which is consistent with morality. The ruler of the Salwas was before this mentally chosen by me as my lord. By him also, without my father's knowledge, I was privately solicited. How wouldst thou, O Bhishma, born especially as thou art in Kuru's race, transgress the laws of morality and cause one that longeth for another to live in thy abode? Knowing this, O bull of Bharata's race, and deliberating in thy mind, it behoveth thee, O mighty-armed one, to accomplish what is proper. O monarch, it is clear that the ruler of the Salwas waiteth (for me). It behoveth thee, therefore, O best of the Kurus' to permit me to depart. O mighty-armed one, be merciful to me, O foremost of righteous persons! Thou, O hero, art devoted to truth, it is well-known all over the earth!'"
SECTION CLXXVI
"Bhishma said, 'I then placed the matter before (my mother) Kali, otherwise called Gandhavati, as also all our counsellors, and also before our special and ordinary priests and then permitted, O king, the eldest of those maidens, Amva, to depart. Permitted by me, that maiden then went to the city of the ruler of the Salwas. And she had for her escort a number of old Brahmanas and was also accompanied by her own nurse. And having travelled the whole distance (between Hastinapura and Salwa's city), she approached king Salwa and said these words, 'I come, O thou of mighty arms, expectant of thee, O high-souled one! Unto her, however, O king, the lord of the Salwas said with a laughter, 'O thou of the fairest complexion, I no longer desire to make a wife of thee who wast to be wedded to another. Therefore, O blessed one, go back thither unto Bhishma's presence. I no longer desire thee that was forcibly ravished by Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee away, thou didst go with him cheerfully. When having humiliated and vanquished all the kings of the earth, Bhishma took thee away, I no longer desire thee, O thou of the fairest complexion, for a wife,--thee that was to have been wedded to another! How can a king like myself, who is acquainted with all branches of knowledge and who lays down laws for the guidance of others, admit (into his abode) a woman who was to have been wedded to another? O blessed lady, go whithersoever thou wishest, without spending thy time in vain!' Hearing these words of his, Amva then, O king, afflicted with the arrows of the god of love, addressed Salwa, saying, 'Say not so, O lord of the earth, for it is not so! O grinder of foes, cheerful I was not when taken away by Bhishma! He took me away by force, having routed all the kings, and I was weeping all the while. An innocent girl that I am and attached to thee, accept me, O lord of the Salwas! The abandonment (by one) of those that are attached (to him) is never applauded in the scriptures. Having solicited Ganga's son who never retreats from battle, and having at last obtained his permission, I come to thee! Indeed, the mighty-armed Bhishma, O king, desireth me not! It hath been heard by me that his action (in this matter) hath been for the sake of his brother. My two sisters Amvika and Amvalika, who were abducted with me at the same time, have, O king, been bestowed by Ganga's son on his younger brother Vichitravirya! O lord of the Salwas, I swear, O tiger among men, by touching my own head that I have never thought of any other husband than thee! I do not, O great king, come to thee as one who was to have been wedded to another! I tell thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of large eyes, me--a maiden come to thee of her own accord--one unbetrothed to another, one desirous of thy grace!' Although she spoke in this strain, Salwa, however, O chief of the Bharatas, rejected that daughter of the ruler of Kasi, like a snake casting off his slough. Indeed, although that king was earnestly solicited with diverse expressions such as these, the lord of the Salwas still did not, O bull of the Bharata race, manifest any inclination for accepting the girl. Then the eldest daughter of the ruler of Kasi, filled with anger, and her eyes bathed in tears, said these words with a voice choked with tears and grief, 'Cast off, O king, by thee, whithersoever I may go, the righteous will be my protectors, for truth is indestructible!'
"It thus, O thou of Kuru's race, that the lord of the Salwas rejected that maiden who addressed him in language such as this and who was sobbing in grief so tenderly. Go, go,--were the words that Salwa said unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou art Bhishma's capture! Thus addressed by Salwa destitute of foresight, that maiden issued out of his city sorrowfully and wailing like a she-osprey.'"
SECTION CLXXVII
"Bhishma said, 'Issuing out of the city, Amva reflected sorrowfully in this strain. 'There is not in the whole world a young woman in such a miserable plight as I! Alas, destitute of friends, I am rejected by Salwa also! I cannot go back to the city named after an elephant, for I was permitted by Bhishma to leave that city, expectant of Salwa! Whom then shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish father of mine who made arrangements for my self-choice? Perhaps, it is my own fault! Why did I not leap down before from Bhishma's car, when that fierce battle took place, for coming to Salwa? That I am so afflicted now, as if deprived of my senses, is the fruit of that omission of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish understanding, who had arranged prowess to be my dower, sending me out as if I were a woman (disposed) for a consideration! Cursed be myself! Cursed be king Salwa himself and cursed be my creator too! Cursed be they through whose fault such great misery hath been mine! Human beings always suffer what is destined for them. The cause, however, of my present affliction is Bhishma, the son of Santanu; I, therefore, see that at present my vengeance should fall upon him, either through ascetic austerities or by battle, for he is the cause of my woe! But what king is there that would venture to vanquish Bhishma in battle? Having settled this, she issued out of the city for repairing to an asylum of the high-souled ascetics of virtuous deeds. The night she stayed there, surrounded by those ascetics. And that lady of sweet smiles told those ascetics, O Bharata, all that had happened to herself with the minutest details, O mighty-armed one, about her abduction, and her rejection by Salwa.'
"There lived in that asylum an eminent Brahmana of rigid vows, and his name was Saikhavatya. Endued with ascetic merit of a high order, he was a preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya, of great ascetic merit, addressed that afflicted maiden, that chaste girl sighing heavily in grief, and said, 'If it hath been so, O blessed lady, what can high-souled ascetics residing in their (woody) retreats and engaged in penances do?' That maiden, however, O king, answered him, saying, 'Let mercy be shown to me; I desire a life in the woods, having renounced the world. I will practise the severest of ascetic austerities. All that I now suffer is certainly the fruit of those sins that I had committed from ignorance in my former life. I do not venture to go back to my relatives, ye ascetics, rejected and cheerless that I am knowing that I have been humiliated by Salwa! Ye that have washed away your sins, godlike as ye are, I desire that ye should instruct me in ascetic penance! Oh, let mercy be shown to me!' Thus addressed, that sage then comforted the maiden by examples and reasons borrowed from the scriptures. And having consoled her thus, he promised, with the other Brahmanas, to do what she desired.'"
SECTION CLXXVIII
"Bhishma said, 'Those virtuous ascetics then set themselves about their usual avocations, thinking all the while as to what they should do for that maiden. And some amongst them said, 'Let her be taken to her father's abode.' And some amongst them set their hearts upon reproaching ourselves. And some thought that repairing to the ruler of the Salwas, he should be solicited to accept the maiden. And some said, 'No, that should not be done, for she hath been rejected by him.' And after some time had passed thus, those ascetics of rigid vows once more said unto her, 'What, O blessed lady, can ascetics with senses under control do? Do not devote thyself to a life in the woods, renouncing the world! O blessed lady, listen to these words that are beneficial to thee! Depart hence, blessed be thou, to thy father's mansion! The king, thy father, will do what should next be done. O auspicious one, surrounded by every comfort, thou mayest live there in happiness. Thou art a woman! At present, therefore, O blessed one, thou hast no other protector save thy father. O thou of the fairest complexion, as regards a woman, she hath her father for her protector or her husband. Her husband is her protector when she is in comfortable circumstances, but when plunged in misery, she hath her father for her protector. A life in the woods is exceedingly painful, especially to one that is delicate. Thou art a princess by birth; over this, thou art, again, very delicate, O beautiful dame! O blessed lady, there are numerous discomforts and difficulties attaching to a life in a (woody) retreat, none of which, O thou of the fairest complexion, shalt thou have to bear in thy father's abode!' Other ascetics, beholding that helpless girl said to her, 'Seeing thee alone in deep and solitary woods, kings may court thee! Therefore, set not thy heart upon such a course!'
"Hearing these words, Amva said, 'I am incapable of going back to my father's abode in the city of Kasi, for without doubt I shalt then be disregarded by all my relatives. Ye ascetics, I lived there, in my father's abode, during my childhood. I cannot, however, now go to thither where my father is. Protected by the ascetics, I desire to practise ascetic austerities, so that in even future life of mine such sore afflictions may not be mine! Ye best of ascetics, I desire, therefore, to practise ascetic austerities!'
"Bhishma continued, 'When those Brahmanas were thinking thus about her, there came into that forest that best of ascetics, the royal sage Hotravahana. Then those ascetics reverenced the king with worship, enquiries of welcome and courtesy, a seat, and water. And after he was seated and had rested for a while, those denizens of the forest once more began to address that maiden in the hearing of that royal sage. Hearing the story of Amva and the king of Kasi, that royal sage of great energy became very anxious at heart. Hearing her speak in that strain, and beholding her (distressed), that royal sage of rigid austerities, viz., the high-souled Hotravahana, was filled with pity. Then, O lord, that maternal grandsire of her rose up with trembling frame and causing that maiden to sit on his lap, began to comfort her. He then acquired of her in details about that distress of hers from its beginning. And she, thereupon, represented to him minutely all that had happened. Hearing all she said, the royal sage was filled with pity and grief. And that great sage settled in mind what she would do. Trembling from agitation he addressed the afflicted maiden sunk in woe, saying, 'Do not go back to thy father's abode, O blessed lady! I am the father of thy mother. I will dispel thy grief. Rely on me, O daughter! Great, indeed, must thy affliction he when thou art so emaciated! At my advice, go unto the ascetic Rama, the son of Jamadagni. Rama will dispel this great affliction and grief of thine. He will slay Bhishma in battle if the latter obeyeth not his behest. Go, therefore, unto that foremost one of Bhrigu's race who resembleth the Yuga-fire itself in energy! That great ascetic will place thee once more on the right track!' Hearing this, that maiden, shedding tears all the while, saluted her maternal grandsire, Hotravahana, with a bend of her head and addressed him, saying, 'Go I will at thy command! But shall I succeed in obtaining a sight of that reverend sire celebrated over the world? How will he dispel this poignant grief of mine? And how shall I go to that descendant of Bhrigu? I desire to know all this.'
"Hotravahana said, 'O blessed maiden, thou wilt behold Jamadagni's son, Rama, who is devoted to truth and endued with great might and engaged in austere penances in the great forest. Rama always dwelleth in that foremost of the mountains called Mahendra. Many Rishis, learned in the Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be thou, and tell him these words of mine, having saluted with thy bent head that sage of rigid vows and great ascetic merit. Tell him also, O blessed girl, all that thou seekest. If thou namest me, Rama will do everything for thee, for Rama, the heroic son of Jamadagni, that foremost of all bearers of arms, is a friend of mine highly pleased with me, and always wisheth me well!' And while king Hotravahana, was saying all this unto that maiden, thither appeared Akritavrana, a dear companion of Rama. And on his advent those Munis by hundreds, and the Srinjaya king Hotravahana, old in years, all stood up. And those denizens of the forest, uniting with one another, did him all the rites of hospitality. And they all took their seats surrounding him. And filled, O monarch, with gratification and joy, they then started various delightful, laudable, and charming subjects of discourse. And after their discourse was over, that royal sage, the high-souled Hotravahana enquired of Akritavrana about Rama that foremost of great sages, saying, 'O thou of mighty arms, where, O Akritavrana, may that foremost of persons acquainted with the Vedas, viz., Jamadagni's son of great prowess be seen?' Akritavrana answered him saying, 'O lord, Rama always speaketh of thee, O king, saying,--That royal sage of the Srinjayas is my dear friend,--I believe, Rama will be here tomorrow morning. Thou wilt see him even here when he cometh to behold thee. As regards this maiden, for what, O royal sage, hath she come to the wood? Whose is she, and what is she to thee? I desire to know all this.' Hotravahana. said, 'The favourite daughter of the ruler of Kasi, she is, O lord, my daughter's child! The eldest daughter of the king of Kasi, she is known by the name of Amva. Along with her two younger sisters, O sinless one, she was in the midst of her Swayamvara ceremonies. The names of her two younger sisters are Amvika and Amvalika, O thou endued with wealth of asceticism! All the Kshatriya kings of the earth were assembled together at the city of Kasi. And, O regenerate Rishi, great festivities were going on there on account of (the self-choice of) these maidens. In the midst of these, Santanu's son, Bhishma, of mighty valour, disregarding all the kings, abducted the girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of Bharata's race then reached Hastinapura, and representing everything unto Satyavati, ordered his brother Vichitravirya's marriage to take place with the girls he had brought. Beholding the arrangements for those nuptials complete, this maiden, O bull among Brahmanas, then addressed Ganga's son in the presence of his ministers and said,--I have, O hero, within my heart chosen the lord of the Salwas to be my husband. Conversant as thou art with morality, it behoveth thee not to bestow me on thy brother, whose heart is given away to another!--Hearing these words of hers, Bhishma took counsel with his ministers. Deliberating on the matter, he, at last, with Satyavati's consent, dismissed this maiden, Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord of Saubha, and approaching him said,--Dismissed I have been by Bhishma. See that I do not fall off from righteousness! In my heart, I have chosen thee for my lord, O bull among kings. Salwa, however, rejected her, suspecting the purity of her conduct. Even she hath come to these woods, sacred for asceticism, being ardently inclined to devote herself to ascetic penances! She was recognised by me from the account that she gave of her parentage. As regards her sorrow, Bhishma is considered by her to be its root!' After Hotravahana had ceased, Amva herself said, 'O holy one, it is even so as this lord of earth, this author of my mother's body, Hotravahana of the Srinjaya race hath said. I cannot venture to go back to my own city, O thou that art endued with wealth of asceticism, for shame and fear of disgrace, O great Muni! At present, O holy one, even this is what hath been my determination, viz., that that would be my highest duty which the holy Rama, O best of Brahmanas, might point out to me!'"
SECTION CLXXIX
"Akritavrana said, 'Of these two afflictions of thine, for which, O blessed lady, dost thou seek a remedy? Tell me this. Is it thy wish that the lord of Saubha should be urged to wed thee, the high-souled Rama will certainly urge him from desire of doing thee good? Or, if thou wishest to behold Ganga's son, Bhishma, defeated in battle by intelligent Rama Bhargava will gratify even that wish of thine. Hearing what Srinjaya has to say, and what thou also, O thou of sweet smiles, may have to say, let that be settled this very day what should be done for thee.' Hearing these words, Amva said, 'O holy one, abducted I was by Bhishma acting from ignorance, for, O regenerate one, Bhishma knew not that my heart had been given away to Salwa. Thinking of this in thy mind, let that be resolved upon by thee which is consistent with justice, and let steps be taken for accomplishing that resolution. Do that, O Brahmana, which is proper to be done towards either that tiger among the Kurus, viz., Bhishma, singly, or towards the ruler of the Salwas, or towards both of them! I have told thee truly about the root of my grief. It behoveth thee, O holy one, to do that which is consistent with reason.'
"Akritavrana said, 'This, O blessed lady, O thou of the fairest complexion, that thou sayest with eyes fixed upon virtue, is, indeed, worthy of thee. Listen, however, to what I say! If Ganga's son had never taken thee to the city called after the elephant, then, O timid girl, Salwa would have, at Rama's behest, taken thee on his head! It is because Bhishma bore thee away by force that king Salwa's suspicions have been awakened in respect of thee, O thou of slender-waist! Bhishma is proud of his manliness and is crowned with success. Therefore, thou shouldst cause thy vengeance to fall upon Bhishma (and no other)!' Hearing these words of the sage, Amva said, 'O regenerate one, this desire hath been cherished by me also in my heart, viz., that, if possible. Bhishma should be caused by me to be slain in battle! O thou of mighty arms, be it Bhishma or be it king Salwa, punish that man whom thou thinkest to be guilty and through whose act I have been so miserable!'
"Bhishma continued, 'In conversation such as this, that day passed and the night also, O best of Bharata's race, with its delicious breeze which was neither cold nor hot. Then Rama appeared there, beaming with energy. And that sage wearing matted-locks on his bead and attired in deer-skins was surrounded by his disciples. And endued with magnanimous soul, he had his bow in hand. And bearing also a sword and a battle-axe, that sinless one, O tiger among kings, approached the Srinjaya king (Hotravahana) in that forest. And the ascetics dwelling there and that king also who was endued with great ascetic merit, beholding him, all stood up and waited, O king, with joined hands. And that helpless maiden too did the same. And they all cheerfully worshipped Bhargava with the offer of honey and curds. Being worshipped duly by them, Rama sat with them seated round him. Then, O Bharata, Jamadagni's son and Hotravahana, seated thus together, began to discourse. And after their discourse was over, the sage Hotravahana opportunately said in a sweet voice these words of grave import unto that foremost one of Bhrigu's race, viz., Rama of mighty strength, 'O Rama, this is my daughter's daughter, O lord, being the daughter of the king of Kasi.
She hath something to be done for her! Oh, listen to it duly, O thou that art skilled in all tasks!' Hearing these words of his friend, Rama addressed that maiden saying. 'Tell me what thou hast to say.' At these words, Amva approached Rama who resembled a blazing fire, and worshipping both his feet with her bent head, touched them with her two hands that resembled, in radiance, a couple of lotuses and stood silently before him. And filled with grief, she wept aloud, her eyes bathed in tears. And she then sought the protection of that descendant of Bhrigu, who was the refuge of all distressed persons. And Rama said, 'Tell me what grief is in thy heart. I will act according to thy words!' Thus encouraged, Amva said, 'O thou of great vows, O holy one, today I seek thy protection! O lord, raise me from this unfathomable ocean of sorrow.'
"Bhishma continued, 'Beholding her beauty and her youthful body and its great delicacy, Rama began to think,--What will she say? And that perpetuator of Bhrigu's line, thinking inwardly of this, sat long in silence, filled with pity. He then addressed that maiden of sweet smiles again, saying, 'Tell us what thou hast to say!' Thus encouraged, she represented everything truly unto Bhargava. And Jamadagni's son, hearing these words of the princess, and having first settled what he should do, addressed that damsel of the fairest complexion, saying, 'O beautiful lady, I will send word unto Bhishma, that foremost one of Kuru's race. Having beard what my behest is, that king will certainly obey it. If, however, the son of Jahnavi do not act according to my words, I will then consume him in battle, O blessed girl, with all his counsellors! Or, O princess, if thou desirest it, I may even address the heroic ruler of the Salwas to the matter in hand.' Hearing these words of Rama, Amva said, 'Dismissed I was by Bhishma, O son of Bhrigu's race, as soon as he heard that my heart had previously been freely given away to the ruler of the Salwas. Approaching then the lord of Saubha, I addressed him in language that was unbecoming. Doubtful of the purity of my conduct, he refused to accept me. Reflecting on all this, with the aid of thy own understanding, it behoveth thee, O son of Bhrigu's race, to do that which should be done in view of these circumstances. Bhishma, however, of great vows is the root of my calamity, for he brought me under his power taking me up (on his car) by violence! Slay that Bhishma, O thou of mighty arms, for whose sake, O tiger of Bhrigu's race, overwhelmed with such distress, I suffer such poignant misery! Bhishma, O thou of Bhrigu's race, is covetous, and mean, and proud of his victory. Therefore, O sinless one, thou shouldst give him his deserts. While, of lord, I was being abducted by him, even this was the desire that I cherished in my heart, viz., that I should cause that hero of great vows to be slain. Therefore, O sinless Rama, gratify this desire of mine! O thou of mighty arms, slay Bhishma, even as Purandara slew Vritra.'"
SECTION CLXXX
"Bhishma said, 'O lord, repeatedly urged by that maiden to slay Bhishma, Rama replied unto that weeping girl, saying, 'O daughter of Kasi, O thou of the fairest complexion, I do not, on any account, take up arms now except for the sake of those that are conversant with the Vedas. Tell me, therefore, what else I can do for thee? Both Bhishma and Salwa are, O princess, exceedingly obedient to me. Do not grieve, I will accomplish thy object. I will not, however, O beautiful lady, take up arms, except at the command of Brahmanas. This hath been my rule of conduct.'
"Amva said, 'My misery, O holy one, should by any means be dispelled by thee. That misery of mine hath been caused by Bhishma. Slay him, therefore, O lord, without much delay.'
"Rama said, 'O daughter of Kasi, say but the word and Bhishma, however, deserving of reverence from thee, will, at my word, take up thy feet on his head!'
"Amva said, 'O Rama, slay in battle that Bhishma who roareth like an Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if thou wishest (to do) what is agreeable to me. It behoveth thee, besides, to make thy promise true.'
"Bhishma continued, 'While, O king, Rama and Amva were talking thus with each other, the Rishi (Akritavrana) of highly virtuous soul said these words, 'It behoveth thee not, O mighty-armed one, to desert this girl that seeketh thy protection! If summoned to battle, Bhishma cometh to the encounter and sayeth--I am vanquished, or, if he obeyeth thy words, then that which this maiden seeketh will be accomplished, O son of Bhrigu's race, and the words spoken by thee, O hero, will also, O lord, be true! This also was, O great Muni, the vow then made by thee, O Rama,--the vow made by thee before Brahmanas after thou hadst conquered all the Kshatriyas, viz., that thou wouldst slay in battle the person, be he a Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the Brahmanas. Thou hadst further promised that as long as thou wouldst live thou wouldst not abandon those that would come to thee in fright and seek thy protection, and that thou wouldst, O Bhargava, slay that proud warrior who would vanquish in battle all the assembled Kshatriyas of the earth! O Ram, even Bhishma, that perpetuator of Kuru's race, hath achieved such success (over all the Kshatriyas)! Approaching him, O son of Bhrigu's race, encounter him now in battle!'
"Rama said, 'O best of Rishis, I recollect that vow of mine made before. I will, however (in the present instance) do that which conciliation may point out. That task which the daughter of Kasi hath in her mind is a grave one, O Brahmana! Taking this maiden with me, I will repair myself to the place where Bhishma is. If Bhishma, proud of his achievements in battle, do not obey my behest, I will then slay that arrogant wight. Even this is my fixed resolve. The arrows shot by me do not stick to the bodies of embodied creatures (but pass them through). This is known to you from what you saw in my encounters with the Kshatriyas!' Having said this, Rama then, along with all those seekers of Brahma, resolved to depart from that asylum! and the great ascetic then rose from his seat. Then all those ascetics passing that night there, performed (on the next morning) their homa-rites and recited their prayers. And then they all set out, desirous of taking my life. And Rama, accompanied by all those devotees of Brahma, then came to Kurukshetra, O monarch, with that maiden, O Bharata, in their company. And those high-souled ascetics, with that foremost one of Bhrigu's race at head, having arrived on the banks of the stream of Saraswati, quartered themselves there.'"
SECTION CLXXXI
"Bhishma said, 'After he had quartered there, on third day, O king, Jamadagni's son of high vows, sent a message to me, saying, 'I have come here, do what is agreeable to me.' Hearing that Rama, of great might, had come to the confines of our kingdom, I speedily went with a joyous heart to that master who was an ocean of energy. And I went to him, O king, with a cow placed in the van of my train, and accompanied by many Brahmanas, and (ordinary) priests (of our family), and by others, resembling the very gods in splendour, employed by us on special occasions. And beholding me arrived at his presence, Jamadagni's son, of great prowess, accepted the worship I offered unto him and said these words unto me.'
"Rama said, 'Thyself, divested of desire, with what mood of mind, O 'Bhishma, didst thou abduct, on the occasion of her self-choice, his daughter of the king of Kasi and again dismiss her subsequently? By thee hath this famous lady been dissociated from virtue! Contaminated by the touch of thy hands before, who can marry her now? Rejected she hath been by Salwa, because thou, O Bharata, hadst abducted her. Take her therefore, to thyself, O Bharata, at my command. Let this daughter of a king, O tiger among men, be charged with the duties of her sex! O king, O sinless one, it is not proper that this humiliation should be hers!
'Seeing him plunged into sorrow (on account of the maiden) I said unto him,--O Brahmana, I cannot, by any means, bestow this girl on my brother. O thou of Bhrigu's race, it was to myself that she said, I am Salwa's! And it was by me that she was permitted to go to Salwa's city. As regards myself, even this is my firm vow that I cannot abandon Kshatriya practices from fear or pity, or avarice of wealth, or lust!--Hearing these words of mine, Rama addressed me, with eyes rolling in anger, saying, 'If, O bull among, men, thou dost not act according to my words, I will slay thee this very day along with all thy counsellors!' Indeed, with eyes rolling in anger, Rama in great wrath told me these words repeatedly. I, however, O chastiser of foes, then beseeched him in sweet words. But though beseeched by me, he did not cool down. Bowing down with my head unto that best of Brahmanas I then enquired of him the reason for which he sought battle with me. I also said,--O thou of mighty arms, while I was a child it was thou who instructed me in the four kinds of arms.[18] I am, therefore, O thou of Bhrigu's race, thy disciple! Then Rama answered me with eyes red in anger, 'Thou knowest me, O Bhishma, to be thy preceptor, and yet, O Kauravya, thou acceptest not, for pleasing me, this daughter of the ruler of Kasi! O delighter of the Kurus, I cannot be gratified unless thou actest in this way! O mighty-armed one, take this maiden and preserve thy race! Having been abducted by thee, she obtaineth not a husband. Unto Rama that subjugator of hostile cities, I replied, saying.--This cannot be, O regenerate Rishi! All thy labour is vain, O son of Jamadagni, remembering thy old preceptorship, I am striving, O holy one, to gratify thee! As regards this maiden, she hath been refused by me before knowing what the faults, productive of great evils, of the female sex are, who is there that would admit into his abode a woman whose heart is another's and who (on that account) is even like a snake of virulent poison? O thou of high vows, I would not, even from fear of Vasava, forsake duty! Be gracious unto me, or do me without delay that which thou hast thought proper. This sloka also, O thou of pure soul, is heard in the Puranas, O lord, sung by the high-souled Marutta, O thou of great intelligence! The renunciation is sanctioned by the ordinance of a preceptor who is filled with vanity, who is destitute of the knowledge of right and wrong, and who is treading in a devious path.--Thou art my preceptor and it is for this that I have from love reverenced thee greatly. Thou, however, knowest not the duty of a preceptor, and it is for this that I will fight with thee. I would not slay any preceptor in battle, especially again a Brahmana, and more specially one endued with ascetic merit. It was for this that I forgive thee. It is well-known truth, gatherable from the scriptures, that he is not guilty of slaying a Brahmana who killeth in battle a person of that order that taketh up weapons like Kshatriya and fighteth wrathfully without seeking to fly. I am a Kshatriya stationed in the practice of Kshatriya duties. One doth not incur sin, nor doth one incur any harm by behaving towards a person exactly as that person deserveth. When a person acquainted with the proprieties of time and place and well-versed in matters affecting both profit and virtue, feels doubtful, as regards anything, he should without scruples of any kind, devote himself to the acquisition of virtue which would confer the highest benefit on him. And since thou, O Rama, in a matter connected with profit of doubtful propriety, actest unrighteously, I would certainly fight with thee in a great battle. Behold the strength of my arms and my prowess that is superhuman! In view of such circumstances, I shall certainly do, O son of Bhrigu, what I can. I shall fight with thee, O regenerate one, on the field of Kurukshetra! O Rama of great effulgence, equip thyself as thou listest for single combat! Come and station thyself on the field of Kurukshetra where, afflicted with my shafts in great battle, and sanctified by my weapons, thou mayest obtain those regions that have been won by thee (thought for thy austerities). O thou of mighty arms and wealth of asceticism, there I will approach thee for battle,--thee that art so fond of battle! There, O Rama, where in days of yore thou hadst propitiated thy (deceased) fathers (with oblations of Kshatriya blood), slaying thee there, O son of Bhrigu, I will propitiate the Kshatriya slain by thee! Come there, O Rama, without delay! There, O thou that art difficult of being vanquished, I will curb thy old pride about which the Brahmanas speak! For many long years, O Rama, thou hast boasted, saying,--I have, single-handed, vanquished all the Kshatriyas of the Earth!--Listen now to what enabled thee to indulge in that boast! In those days no Bhishma was born, or no Kshatriyas like unto Bhishma! Kshatriyas really endued with valour have taken their births later on! As regards thyself, thou hast consumed only heaps of straw! The person that would easily quell thy pride of battle hath since been born! He, O mighty-armed one, is no other than myself, even Bhishma, that subjugator of hostile cities! Without doubt, O Rama, I shall just quell thy pride of battle!'
"Bhishma continued, 'Hearing these words of mine. Rama addressed me, laughingly saying, 'By good luck it is, O Bhishma, that thou desirest to fight with me in battle! O thou of Kuru's race, even now I go with thee to Kurukshetra! I will do what thou hast said! Come thither, O chastiser of foes! Let thy mother, Jahnavi, O Bhishma, behold thee dead on that plain, pierced with my shafts, and become the food of vultures, crows, and other carnivorous birds! Let that goddess worshipped by Siddhas and Charanas, that blessed daughter of Bhagiratha, in the form of a river, who begat thy wicked self, weep today, O king, beholding thee slain by me and lying miserable on that plain, however undeserving she may be of seeing such a sight! Come, O Bhishma, and follow me, O proud wight, always longing for battle! O thou of Kuru's race, take with thee, O bull of Bharatas' line, thy cars and all other equipments of battle!' Hearing these words of Rama that subjugator of hostile towns, I worshipped him with a bend of my head and answered him, saying,--So be it! Having said all this, Rama then went to Kurukshetra from desire of combat, and I also, entering our city, represented everything unto Satyavati. Then causing propitiatory ceremonies to be performed (for my victory), and being blessed also by my mother, and making the Brahmanas utter benedictions on me, I mounted on a handsome car made of silver and unto which, O thou of great glory, were yoked steeds white in hue. And every part of that car was well-built, and it was exceedingly commodious and covered on all sides with tiger-skin. And it was equipped with many great weapons and furnished with all necessaries. And it was ridden by charioteer who was well-born and brave, who was versed in horse-lore, careful in battle, and well-trained in his art, and who had seen many encounters. And I was accoutred in a coat of mail, white in hue, and had my bow in hand. And the bow I took was also white in hue. And thus equipped, I set out, O best of Bharata's race! And an umbrella, white in hue, was held over my head. And, O king, I was fanned with fans that also were white in colour. And clad in white, with also a white head-gear, all my adornments were white. And eulogised (with laudatory hymns) by Brahmanas wishing me victory. I issued out of the city named after the elephant, and proceeded to Kurukshetra, which, O bull of Bharata's race, was to be the field of battle! And those steeds, fleet as the mind or the wind, urged by my charioteer, soon bore me, O king, to that great encounter. And arrived in the field of Kurukshetra, both myself and Rama, eager for battle, became desirous of showing each other our prowess. And arrived within view of the great ascetic Rama, I took up my excellent conch and blew a loud blast. And many Brahmanas, O king, and many ascetics having their abodes in the forest, as also the gods with Indra at their head, were stationed there for beholding the great encounter. And many celestial garlands and diverse kinds of celestial music and many cloudy canopies could be noticed there. And all those ascetics who had come with Rama, desiring to become spectators of the fight, stood all around the field. Just at this juncture, O king, my divine mother devoted to the good of all creatures, appeared before me in her own form and said, 'What is this that thou seekest to do? Repairing to Jamadagni's son, O son of Kuru's race, I will repeatedly solicit him saying,--Do not fight Bhishma who is thy disciple!--O son, being a Kshatriya do not obstinately set thy heart on an encounter in battle with Jamadagni's son who is a Brahmana!' Indeed, it was thus that she reproved me. And she also said, 'O son, Rama, equal in prowess unto Mahadeva himself, is the exterminator of the Kshatriya order! It is not known to thee, that thou desirest an encounter with him.' Thus addressed by her, I saluted the goddess reverentially and replied unto her with joined hands, giving her, O chief of the Bharatas, an account of all that had transpired in that self-choice (of the daughter of Kasi). I also told her every thing, O king of kings, about how I had urged Rama (to desist from the combat). I also gave her a history of all the past acts of the (eldest) daughter of Kasi. My mother then, the great River, wending to Rama, began, for my sake, to beseech the Rishi of Bhrigu's race. And she said unto him these words, viz.,--Do not fight Bhishma who is thy disciple!--Rama, however, said unto her while she was beseeching him thus, 'Go and make Bhishma desist! He doth not execute out my wish! It is for this that I have challenged him!'
"Vaisampayana continued, 'Thus addressed by Rama, Ganga, from affection for her son, came back to Bhishma. But Bhishma, with eyes rolling in anger, refused to do her bidding. Just at this time, the mighty ascetic Rama, that foremost one of Bhrigu's race, appeared in Bhishma's sight. An then that best of the twice-born ones challenged him to the encounter.'"
SECTION CLXXXII
"Bhishma said, 'I then smilingly addressed Rama stationed for battle, saying,--Myself on my car, I do not wish to fight with thee that art on the earth! Mount on a car, O hero, and case thy body in mail, O mighty-armed one, if indeed, O Rama, thou wishest to fight me in battle!--Then Rama smilingly replied unto me on that field of battle, saying, 'The Earth, O Bhishma, is my car, and Vedas, like good steeds, are the animals that carry me! The wind is my car-driver, and my coat of mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri and Saraswati). Well-covered by these in battle, O son of Kuru's race, I will fight!' Having said this, O Gandhari's son. Rama of prowess incapable of being baffled, covered me on all sides with a thick shower of arrows. I then beheld Jamadagni's son stationed on a car equipped with every kind of excellent weapons! And the car he rode was exceedingly handsome and was of wonderful appearance. And it had been created by a fiat of his will, and it was beautiful like a town. And celestial steeds were yoked unto it, and it was well-protected by the necessary defences. And it was decked all over with ornaments of gold. And it was well-covered with tough skins all around, and bore the device of the sun and the moon. Rama was armed with bow and equipped with a quiver, and with fingers cased in leathern fences! Akritavrana, the dear friend of Bhargava, well-versed in the Vedas, did the duties of a car-driver for that warrior. And he, of Bhrigu's race, repeatedly summoning me to battle, saying,--Come, come,--gladden my heart. And I then, myself, singly obtained for my adversary that invincible and mighty exterminator of the Kshatriya race, viz., Rama risen like the sun himself in splendour, desirous (on his part) of fighting singly! And after he had poured three showers of arrows on me curbing my steeds, I came down from my car and placing my bow aside I proceeded on foot to that best of Rishis. And arriving before him, I worshipped the best of Brahmanas with reverence. And having saluted him duly, I told him these excellent words,--O Rama, whether thou art equal or superior to me, I will fight with thee, my virtuous preceptor, in battle! O lord, bless me, wishing me victory!'
"Rama, thus addressed, said, 'O foremost one of Kuru's race, he that desires prosperity should act even thus! O thou of mighty arms, they that fight with warriors more eminent than themselves, have this duty to perform. O king, I would have cursed thee if thou hadst not approached me thus! Go, fight carefully and summoning all thy patience, O thou of Kuru's race! I cannot, however, wish thee victory, for I myself stand here to vanquish thee! Go, fight fairly! I am pleased with thy behaviour!--Bowing unto him, I then speedily came back, and mounting on my car, I once more blew my conch decked with gold, And then, O Bharata, the combat commenced between him and me. And it lasted for many days. each of us, O king, having been desirous of vanquishing the other. And in that battle, it was Rama who struck me first with nine hundred and sixty straight arrows furnished with vulturine wings. And with that arrowy shower, O king, my four steeds and charioteer were completely covered! Notwithstanding all this, however, I remained quiet in that encounter, accoutred in my coat of mail! Bowing unto the gods, and especially unto the Brahmanas, I then smilingly addressed Rama stationed for battle, saying,--Although thou hast shown little regard for me, yet I have fully honoured thy preceptorship! Listen again, O Brahmana, to some other auspicious duty that should be discharged if virtue is to be earned! The Vedas that are in thy body, and the high status of Brahmana that is also in thee, and the ascetic merit thou hast earned by the severest of austerities, I do not strike at these! I strike, however, at that Kshatriyahood which thou, O Rama, hast adopted! When a Brahmana taketh up weapons, he becometh a Kshatriya. Behold now the power of my bow and the energy of my arms! Speedily shall I cut off that bow of thine with a sharp shaft!--Saying this I shot at him, O bull of Bharata's race, a sharp broad-headed arrow, And cutting off one of the horns of his bow with it. I caused it to drop on the ground. I then shot at Jamadagni's car a hundred straight arrows winged with vulturine feathers. Piercing through Rama's body and borne along by the wind, those arrows coursing through space seemed to vomit blood (from their mouths) and resembled veritable snakes. Covered all over with blood and with blood issuing out of his body. Rama, O king, shone in battle, like the Sumeru mountain with streams of liquid metal rolling down its breast, or like the Asoka tree at the advent of spring, when covered with red bunches of flowers, or, O king, like the Kinsuka tree when clad in its flowery attire! Taking up then another bow, Rama, filled with wrath, showered upon me numerous arrows of excessive sharpness, furnished with golden wings. And those fierce arrows of tremendous impetus, resembling snakes, or fire, or poison, coming at me from all sides, pierced my very vitals and caused me to tremble. Summoning all my coolness then addressed myself for the encounter, and filled with rage I pierced Rama with a hundred arrows. And afflicted with those hundred blazing shafts resembling either fire, or the sun or looking like snakes of virulent poison, Rama seemed to lose his senses! Filled, O Bharata, with pity (at the sight), I stopped of my own accord and said,--Oh, fie on battle! Fie on Kshatriya practices! And overwhelmed, O king, with grief, I repeatedly said,--Alas, great is the sin committed by me through observance of Kshatriya practices, since I have afflicted with arrows my preceptor who is a Brahmana endued with a virtuous soul!--After that, O Bharata, I ceased striking Jamadagni's son any more. At this time, the thousand-rayed luminary, having heated the earth with his rays, proceeded at the close of day to his chambers in the west and the battle also between us ceased.'"
SECTION CLXXXIII
"Bhishma said, 'After the battle had ceased, my charioteer, well-skilled in such operations, drew out from his own body, from the bodies of my steeds, and from my body as well, the arrows that struck there. Next morning, when the sun rose, the battle commenced again, my horses having (a little while before) been bathed and allowed to roll on the ground and having had their thirst slaked and thereby re-invigorated. And beholding me coming quickly to the encounter attired in a coat of mail and stationed on my car, the mighty Rama equipped his car with great care. And I myself also, beholding Rama coming towards me from desire of battle, placed aside my bow and quickly descended from my car. Saluting Rama I re-ascended it, O Bharata, and desirous of giving battle, stood fearlessly before that son of Jamadagni. I then overwhelmed him with a thick shower of arrows, and he too covered me with an arrowy shower in return. And filled with wrath. Jamadagni's son once more shot at me a number of fierce shafts of great force and blazing mouths looking like veritable snakes! And I too, O king, shooting sharp shafts by hundreds and thousands, repeatedly cut: off Rama's arrows in mid-air before they could come at me. Then the mighty son of Jamadagni began to hurl celestial weapons at me, all of which I repelled, desirous of achieving mightier feats, O thou of strong arms, with-my weapons. And loud was the din that then arose in the welkin all around. At that time, I hurled at Rama the weapon named Vayavya which Rama neutralised, O Bharata, by the weapon called Guhyaka. Then I applied, with proper mantras, the weapon called Agneya but the lord Rama neutralised that weapon of mine by one (of his) called Varuna. And it was in this way that I neutralised the celestial weapons of Rama, and that chastiser of foes, Rama also, endued with great energy and acquainted with celestial weapons, neutralised the weapons shot by me. Then, O monarch, that best of Brahmanas, the mighty son of Jamadagni, filled with wrath, suddenly wheeling to my right, pierced me in the breast. At this, O best of the Bharatas, I swooned on my best of cars. And beholding me, reft of consciousness, my charioteer quickly bore me away from the field. And seeing me afflicted and pierced with Rama's weapons and borne away drooping and in a swoon, all the followers of Rama, including Akritavrana and others and the princess of Kasi, filled with joy, O Bharata, began to shout aloud! Regaining consciousness then, I addressed my charioteer, saying,--Go where Rama stayeth! My pains have left me, and I am ready for battle!--Thus instructed, my charioteer soon took me where Rama was, with the aid of those exceedingly handsome steeds of mine that seemed to dance as they coursed (through the plain) and that were endued with the speed of the wind. And approaching Rama then, O thou of Kuru's race, and filled with wrath, from desire of vanquishing his angry self, I overwhelmed him with an arrowy shower! But Rama, shooting three for every single of mine, cut into fragments every one of my straight-going arrows in mid air before any of them could reach him! And beholding those well-furnished arrows of mine by hundreds and thousands, each cut off in twain by Rama's arrows, all the followers of Rama were filled with joy. Impelled then by the desire of slaying him, I shot at Rama, the son of Jamadagni, a good-looking arrow of blazing effulgence with Death's self sitting at its head. Struck very forcibly therewith and succumbing to its impetus, Rama fell into a swoon and dropped down on the ground. And when Rama thus dropped on the ground, exclamations of Oh and Alas arose on all sides, and the whole universe, O Bharata, was filled with confusion and alarm, such as may be witnessed if the sun himself were ever to fall down from the firmament! Then all those ascetics together with the princess of Kasi, quietly proceeded, O son of Kuru's race, with great anxiety towards Rama. And embracing him, O Kaurava, they began to comfort him softly with the touch of their hands, rendered cold by contact with water, and with assurances of victory. Thus comforted, Rama rose up and fixing an arrow to his bow he addressed me in an agitated voice, saying, 'Stay, O Bhishma! Thou art already slain! And let off by him, that arrow quickly pierced my left side in that fierce encounter. And struck therewith, I began to tremble like a tree shaken by the tempest. Slaying my horses then in terrific combat, Rama, fighting with great coolness, covered me with swarms of winged arrows, shot with remarkable lightness of hand. At this, O mighty-armed one, I also began to shoot arrows with great lightness of hand for obstructing Rama's arrowy shower. Then those arrows shot by myself and Rama covering the welkin all around, stayed even there (without failing down). And, thereupon, enveloped by clouds of arrows the very sun could not shed its rays through them. And the very wind, obstructed by those clouds, seemed to be unable to pass through them. Then, in consequence of the obstructed motion of the wind, the rays of the sun, and the clash of the arrows against one another, a conflagration was caused in the welkin. And then those arrows blazed forth in consequence of the fire generated by themselves, and fell on the earth, consumed into ashes! Then Rama, O Kaurava, filled with rage, covered me with hundreds and thousands and hundreds of thousands and hundreds of millions arrows! And I also, O king, with my arrows resembling snakes of virulent poison, cut into fragments all those arrows of Rama and caused them to fall down on the earth like snakes cut into pieces. And it was thus, O best of the Bharatas, that combat took place. When, however, the shades of evening approached, my preceptor withdrew from the fight.'"
SECTION CLXXXIV
"Bhishma said, 'The next day, O bull of Bharata's race, frightful again was the combat that wok place between me and Rama when I encountered him once more. That hero of virtuous soul, conversant with celestial weapons,--the lord Rama, from day to day, began to use diverse kinds of celestial weapons. Regardless of life itself, which is so difficult of being sacrificed, in that fierce combat, O Bharata, I baffled all those weapons with such of mine as are capable of baffling them. And, O Bharata, when diverse weapons were in this way neutralised and baffled by means of counter-weapons, Rama, of mighty energy began to contend against me in that battle, reckless of his own life. Seeing all his weapons baffled, the high-souled son of Jamadagni then hurled at me a fierce lance, blazing like a meteor, with flaming mouth, filling the whole world, as it were, with its effulgence, and resembling the dart hurled by Death himself! I, however, with my arrows cut into three fragments that blazing dart rushing against me, and resembling in effulgence the sun that rises at end of the Yuga! At this, breezes charged with fragrant odours began to blow (around me). Beholding that dart of his cut off, Rama, burning with anger, hurled a dozen other fierce darts. Their forms, O Bharata, I am incapable of describing in consequence of their great effulgence and speed. How, indeed, shall I describe their forms? Beholding those diverse-looking darts approach me from all sides, like long tongues of fire and blazing forth with fierce energy like the dozen suns that arise at the time of the destruction of the universe, I was filled with fear. Seeing an arrowy net advancing against me, I baffled it with an arrowy downpour of mine, and then sent a dozen shafts by which I consumed those fierce-looking dozen darts of Rama. Then, O king, the high-souled son of Jamadagni showered on me numerous fierce-looking darts, furnished with variegated handles decked with gold, possessed of golden wings, and resembling flaming meteors! Baffling those fierce darts by means of my shield and sword, and causing them in that combat to fall down on the ground, I then, with clouds of excellent arrows, covered Rama's excellent steeds and his charioteer. Then that high-souled smiter of the lord of the Haihayas,[19] beholding those darts of mine equipped with gold-decked handles and resembling snakes emerged out of their holes, and filled with wrath at the sight, had recourse once more to celestial weapons! Then swarms of fierce arrows, looking like flights of locusts fell upon me and overwhelmed me, my steeds, my charioteer, and my car! Indeed, O king, my car, horses, and charioteer, were covered all over with those arrows! And the yoke, shaft, wheels, and the wheel-spokes of my car, overwhelmed with that arrowy shower, at once broke. After that arrowy shower, however, was over, I also covered my preceptor with a thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled with that arrowy downpour, began to bleed copiously, and continuously. Indeed, like Rama afflicted with my clouds of arrows, I too was densely pierced with his arrows. When at last in the evening, the sun set behind the western hills, our combat came to an end.'"
SECTION CLXXXV
"Bhishma said, 'Next morning, O king, when the sun rose brightly, the combat between myself and him of Bhrigu's race, again, commenced. Then Rama, that foremost of smiters, stationed on his quickly-moving car, rained on me a thick downpour of arrows like the clouds on the mountain-breast. My beloved charioteer then, afflicted by that arrowy shower, swerved from his place in the car, filling me with grief on his account. A total unconsciousness then came over him. And thus wounded by that arrowy downpour he fell down upon the earth in a swoon. And afflicted as he had been by Rama's shafts, he soon gave up his life. Then, O great king, fear entered my heart. And when, on the death of my charioteer, I was still lamenting for him with heart unhinged by sorrow, Rama began to shoot at me many death-dealing shafts. Indeed, even when endangered at the death of my charioteer I was lamenting for him, he of Bhrigu's race, drawing the bow with strength, pierced me deep with an arrow! O king, that blood-drinking shaft, falling upon my breast, pierced me through and fell simultaneously with my person upon the earth! Then, O bull of Bharata's race, thinking I was dead, Rama repeatedly roared aloud like the clouds and rejoiced exceedingly! indeed, O king, when thus I fell down on the earth, Rama, filled with joy, sent forth loud shouts along with his followers, while all the Kauravas who stood beside me and all those who came there to witness the combat were afflicted with great woe on seeing me fall. While lying prostrate, O lion among kings, I beheld eight Brahmanas endued with the effulgence of the sun or the fire. They stood surrounding me on that field of battle and supporting me on their arms. Indeed, borne up by those Brahmanas I had not to touch the ground. Like friends they supported me in mid-air while I was breathing heavily. And they were sprinkling me with drops of water. And bearing me up as they stood, they then, O king, repeatedly said unto me, 'Do not fear! Let prosperity be thine!' Comforted then by those words of theirs, I quickly rose up. I then beheld my mother Ganga--that foremost of the rivers, stationed on my car. Indeed, O king of the Kurus, it was that great river-goddess who had controlled my steeds in the combat (after my charioteer's fall)! Worshipping then the feet of my mother and of the spirits of my ancestors, I ascended my car. My mother then protected my car, steeds, and all the implements of battle. With joined bands I entreated her to go away. Having dismissed her, I myself restrained those steeds endued with the speed of the wind, and fought with Jamadagni's son, O Bharata, till the close of the day! Then, O chief of the Bharatas, in course of that combat, I shot at Rama a powerful and heart-piercing arrow endued with great speed. Afflicted with that shaft, Rama then, his bow loosened from his grasp, fell down upon the earth on his knees, reft of consciousness! And when Rama, that giver of many thousands (of golden coins) fell, masses of clouds covered the firmament, pouring a copious shower of blood! And meteors by hundreds fell, and thunder-rolls were heard, causing everything to tremble! And suddenly Rahu enveloped the blazing sun, and rough winds began to blow! And the earth itself began to tremble. And vultures and crows and cranes began to alight in joy! And the points of the horizon seemed to be ablaze and jackals began repeatedly to yell fiercely! And drums, unstruck (by human hands), began to produce harsh sound! Indeed, when the high-souled Rama embraced the earth, reft of consciousness, all these frightful and alarming omens of evil were seen! Then all on a sudden rising up, Rama approached me once more, O Kaurava, for battle, forgetting everything and deprived of his senses by anger. And that mighty-armed one took up his bow endued with great strength and also a deadly arrow. I, however, resisted him successfully. The great Rishis then (that stood there) were filled with pity at the sight, while he, however, of Bhrigu's race, was filled with great wrath. I then took up a shaft, resembling the blazing fire that appears at the end of the Yuga, but Rama of immeasurable soul baffled that weapon of mine. Then covered by clouds of dust, the splendour of the solar disc was dimmed, and the sun went to the western mount. And night came with its delicious and cool breezes, and then both of us desisted from the fight. In this way, O king, when evening came the fierce battle ceased, and (next day) with the re-appearance of the sun it commenced again. And it lasted for three and twenty days together.'"
SECTION CLXXXVI
"Bhishma said, 'Then, O great king, during the night, having bowed unto the Brahmanas, the Rishis, the gods, and all those creatures that wander during the dark, and also all the kings of the earth, I laid myself down on my bed, and in the solitude of my room, I began to reflect in the following way.--For many days hath this fierce combat of terrible consequence lasted between myself and Jamadagni. I am unable, however, to vanquish on the field of battle that Rama of mighty energy. If indeed, I am competent to vanquish in battle that Brahmana of mighty strength, viz., Jamadagni's son of great prowess, then let the gods kindly show themselves to me this night!--Mangled with arrows as I lay asleep, O great king, that night on my right side, towards the morning, those foremost of Brahmanas who had raised me when I had fallen down from my car and held me up and said unto me--Do not fear--and who had comforted me, showed themselves to me, O king, in a dream! And they stood surrounding me and said these words. Listen to them as I repeat them to thee, O perpetuator of Kuru's race! Rise, O Ganga's son, thou needst have no fear! We will protect thee, for thou art our own body! Rama, the son of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull of Bharata's race, wilt be the conqueror of Rama in combat! This beloved weapon, O Bharata, called Praswapa, appertaining to the lord of all creatures, and forged by the divine artificer, will come to thy knowledge, for it was known to thee in thy former life! Neither Rama, nor any person on earth is acquainted with it. Recollect it, therefore, O thou of mighty arms, and apply it with strength! O king of kings, O sinless one, it will come to thee of itself! With it, O Kaurava, thou wilt be able to check all persons endued with mighty energy! O king, Rama will not be slain outright by it, thou shalt not, therefore, O giver of honours, incur any sin by using it! Afflicted by the force of this thy weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus, thou wilt again awaken him in battle, O Bhishma, with that dear weapon called Samvodhana! Do what we have told thee, O Kauravya, in the morning, stationed on thy car. Asleep or dead we reckon it as the same, O king, Rama will not surely die! Apply, therefore, this Praswapa weapon so happily thought of!--Having said this, O king, those foremost of Brahmanas, eight in number and resembling one another in form, and possessed of effulgent bodies, all vanished from my sight!'"
SECTION CLXXXVII
"Bhishma said, 'After the night had passed away, I awoke, O Bharata, and thinking of my dream I was filled with great joy. Then, O Bharata, the combat began between him and me--a combat that was fierce and unrivalled and that made the hairs of all creatures stand on their ends. And Bhargava poured on me an arrowy shower which I baffled with an arrowy shower of mine. Then filled with wrath at what he had seen the day before and what he saw that day, Rama hurled at me a dart, hard as Indra's thunderbolt and possessed of effulgence, resembling the Yama's mace! It came towards me like a blazing flame of fire and drinking up, as it were, all the quarters of that field of battle! Then, O tiger among the Kurus, it fell, O perpetuator of Kuru's line, upon my shoulder, like the lightning's flame that ranges the sky. Wounded thus by Rama, O thou of red eyes, my blood, O mighty-armed one, began to flow copiously like streams of red earth from a mountain (after a shower)! Filled with great wrath, I then shot at Jamadagni's son a deadly shaft, fatal as the poison of a snake. That heroic and best of Brahmanas, struck therewith at the forehead, O monarch, then appeared as beautiful as a crested hill! Extremely angry, that hero then, changing his position and drawing the bow-string with great strength, aimed at me a terrible shaft resembling all-destructive Death himself, and capable of grinding all foes! That fierce arrow fell upon my breast, hissing (through the air) like a snake. Covered with blood, I fell down on the earth, O king, thus struck. Regaining consciousness, I hurled at Jamadagni's son a frightful dart, effulgent as the thunderbolt. That dart fell upon the bosom of that foremost of Brahmanas. Deprived of his senses at this, Rama began to tremble all over. That great ascetic then, viz., his friend, the regenerate Akritavrana, embraced him and with diverse words of comfort soothed him. Reassured thus, Rama of high vows was then filled with wrath and vindictiveness. He invoked the great Brahma weapon. For baffling it I also used the same excellent weapon. Clashing against each other, the two weapons began to blaze forth brightly, showing what happens at the end of the Yuga! Without being able to reach either myself or Rama, those two weapons, O best of the Bharatas, met each other in the mid-air. Then the whole welkin seemed to be ablaze, and all creatures, O monarch, became highly distressed. Afflicted by the energy of those weapons, the Rishis, the Gandharvas, and the gods were all greatly pained. Then earth, with her mountains and seas and trees began to tremble, and all creatures, heated with the energy of the weapons, were greatly afflicted. The firmament, O king, became ablaze and the ten points of the horizon became filled with smoke. Creatures, therefore, that range the welkin were unable to stay in their element. When, at all this, the whole world with the gods, the Asuras and the Rakshasas began to utter exclamations of woe.--This is the time--thought I and became desirous, O Bharata, of speedily shooting the Praswapa weapon at the command of those utterers of Brahma (that had appeared to me in my dream)! The Mantras also for invoking excellent weapon suddenly came to my mind!'"
SECTION CLXXXVIII
"Bhishma said, 'When I had formed this resolution, O king, a din of tumultuous voices arose in the sky. And it said,--O son of Kuru's race, do not let off the Praswapa weapon!--Notwithstanding this, I still aimed that weapon at Bhrigu's descendant. When I had aimed it, Narada addressed me, saying, 'Yonder, O Kauravya, stay the gods in the sky! Even they are forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic possessed of Brahma merit, and he is, again, thy preceptor! Never, Kauravya, humiliate him.' While Narada was telling me this, I beheld those eight utterers of Brahma stationed in the sky. Smilingly, O king, they said unto me slowly,--O chief of the Bharatas, do even what Narada sayeth. Even that, O best of Bharata's race, is highly beneficial to the world!' I then withdrew that great weapon called Praswapa and invoked according to the ordinance the weapon called Brahma in the combat. Beholding the Praswapa weapon withdrawn, O lion among kings, Rama was in great huff, and suddenly exclaimed, 'Wretch that I am, I am vanquished, O Bhishma!' Then Jamadagni's son behold before him his venerable father and his father's fathers. They stood surrounding him there, and addressed him in these words of consolation, 'O sire, never display such 'rashness again, the rashness, viz., of engaging in battle with Bhishma, or especially with any Kshatriya, O descendant of Bhrigu's race, to fight is the duty of a Kshatriya! Study (of the Vedas) and practice of vows are the highest wealth of Brahmanas! For some reason, before 'this, thou hadst been ordered by us to take up weapons. Thou hadst then perpetrated that terrible and unbecoming feat. Let this battle with Bhishma be thy very last, for enough of it thou hadst already. O thou of mighty arms, leave the combat. Blessed be thou, let this be the very last instance of thy taking up the bow! O invincible one, throw thy bow aside, and practice ascetic austerities, O thou of Bhrigu's race! Behold, Bhishma, the son of Santanu, is forbidden by all the gods! They are endeavouring to pacify him, repeatedly saying,--Desist from this battle! Do not light with Rama who is thy preceptor. It is not proper for thee, O perpetuator of Kuru's race, to vanquish Rama in battle! O son of Ganga, show this Brahmana every honour on the field of battle! As regards thee, we are thy superiors and therefore forbid thee! Bhishma is one of the foremost of Vasus! O son, it is fortunate, that thou art still alive! Santanu's son by Ganga--a celebrated Vasu as he is,--how can he be defeated by thee? Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the mighty son of Indra, hath been ordained by the Self-create to be the slayer of Bhishma!'
"Bhishma continued, 'Thus addressed by his own ancestors, Rama answered them, saying, 'I cannot give up the combat. Even this is the solemn vow I have made. Before this, I never left the field, giving up battle! Ye grandsires, if you please, cause Ganga's son to desist from the fight! As regards myself, I can, by no means, desist from the combat!' Hearing these words of his, O king, those ascetics with Richika at their head, coming to me with Narada in their company, told me, 'O sire, desist from battle! Honour that foremost of Brahmanas!' For the sake of Kshatriya morality, I replied unto them, saying. Even this is the vow I have taken in this world, viz., that I would never desist from battle turning my back, or suffer my back to be wounded with arrows! I cannot, from temptation or distress, or fear, or for the sake of wealth, abandon my eternal duty! Even this is my fixed resolution! Then all those ascetics with Narada at their head, O king, and my mother Bhagirathi, occupied the field of battle (before me). I, however, stayed quietly with arrows and bow as before, resolved to fight. They then once more turned towards Rama and addressed him, saying. 'The hearts of Brahmanas are made of butter. Be pacified, therefore, O son of Bhrigu's race! O Rama, O Rama, desist from this battle, O best of Brahmanas! Bhishma is incapable of being slain by thee, as indeed, thou, O Bhargava, art incapable of being slain by him!' Saying these words while they stood obstructing the field, the Pitris caused that descendant of Bhrigu's race to place aside his weapons. Just at this time I once more beheld those eight utterers of Brahma, blazing with effulgence and resembling bright stars risen on the firmament. Stationed for battle as I was, they said these words unto me with great affection, 'O thou of mighty arms, go unto Rama who is thy preceptor! Do what is beneficial to all the worlds. Beholding then that Rama had desisted owing to the words of his well-wishers, I also, for the good of the worlds, accepted the words of my well-wishers. Though mangled exceedingly, I still approached Rama and worshipped him. The great ascetic Rama then, smilingly, and with great affection, said unto me, 'There is no Kshatriya equal to thee on the earth! Go now, O Bhishma, for in this combat thou hast pleased me highly'! Summoning then in my presence that maiden (the daughter of Kasi), Bhargava sorrowfully said unto her these words in the midst of all those high-souled persons.'"
SECTION CLXXXIX
"Rama said, 'O damsel, in the very sight of all these persons, I have fought according to the best of my power and displayed my prowess! By using even the very best of weapons I have not been able to obtain any advantage over Bhishma, that foremost of all wielders of weapons! I have exerted now to the best of my power and might. O beautiful lady, go withersoever thou wishest! What other business of thine can I accomplish? Seek the protection of Bhishma himself! Thou hast no other refuge now! Shooting mighty weapons Bhishma hath vanquished me!' Having said this, the high-souled Rama sighed and remained silent. That maiden then addressed him, saying, 'O holy one, it is even so as thy holy self hath said! This Bhishma of great intelligence is incapable of being vanquished in battle by even the gods! Thou hast done my business to the best of thy exertion and power. Thou hast displayed in this battle energy incapable of being baffled and weapons also of diverse kinds. Thou hast yet been unable to obtain any advantage over Bhishma in combat. As regards myself, I will not go a second time to Bhishma. I will, however, O perpetuator of Bhrigu's race, go thither, O thou endued with wealth of asceticism, where I may (obtain the means to) myself slay Bhishma in battle!' Having said the words, that maiden went away, with eyes agitated with wrath, and thinking to compass my death, she firmly resolved to devote herself to asceticism. Then that foremost one of Bhrigu's race, accompanied by those ascetics, bidding me farewell, departed, O Bharata, for the mountains whence he had come. I also, ascending my car, and praised by the Brahmanas, entered our city and represented, everything unto my mother Satyavati, everything that had transpired, and she, O great king, uttered benedictions on me. I then appointed persons endued with intelligence to ascertain the doings of that maiden. Devoted to the good of myself--their well-wisher, those spies of mine, with great application brought to me accounts of her course of action, her words and actions, from day to day. When that maiden went to the woods, resolved on ascetic austerities, even then I became melancholy, and afflicted with pain, I lost my heart's tenor. Except one acquainted with Brahma and observant of vows, that are praiseworthy owing to the austerities they involve, no Kshatriya hath ever by his prowess, vanquished me in battle! I then, O king, humbly represented to Narada as also to Vyasa all that the maiden did. They both told me, 'O Bhishma, do not give way to sorrow on account of the daughter of Kasi. Who is there that would venture to baffle destiny by individual exertion?' Meanwhile, O great king, that maiden, entering a cluster of retreats practised austerities, that were beyond human powers (of endurance). Without food, emaciated, dry, with matted-locks and begrimed with filth, for six months she lived on air only, and stood unmoved like a street-post. And that lady, possessed of wealth of asceticism, foregoing all food in consequence of the fast she kept, passed a whole year after this, standing in the waters of the Yamuna. Endued with great wrath, she passed the next whole year standing on her front toes and having eaten only one fallen leaf (of a tree). And thus for twelve years, she made the heavens hot by her austerities. And though dissuaded by her relatives, she could not by any means be weaned off (from that course of action). She then went unto Vatsabhumi resorted to by the Siddhas and Charanas, and which was the retreat of high-souled ascetics of pious deeds. Bathing frequently in the sacred waters of that retreat, the princess of Kasi roamed about according to her will. Proceeding next (one after another) to the asylum, O king, of Narada, and to the auspicious asylum of Uluka and to that of Chyavana, and to the spot sacred to Brahmana, and to Prayaga the sacrificial platform of the gods, and to that forest sacred to the gods, and to Bhogawati, and, O monarch, to the asylum of Kusika's son (Viswamitra), and to the asylum of Mandavya, and also to the asylum of Dwilipa, and to Ramhrada, and, O Kaurava, to the asylum of Garga, the princess of Kasi, O king, performed ablutions in the sacred waters of all these, observing all the while the most difficult of vows. One day, my mother from the waters asked her, O Kauravya, saying, 'O blessed lady, for what dost thou afflict thyself so? Tell me the truth!' Thus asked, O monarch, that faultless damsel answered her with joined hands, saying, 'O thou of handsome eyes, Rama hath been vanquished in battle by Bhishma. What other (Kshatriya) king then would venture to defeat the latter when ready with his weapons? As regards myself, I am practising the severest penances for the destruction of Bhishma. I wander over the earth, O goddess, so that I may slay that king! In every thing I do, O goddess, even this is the great end of my vows!' Hearing these words of hers, the Ocean-going (river Ganga) replied unto her, saying, 'O lady, thou art acting crookedly! O weak girl, this wish of thine thou shalt not be able to achieve, O faultless one? if, O princess of Kasi, thou observest these vows for destruction of Bhishma, and if thou takest leave of thy body while observing them, thou shalt (in thy next birth) become a river, crooked in her course and of water only during the rains! All the bathing places along thy course will be difficult of approach, and filled only during the rains, thou shalt be dry for eight months (during the year)! Full of terrible alligators, and creatures of frightful mien thou shalt inspire fear in all creatures! Addressing her thus, O king, my mother, that highly-blessed lady, in seeming smiles, dismissed the princess of Kasi. That highly fair damsel then once more began to practise vows, foregoing all food, aye, even water, sometimes for eight months and sometimes for ten months! And the daughter of the king of Kasi, wandering hither and thither for her passionate desire of tirthas, once more came back, O Kauravya, to Vatsabhumi. And it is there, O Bharata, that she is known to have become a river, filled only during the rainy seasons, abounding with crocodiles, crooked in her course, and destitute of easy access to her water. And, O king, in consequence of her ascetic merit only half her body became such a river in Vatsabhumi, while with the other half, she remained a maiden as before!'
SECTION CXC
"Bhishma said, 'Then all those ascetics (that dwell in Vatsabhumi), beholding the princess of Kasi firmly resolved on ascetic austerities, dissuaded her and enquired of her, saying, 'What is thy business?' Thus addressed, the maiden answered those ascetics, old in ascetic penances, saying, 'Expelled I have been by Bhishma, prevented by him from the virtue that would have been mine by living with a husband! My observance of this vow is for his destruction and not for the sake of regions of bliss, ye that are endued with wealth of asceticism! Having compassed the death of Bhishma, peace will be mine. Even this is my resolve. He for whom mine hath been this state of continuous grief, he for whom I have been deprived of the region that would have been mine if I could obtain a husband, he for whom I have become neither woman nor man, without slaying in battle that son of Ganga I will not desist, ye that are endued with wealth of asceticism. Even this that I have said is the purpose that is in my heart. As a woman, I have no longer any desire. I am, however, resolved to obtain manhood, for I will be revenged upon Bhishma. I should not, therefore, be dissuaded by you.' Unto them she said these words repeatedly. Soon, the divine lord of Uma, bearing the trident, showed himself in his own form unto that female ascetic in the midst of those great Rishis. Being asked to solicit the boon she wished, she begged of the deity my defeat. Thou shalt slay him,--were the words the god said unto that lady of great force of mind. Thus assured, the maiden, however, once more said unto Rudra, 'How can it happen, O god, that being a woman I shall yet be able to achieve victory in battle. O lord of Uma, as a woman, my heart is quite stilled. Thou hast, however, promised me, O lord of creatures, the defeat of Bhishma. O lord, having the bull for thy mount, act in such a way that promise of thine may become true, that encountering Bhishma, the son of Santanu, in battle I may be able to slay him.' The god of gods, having the bull for his symbol, then said unto that maiden, 'The words I have uttered cannot be false. O blessed lady, true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou shalt also remember all the incidents (of this life) even when thou shalt obtain a new body. Born in the race of Drupada, thou shalt become a Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt be well-skilled in battle. O blessed lady, all that I have said will be true. Thou shalt become a man at the expiration of sometime (from thy birth)!' Having said so, the god of gods, called also Kapardin, having the bull for his symbol, disappeared then and there, in the very sight of those Brahmanas. Upon this, that faultless maiden of the fairest complexion, the eldest daughter of the king of Kasi, procuring wood from that forest in the very sight of those great Rishis, made a large funeral pyre on the banks of the Yamuna, and having set fire to it herself, entered that blazing fire, O great king, with a heart burning with wrath, and uttering, O king, the words,--(I do so) for Bhishma's destruction!'"
SECTION CXCI
"Duryodhana said, 'Tell me, O grandsire, how Sikhandin, O Ganga's son, having before been born a daughter, afterwards became a man, O foremost of warriors.'
"Bhishma said, 'O great king, the eldest and beloved queen of king Drupada was, O monarch, childless (at first). During those years, king Drupada, O monarch, paid his adoration to the god Sankara for the sake of offspring, resolving in his mind to compass my destruction and practising the austerest of penances. And he begged Mahadeva, saying, 'Let a son, and not a daughter, be born unto me. I desire, O god, a son for revenging myself upon Bhishma.' Thereupon, that god of gods said unto him, 'Thou shalt have a child who will be a female and male. Desist, O king, it will not be otherwise.' Returning then to his capital, he addressed his wife, saying, 'O great goddess, great hath been the exertion made by me. Undergoing ascetic austerities, I paid my adorations to Siva, and I was told by Sambhu that my child becoming a daughter (first) would subsequently become a male person. And though I solicited him repeatedly, yet Siva said,--This is Destiny's decree. It will not be otherwise. That which is destined must take place!' Then that lady of great energy, the queen of king Drupada, when her season came, observing all the regulations (about purity), approached Drupada. And in due time the wife of Prishata conceived, agreeably to Destiny's decree, as I was informed, O king, by Narada. And that lady, of eyes like lotus-petals, continued to hold the embryo in her womb. And, O son of Kuru's race, the mighty-armed king Drupada, from paternal affection, attended to every comfort of that dear wife of his. And, O Kaurava, the wife of that lord of earth, the royal Drupada, who was childless, had all her wishes gratified. And in due time, O monarch, that goddess, the queen of Drupada, gave birth to a daughter of great beauty. Thereupon, the strong-minded wife of that king, the childless Drupada, gave out, O monarch, that the child she had brought forth was a son. And then king Drupada, O ruler of men, caused all the rites prescribed for a male child to be performed in respect of that misrepresented daughter, as if she were really a son. And saying that the child was a son, Drupada's queen kept her counsels very carefully. And no other man in the city, save Prishata, knew the sex of that child. Believing these words of that deity of unfading energy, he too concealed the real sex of his child, saying,--She is a son. And, O king, Drupada caused all the rites of infancy, prescribed for a son, to be performed in respect of that child, and he bestowed the name of Sikhandin on her. I alone, through my spies and from Narada's words, knew the truth, informed as I previously was of the words of the god and of the ascetic austerities of Amva!'"
SECTION CXCII
"Bhishma said, 'Drupada, O chastiser of foes, bestowed great attention on everything in connection with that daughter of his, teaching her writing and painting and all the arts. And in arrows and weapons that child became a disciple of Drona. And the child's mother, of superior complexion, then urged the king (her husband) to find, O monarch, a wife for her, as if she were a son. Then Prishata, beholding that daughter of his to have attained the full development of youth and assured of her sex began to consult with his queen. And Drupada said, 'This daughter of mine that so enhanceth my woe, hath attained her youth. Concealed, however, she hath hitherto been by me at the words of the trident-bearing deity!' The queen replied, 'That, O great king, can never be untrue! Why, indeed, would the Lord of the three worlds say that would not occur? If it pleases thee, O king, I will speak, and listen to my words, and, O son of Prishata's race, having listened to me, follow thy own inclination! Let the wedding of this child with a wife be caused to be performed carefully. The words of that god will be true. This is my certain belief!' Then that royal couple, having settled their resolution of that affair, chose the daughter of the king of the Dasarnakas as their son's wife. After this, the royal Drupada, that lion among kings, having enquired about the purity of descent, of all the rulers of the earth, selected the daughter of the king of Dasarnakas for wife to Sikhandin. He, who was called the king of the Dasarnakas was named Hiranyavarman; and he gave away his daughter to Sikhandin. And Hiranyavarman, the king of the Dasarnakas, was a powerful monarch, incapable of being easily vanquished. Incapable of being resisted, that high-souled monarch possessed a large army. And sometimes after the wedding, the daughter of Hiranyavarman, O best of monarchs, attained her youth while the daughter of Drupada also had attained hers. And Sikhandin, after marriage, came back to Kampilya. And the former soon came to know that the latter was a woman like herself. And the daughter of Hiranyavarman, having ascertained that Sikhandin was really a woman, bashfully represented unto her nurses and companions everything about the so-called son of the king of the Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas country were filled with great grief and sent emissaries unto their king. And those emissaries represented unto the king of the Dasarnakas everything about the imposture that had taken place. And, thereupon, the king of the Dasarnakas was filled with wrath. Indeed, O bull of the Bharata race, Hiranyavarman, hearing the news after the expiry of a few days was much afflicted with wrath. The ruler of the Dasarnakas then, filled with fierce wrath, sent a messenger to Drupada's abode. And the messenger of king Hiranyavarman, having alone approached Drupada, took him aside and said unto him in private, 'The king of the Dasarnakas, O monarch, deceived by thee and enraged, O sinless one, at the insult thou hast offered him, hath said these words unto thee,--Thou hast humiliated me! Without doubt it was not wisely done by thee! Thou hadst, from folly, solicited my daughter for thy daughter! O wicked one, reap now the consequence of that act of deception' I will now slay thee with all thy relatives and advisers! Wait a little!'"
SECTION CXCIII
"Bhishma said, 'Thus addressed, O king, by that messenger, king Drupada, like a thief caught (in the act), could not speak. He exerted himself greatly, by sending sweet-speeched emissaries with his own instruction to them, saying,--This is not so,--in order to pacify his brother. King Hiranyavarman, however, ascertaining once again, that the child of the king of the Panchalas was really a daughter, issued out of his city without losing any time. He then sent messages unto all his powerful friends about that deception practised on his daughter, of which he had heard from her nurses. Then, that best of kings, having mustered a large army, resolved, O Bharata, to march against Drupada. Then, O monarch, king Hiranyavarman held a consultation with his ministers about the ruler of the Panchalas. And it was settled among those high-souled kings that if, O monarch, Sikhandin was really a daughter, they should bind the ruler of the Panchalas and drag him from his city, and installing another king over the Panchalas they should slay Drupada with Sikhandin. Taking that to be the fixed resolution (of all whom he had summoned) king Hiranyavarman once more sent an envoy to the descendant of Prishata, saying 'I will slay thee, be calm.'
"Bhishma continued, 'King Drupada was not naturally courageous. In consequence, again, of that offence of his, he became filled with fear. Sending his envoys again to the ruler of the Dasarnakas, king Drupada, afflicted with grief, approached his wife and took counsel with her. And possessed with great fright and with heart afflicted with grief, the king of the Panchalas said unto his favourite wife, the mother of Sikhandin, these words, 'My powerful brother, king Hiranyavarman, having mustered a large force, is coming towards me in anger. Fools that we both are, what are we now to do in respect of this our daughter? Thy son, Sikhandin, hath been suspected to be a daughter. Under this suspicion, Hiranyavarman with his allies and followed by his army wisheth to slay me thinking that he hath been received by me! O thou of beautiful hips, tell us now what is true or false in this, O beautiful lady! O blessed lady, hearing from thee first, I will settle how to act. I am very much endangered and this child, Sikhandin, also is equally so. Indeed, O queen, O lady of the fairest complexion, thou too art threatened with danger! For the relief of all, tell me who asketh thee what the truth is! O thou of beautiful hips and sweet smiles, hearing what thou hast to say I shall act suitably. Although I have been deceived by thee as to the duties I owe towards a son, yet, O beautiful lady, from kindness I will act towards you both in a suitable manner. Therefore, do not fear, nor let this daughter of thine fear anything. Indeed, I have deceived the king of the Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so that all may yet turn up well!' Indeed, although the king knew everything, yet he addressed his wife in the presence of others in this way, to proclaim his own innocence before others. His queen then answered him in the following words.'"
SECTION CXCIV
"Bhishma said. 'Then, O mighty-armed king, Sikhandin's mother represented unto her lord the truth about her daughter, Sikhandin. And she said, 'Childless, O great king, as I was, from fear of my co-wives, when Sikhandini, my daughter, was born, I represented unto you that it was a son! For thy love of me, thou also hadst corroborated it, and, O bull among kings, thou hadst performed all the rites prescribed for a son in respect of this daughter of mine! Thou then didst marry her, O king, to the daughter of the king of the Dasarnakas. I also approved of this act, remembering the words of the (great) god! Indeed, I did not prevent it, remembering the words of Siva,--Born a daughter, she will become a son!' Hearing all this, Drupada, otherwise called Yajnasena, informed all his counsellors of these facts. And, O monarch, the king then took counsel with ministers for the proper protection of his subjects (from the would-be invader). Although he had himself deceived the king of the Dasarnakas, yet giving it out that the alliance he had made was proper, he began to settle his plans with undivided attention. King Drupada's city was, O Bharata, naturally well-protected. Yet at the advent of danger, O monarch, they began to protect it all the more carefully and fortify it (with defensive works). The king, however, with his queen, was greatly afflicted, thinking of how a war might not take place with his brother. Reflecting on this, he began to pay his adorations to the gods. His respected wife, beholding him relying on the god and paying his adorations to them, than addressed him, O king, and said, 'Homage to the gods is productive of benefits! It is, therefore, approved by the righteous. What shall I say, again, of those that are sunk in an ocean of distress? Therefore, pay homage to those that are thy superiors and let all the gods also be worshipped, making large presents the while (unto the Brahmanas)! Let oblations be poured on the fire for pacifying the ruler of the Dasarnakas. O lord, think of the means by which, without a war, thou mayst be able to pacify thy brother! Through the grace of the gods all this will happen. For the preservation of this city, O thou of large eyes, thou hast taken counsel with thy ministers. Do all, O king, that those counsels seem to indicate, for reliance on the gods, when supported by human exertion, always, O king, leadeth to success, If these two do not go hand-in-hand, success becometh unattainable. Therefore, with all thy advisers, make such arrangements in thy city as are proper, and pay homage, O monarch, as thou pleasest, to the gods.' While husband and wife were conversing with each other thus, both filled with grief, their helpless daughter, Sikhandini, was filled with shame. She then reflected, saying, 'It is for me that these two are plunged into grief!' Thinking so, she resolved upon putting an end to her own life. Having formed this determination, she left home, filled with heavy sorrow, and went into a dense and solitary forest that was the haunt, O king, of a very formidable Yaksha called Sthunakarna. From fear of that Yaksha men never went into that forest. And within it stood a mansion with high walls and a gateway, plastered over with powdered earth, and rich with smoke bearing the fragrance of fried paddy. Entering that mansion, Sikhandini, the daughter of Drupada, O king, began to reduce herself by foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who was endued with kindness, showed himself unto her. And he enquired of her, saying, 'For what object is this endeavour of thine? I will accomplish it, tell me without delay!' Thus asked, the maiden answered him, repeatedly saying, 'Thou art unable to accomplish it!' The Guhyaka, however, rejoined, without a moment's delay, saying, 'Accomplish it I will! I am a follower of the Lord of treasures, I can, O princess, grant boons! I will grant thee even that which cannot be given! Tell me what thou hast to say!' Thus assured, Sikhandini represented in detail everything that had happened, unto that chief of Yakshas called Sthunakarna. And she said, 'My father, O Yaksha, will soon meet with destruction. The ruler of the Dasarnakas marcheth against him in rage. That king eased in golden mail is endued with great might and great courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed, thou hast already pledged thyself to relieve my distress! Through thy grace, O Yaksha, I would become a perfect man! As long as that king may not depart from my city, so long, O great Yaksha, show me grace, O Guhyaka!'"
SECTION CXCV
"Bhishma said, 'Hearing, O bull of Bharata's race, those words of Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in his mind, these words, 'Indeed, it was ordained to be so, and, O Kaurava, it was ordained for my grief!' The Yaksha said, 'O Blessed lady, I will certainly do what thou wishest! Listen, however, to the condition I make. For a certain period I will give thee my manhood. Thou must, however, come back to me in due time. Pledge thyself to do so! Possessed of immense power, I am a ranger of the skies, wandering at my pleasure, and capable of accomplishing whatever I intend. Through my grace, save the city and thy kinsmen wholly! I will bear thy womanhood, O princess! Pledge thy truth to me, I will do what is agreeable to thee!' Thus addressed, Sikhandini said unto him, 'O holy one of excellent vows, I will give thee back thy manhood! O wanderer of the night, bear thou my womanhood for a short time! After the ruler of the Dasarnakas who is cased in a golden mail will have departed (from my city) I will once more become a maiden and thou wilt become a man!'
"Bhishma continued, 'Having said this (unto each other), they both. O king, made a covenant, and imparted unto each other's body their sexes. And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini obtained the blazing form of the Yaksha. Then, O king, Sikhandini of Panchala's race, having obtained manhood, entered his city in great joy and approached his father. And he represented unto Drupada everything that had happened. And Drupada, bearing it all became highly glad. And along with his wife the king recollected the words of Maheswara. And he forthwith sent, O king, messenger unto the ruler of the Dasarnakas, saying, 'This my child is a male. Let it be believed by thee!' The king of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly approached Drupada, the ruler of the Panchalas. And arrived at Kampilya, the Dasarnaka king despatched, after paying him proper honours, an envoy who was one of the foremost of those conversant with the Vedas. And he addressed the envoy, saying, 'Instructed by me, O messenger, say unto that worst of kings the ruler of the Panchalas, these words,--viz., O thou of wicked understanding, having selected my daughter as a wife for one who is thy daughter, thou shalt today, without doubt, behold the fruit of that act of deception.' Thus addressed and despatched by him, O best of kings, the Brahmana set out for Drupada's city as Dasarnaka's envoy. And having arrived at the city, the priest went unto Drupada's presence. The king of the Panchalas then, with Sikhandin, offered the envoy, O king, a cow and honey. The Brahmana, however, without accepting that worship, said unto him these words that had been communicated through him by the brave ruler of the Dasarnakas who was cased in a golden mail. And he said, 'O thou of vile behaviours, I have been deceived by thee through thy daughter (as the means)! I will exterminate thee with thy counsellors and sons and kinsmen!' Having, in the midst of his counsellors, been made by that priest to hear those words fraught with censure and uttered by the ruler of the Dasarnakas, king Drupada then, O chief of Bharata's race, assuming a mild behaviour from motives of friendship, 'said, The reply to these words of my brother that thou hast said unto me, O Brahmana, will be carried to that monarch by my envoy!' And king Drupada then, sent unto the high-souled Hiranyavarman a Brahmana learned in the Vedas as his envoy. And that envoy, going unto king Hiranyavarman, the ruler of the Dasarnakas, said unto him, 'O monarch, the word that Drupada had entrusted him with.' And he said, 'This my child is really a male. Let it be made clear by means of witness! Somebody has spoken falsely to thee. That should not be believed!' Then the king of the Dasarnakas, having heard the words of Drupada, was filled with sorrow and despatched a number of young ladies of great beauty for ascertaining whether Sikhandin was a male or female. Despatched by him, those ladies, having ascertained (the truth) joyfully told the king of the Dasarnakas everything, viz., that Sikhandin, O chief of the Kurus, was a powerful person of the masculine sex. Hearing that testimony, the ruler of the Dasarnakas was filled with great joy, and wending then unto his brother Drupada, passed a few days with him in joy. And the king, rejoiced as he was, gave unto Sikhandin much wealth, many elephants and steeds and kine. And worshipped by Drupada (as long as he stayed), the Dasarnaka king then departed, having rebuked his daughter. And after king Hiranyavarman, the ruler of the Dasarnakas had departed in joy and with his anger quelled, Sikhandin began to rejoice exceedingly. Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera, who was always borne on the shoulders of human beings, in course of a journey (through the earth), came to the abode of Sthuna. Staying (in the welkin) above that mansion, the protector of all the treasures saw that the excellent abode of the Yaksha Sthuna was well-adorned with beautiful garland of flowers, and perfumed with fragrant roots of grass and many sweet scents. And it was decked with canopies, and scented incense. And it was also beautiful with standards and banners. And it was filled with edibles and drink of every kind. And beholding that beautiful abode of the Yaksha decked all over, and filled also with garlands of jewels and gems and perfumed with the fragrance of diverse kinds of flowers, and well-watered, and well-swept, the lord of the Yakshas addressed the Yakshas that followed him, saying, 'Ye that are endued with immeasurable prowess, this mansion of Sthuna is well-adorned! Why, however, doth not that wight of wicked understanding come to me? And since that wicked-souled one, knowing I am here, approacheth me not, therefore, some severe punishment should be inflicted on him! Even this is my intention!' Hearing these words of his, the Yakshas said, 'O king, the royal Drupada had a daughter born unto him, of the name of Sikhandini! Unto her, for some reason, Sthuna had given his own manhood, and having taken her womanhood upon him, he stayeth within his abode having become a woman! Bearing as he doth a feminine form, he doth not, therefore, approach thee in shame! It is for this reason, O king, that Sthuna cometh not to thee! Hearing all this, do what may be proper!' Let the car be stopped here! Let Sthuna be brought to me,--were the words that the lord of the Yakshas uttered, and repeatedly said,--I will punish him!--Summoned then by the Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and stood before him in shame. Then, O thou of Kuru's race, the giver of wealth cursed him in anger, saying, 'Ye Guhyakas, let the femininity of the wretch remain as it is!' And the high-souled lord of the Yakshas also said, 'Since humiliating all the Yakshas, thou hast, O thou of sinful deeds, given away thy own sex to Sikhandini and taken from her, O thou of wicked understanding, her femininity,--since, O wicked wretch, thou hast done what hath never been done by anybody,--therefore from this day, thou shalt remain a woman and she shall remain a man!' At these words of his, all the Yakshas began to soften Vaisravana for the sake of Sthunakarna repeatedly saying, 'Set a limit to thy curse!' The high-souled lord of the Yakshas then said unto all these Yakshas that followed him, from desire of setting a limit to his curse, these words, viz.,--After Sikhandin's death, ye Yakshas, this one will regain his own form! Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety! Having said this, the illustrious and divine king of the Yakshas, receiving due worship, departed with all his followers who were capable of traversing a great distance within the shortest space of time. And Sthuna, with that curse pronounced on him, continued to live there. And when the time came, Sikhandin without losing a moment came unto that wanderer of the night. And approaching his presence he said, It have come to thee, O holy one!' Sthuna then repeatedly said unto him, 'I am pleased with thee!' Indeed, beholding that prince return to him without guile, Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha said, 'O son of a king, for thee I have been cursed by Vaisravana. Go now, and live happily amongst men as thou choosest. Thy coming here and the arrival of Pulastya's son were, I think, both ordained from beforehand. All this was incapable of being prevented!'
"Bhishma continued, 'Thus addressed by the Kaksha, Sthuna, Sikhandin, O Bharata, came to his city, filled with great joy. And he worshipped with diverse scents and garlands of flower and costly presents persons of the regenerate class, deities, big trees and crossways. And Drupada, the ruler of the Panchalas, along with his son Sikhandin whose wishes had been crowned with success, and with also his kinsmen, became exceedingly glad. And the king then, O bull of Kuru's race, gave his son, Sikhandin, who had been a woman, as a pupil, O monarch, to Drona. An prince Sikhandin obtained, along with yourselves, the whole science of arms with its four divisions. And (his brother) Dhrishtadyumna of Prishata's race also obtained the same. Indeed, all this way represented unto me, O sire, by the spies, disguised as idiots and as persons without the senses of vision, and hearing whom I had set upon Drupada. It is thus, O king, that that best of Rathas. Sikhandin, the son of Drupada, having first been born a female, subsequently became a person of the other sex. And it was the eldest daughter of the ruler of Kasi, celebrated by the name of Amva, who was, O bull of Bharata's race, born in Drupada's line as Sikhandin. If he approacheth me bow in hand and desirous of fight, I will not look at him even for a moment nor smite him, O thou of unfading glory! Even--this is my vow, known over all the world, viz., that I will not, O son of Kuru's race, shoot weapons upon a woman, or one that was a woman before or one bearing a feminine name, or one whose form resembleth a woman's. I will not, for this reason, slay Sikhandin. Even this, O sire, is the story that I have ascertained of Sikhandin's birth. I will not, therefore, slay him in battle even if he approacheth me weapon in hand. If Bhishma slayeth a woman the righteous will all speak ill of him. I will not, therefore, slay him even if I behold him waiting for battle!'
"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana of Kuru's race, reflecting for a moment, thought even that behaviour was proper for Bhishma.'"
SECTION CXCVI
"Sanjaya said, 'When the night passed away and morning came, thy sons once more, in the midst of all the troops, asked their grandsire, saying, 'O son of Ganga, this army that is ready for fight, of Pandu's son, that abounds with men, elephants, and steeds, that is crowded with Maharathas, that is protected by these mighty bowmen endued with great strength, viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all resembling the very regents of the world, that is invincible and incapable of being withstood, that resembles the unbounded sea,--this sea of warriors incapable of being agitated by the very gods in battle, in how many days, O son of Ganga, O thou of great effulgence, canst thou annihilate it, and in what time can that mighty bowman, our preceptor (Drona), in what time also the mighty Kripa, in what time Karna who taketh a pleasure in battle, and in what time that best of Brahmanas, viz., the son of Drona, can each annihilate it? Ye that are in my army are all acquainted with celestial weapons! I desire to know this, for the curiosity I feel in my heart is great! O thou of mighty arms, it behoveth thee to say this to me!'
"Bhishma said, 'O foremost one of the Kurus, O lord of the earth, thou enquirest about the strength and weakness of the foe. This, indeed, is worthy of thee. Listen, O king, as I tell thee the utmost limit of my power in battle, or of the energy of my weapons, or of the might of my arms, O thou of mighty arms! As regards ordinary combatants, one should fight with them artlessly. As regards those that are possessed of powers of deception, one should fight with them aided by the ways of deception. Even this is what hath been laid down in respect of the duties of warriors. I can annihilate the Pandava army, O blessed monarch, taking every morning ten thousand (ordinary) warriors and one thousand car-warriors as my share from day to day. Cased in mail and always exerting myself actively, I can, O Bharata, annihilate this large force, according to this arrangement as regards both number and time. If, however, stationed in battle, I shoot my great weapons that slay hundreds and thousands at a time, then I can, O Bharata, finish the slaughter in a month.'
"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana then asked Drona, O monarch, that foremost one of Angira's race, saying, 'O preceptor, in what time canst thou annihilate the troops of Pandu's son?' Thus addressed by him, Drona said smilingly, 'I am old, O mighty-armed one! My energy and activity have both become weak. With the fire of my weapons I can consume the army of the Pandavas, like Santanu's son Bhishma, I think, in a month's time.' Even this is the limit of my power, even this is the limit of my strength.' Then Saradwat's son Kripa said that he could annihilate the foe in two month's time. Dron's son (Aswatthaman) pledged himself to annihilate the Pandava army in ten nights, Karna, however, acquainted as he was with weapons of high efficacy, pledged himself to achieve that feat in five days. Hearing the words of the Suta's son the son of the ocean-going (Ganga) laughed aloud and said, 'As long, O son of Radha, as thou encounterest not in battle Partha with his arrows, conch, and bows and rushing to the combat on his car with Vasudeva in his company, so long mayest thou think so! Why, thou art capable of saying anything, even what thou pleasest!'"
SECTION CXCVII
"Vaisampayana said, 'Hearing these words (of the leaders of the Kuru army), Kunti's son Yudhishthira, summoning all his brothers, said unto them these words in private.'
"Yudhishthira said, 'The spies I had placed in the army of Dhritarashtra's son, brought me this news in the morning. Duryodhana. asked Ganga's son of great vows, saying, 'O lord, in what time cant thou annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was answered by him in these words, viz.,--In a month! Drona also declared that he could do the same feat in about the same time. Gautama (Kripa) indicated twice that period, as hath been heard by us. Drona's son acquainted with weapons of high efficacy declared the period (in his case) to be ten nights. Karna also, acquainted with weapons of high efficacy, asked in the midst of the Kurus, declared that the could complete the slaughter in five days. Therefore, I also, O Arjuna, am desirous of hearing thy words, 'In what time canst thou, O Falguni, exterminate the foe?' Thus addressed by the king, Dhananjaya of curly hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma and others) are high-souled (warriors), accomplished in arms and acquainted with all modes of warfare. Without doubt, O king, they can exterminate (our forces) even thus! Let thy heart's anguish, however, be dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a single car, exterminate the three worlds with even the immortals, indeed, all mobile creatures that were, are, will be, in the twinkling of the eye. This is what I think. That terrible and mighty weapon which the Lord of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand encounter with him (in the guise of) a hunter, still existeth with me. Indeed, O tiger among men, that weapon which the Lord of all creatures useth at the end of Yuga for destroying created things, existeth with me. Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor Drona's son, O king! How, therefore, can the Suta's son know it. It is not, however, proper to slay ordinary men in battle by means of celestial weapons. We shall (on the other band) vanquish our foes in a fair fight. Then, these tigers among men, O king, are thy allies! All of them are well-versed in celestial weapons, and all of them are eager for battle. All of them after their initiation in the Vedas, have undergone the final bath in sacrifices. All of them are unvanquished. They are competent, O son of Pandu, to slay in battle the army of even the celestials. Thou hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma and Drona; and the mighty-armed Sankha, and Hidimva's son of great might; and this latter's son Anjanparvan endued with great strength and prowess; and Sini's descendant of mighty arms and well-versed in battle, and the mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again, competent to exterminate the three worlds! O thou that art endued with effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it is manifest, that that man upon whom thou mayest cast thy eyes in anger is sure to be annihilated!'"
SECTION CXCVIII
"Vaisampayana said, 'Next morning, under a cloudless sky, all the kings, urged by Dhritarashtra's son, Duryodhana,--set out against the Pandavas. And all of them had purified themselves by baths, were decked in garlands, and attired in white robes. And having poured libations on fire, caused Brahmanas to utter benedictions on them, they took up their weapons and raised their (respective) standards. And all of them were conversant with the Vedas, and endued with great bravery, and had practised excellent vows. And all of them were grantors of (other people's) wishes, and all were skilled in battle. Endued with great strength, they set out, reposing confidence on one another, and with singleness of purpose desiring to win in battle the highest regions. And first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas, all set out with Bharadwaja's son at their head. Then came Aswatthaman, and Santanu's son (Bhishma), and Jayadratha of the country of the Sindhu, and the kings of the southern and the western countries and of the hilly regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of the eastern and the northern regions, and the Sakas, the Kiratas, and Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of their respective divisions. All these great car-warriors marched in the second division. Then came Kritavarman at the head of his troops, and that mighty car-warrior, viz., the ruler of the Trigartas, and the king Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in the rear, with Dhritarashtra's sons at their head. And all these Dhartarashtras endued with great might, uniting together in proper order, and all clad in mail, took up their position at the other end of Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so adorned as to make it look like a second Hastinapura. Indeed, O king, even those that were clever among the citizens of Hastinapura could not distinguish their city from the encampment. And the Kuru king caused inaccessible pavilions, similar to his own, to be erected by hundreds and thousands for the (other) kings (in his army). And those tents, O king, for the accommodation of the troops were well-planted on an area measuring full five yojanas of that field of battle. And into those tents by thousands that were full of provisions, the rulers of the earth entered, each according to his courage according to the strength he possessed. And king Duryodhana ordered excellent provisions to be supplied for all those high-souled kings with their troops consisting of infantry, elephants, and horses, and with all their followers. And as regards all those that subsisted upon mechanical arts and all the bards, singers, and panegyrists devoted to his cause, and vendors and traders, and prostitutes, and spies, and persons who had come to witness the battle, the Kuru king made due provision for all of them.'"
SECTION CXCIX
"Vaisampayana said, 'Like Duryodhana, king Yudhishthira also, the son of Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of force, that leader, steady in prowess, of the Chedis, the Kasis, and the Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana, and Sikhandin, and those two mighty bowmen, those two princes of Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave warriors, cased in handsome coats of mail and decked with golden ear-rings, blazed forth like fires on the sacrificial altar when fed with clarified butter. Indeed, those mighty bowmen looked resplendent like the planets in the firmament. Then that bull among men king Yudhishthira, having duly honoured all his combatants, ordered them to march. And king Yudhishthira ordered excellent provisions of food for those high-souled kings with their troops consisting of infantry, and elephants and horses, and with all their followers, as also for all those that subsisted on mechanical arts. And the son of Pandu first ordered Abhimanyu, and Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at their head. And he then despatched Bhima, and Dhananjaya the son of Pandu, in the second division of his forces. And the din made by the men moving and running about for harnessing their steeds and elephants and loading the cars with implements of battle, and the shouts of the cheerful combatants, seemed to touch the very heavens. And last of all, the king marched himself, accompanied by Virata and Drupada and the other monarchs (on his side). And that army of fierce bowmen commanded by Dhrishtadyumna, hitherto stationed in one place, but now extended into columns for marching, looked like the (impetuous) current of Ganga. The then intelligent Yudhishthira depending on his wisdom, disposed his divisions in a different order, confounding the sons of Dhritarashtra. And the son of Pandu ordered that those mighty bowmen, the (five) sons of Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the Prabhadrakas, and ten thousand horses, and two thousand elephants, and ten thousand foot-soldiers, and five hundred cars, constituting the first irresistible division of his army, should be placed under the command of Bhimasena. And he placed in the middle division of his army Virata and Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and Uttamauja, the two high-souled princes of Panchala, both endued with great prowess and both armed with mace and bow. And in this middle division marched Vasudeva and Dhananjaya. There were (placed) combatants highly accomplished in arms and burning with anger. Amongst them were steeds ridden by brave warriors, and five thousand elephants, and crowds of cars all around. And foot-soldiers in thousands, that were all brave and armed with bows, swords, and maces, marched behind them, as thousand marched before them. And in that part of that sea of troops, where Yudhishthira himself was, there were stationed numerous lords of earth. And there also were thousands of elephants, and steeds by ten thousands, and cars and foot-soldiers also by thousands. And there also marched, O bull among kings, Chekitana with his own large force, and king Dhrishtaketu, the leader of the Chedis. And there also was that mighty bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty combatant, surrounded by hundreds and thousands of cars and leading (them to battle)! And those bulls among men, Kshatrahan and Kshatradeva, mounted on their cars, marched behind, protecting the rear. And there (in the rear) were the waggons, stalls, uniforms, vehicles and draft animals. There also were thousands of elephants and horses by tens of thousands. And taking all the invalids and women, and all that were emaciated and weak, and all the animals carrying his treasures, and all his granaries, with the aid of his elephant-divisions, Yudhishthira marched slowly. And he was followed by Sauchitti, who steadily adhered to truth and was invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of the ruler of Kasi, with twenty thousand cars, and hundred million steeds of high mettle, each bearing scores of bells on its limbs, and twenty thousand smiting elephants with tusks as long as plough-shares, all of good breed and divided temples and all resembling moving masses of clouds. Indeed, these usually walked behind those monarchs. Besides these, O Bharata, the elephants that Yudhishthira had in his seven Akshauhinis, numbering seventy thousand with humour trickling down their trunks and from their mouths, and resembling (on that account) showering clouds, also followed the king, like moving hills.
'Thus was arrayed that terrible force of the intelligent son of Kunti. And relying upon that force he battled with Suyodhana, the son of Dhritarashtra. Besides those already named, other men by hundreds and thousands and tens of thousands, in divisions numbering by thousands, followed (the Pandava army), roaring loudly. And the warriors by thousands and ten thousands, filled with joy, beat their drums by thousands and blew conchs by tens of thousands!'"
The End of Udyoga Parva
FOOTNOTES
1. i.e., passage of the sun from the winter to the summer solstice.
2. Divination was practised by reference to the stars in the night.
3. The question that Dhritarashtra asks is easy enough. The Rishi having applauded knowledge and its efficacy in procuring emancipation, the king asks, if knowledge is of such efficacy, what then is the value of Karma or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is the instrumental form of Ijya, meaning sacrifices, religious rites, and ceremonies. Parartham is explained by Nilakantha to mean Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be noted here that the Hindu idea of emancipation is not bliss enjoyed by a conscious Self, but freedom from the obligation of re-birth and Karma. Mere Karma, as such, implies pain and misery and the Supreme Soul (Para-Brahman) is without action and attributes. Although other kinds of salvation are spoken of in other systems of philosophy, the emancipation that forms the subject of these queries and answers, is freedom from this Karma.
4. The Rishi answers,--Yes, Karma or action does, indeed, lead to the emancipate state. In the regions, of which thou speakest, there are both bliss and emancipation (Arthajata) is explained by Nilakantha to mean Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the construction being Paratma aniha (san) param ayati; (anyatha-tu) margena margan nihatya param (prayati). Paratma is explained by Nilakantha, to mean one who regards the material body to be Self. In the succeeding Slokas the Rishi uses the word dehin which, in this connection, is the same as dehabhimanin. The Rishi's answer is,--The materialist, by renouncing desire, attaineth to the state of the Supreme Soul, i.e., emancipation. The sense seems to be that by renouncing desire, both actions and attributes are lost. The state, therefore, of such a soul is one of inaction, or perfect quietude and the absence of attributes, which is exactly the nature of the Supreme Soul. If, again, emancipation be sought without extinguishing desire, i.e., by the aid of work (prayers and sacrifices), it is to be attained "by extinguishing path by a path," i.e., the seeker is to proceed along a definite or prescribed or ordained route, taking care that the portions of the route he once passes over may not have to be re-trodden by him. Action, as explained in a subsequent Sloka, leadeth, it is true to regions of bliss and emancipation, but that state is transitory, for when the merit is extinguished, the state that was attained in consequence of it, is extinguished, and the person falling off, has to recommence action. If, therefore, permanent emancipation is to be attained, the obligation of re-commencing action must be got rid of, i.e., care must be taken that the portions of the route once passed over may not have to be re-trodden.
5. Apparently this question of Dhritarashtra is not connected with what precedes. The connection however, is intimate, and the question follows as a corollary from the Rishi's last answer. The Rishi having said that the ordinary soul, by a certain process (i.e., renunciation of desire) attains to the state of the Supreme Soul, Dhritarashtra infers that vice versa, it is the Supreme Soul that becomes the ordinary soul, for (as Nilakantha puts it in the phraseology of the Nyaya school) things different cannot become what they are not and unless things are similar, they cannot become of the same nature. Applying this maxim of the Nyaya it is seen that when the ordinary soul becomes the Supreme Soul, these are not different, and, therefore, it is the Supreme Soul that becomes the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it is the Supreme Soul that becomes the ordinary soul, who is it that urgeth the Supreme Soul to become so? And if all this (universe) be indeed, that Soul, in consequence of the latter pervading and entering into everything, then divested of desire as the Supreme Soul is, where is the possibility of its action (action or work being the direct consequence of desire)? If it is answered that the universe is the Deity's lila (mere sport, as some schools of philosophy assert), then, as every sport is ascribable to some motive of happiness, what can be the happiness of the Deity, who, as presupposed, is without desire?
6. The Rishi answers--There is a great objection in admitting the complete or essential identity of things different, i.e., the ordinary soul and Supreme Soul being different, their identity cannot be admitted. As regards creatures, they flow continually from Anadi-yoga, i.e., the union of the Supreme Soul (which in itself is Unconditioned) with the conditions of space, time etc.; i.e., there is this much of identity, therefore between the ordinary and the Supreme Soul, but not a complete or essential identity. It is also in consequence of this that the superiority of the Supreme Soul is not lost (the opposite theory would be destructive of that superiority). The favourite analogy of the thinkers of this school for explaining the connection of the Supreme Soul with the universe is derived from the connection of Akasa with Ghatakasa, i.e., space absolute and unconditioned and space as confined by the limits of a vessel. The latter has a name, is moved when the vessel is moved, and is limited in space; while space itself, of which the vessel's space forms a part, is absolute and unconditioned, immovable, and unlimited.
7. Cars, elephants, horses, infantry, vehicles other than cars, and warriors fighting from the backs of camels.
8. Called also the Badava fire.
9. The allusion is to the incarnation of Vishnu as the Horse-necked, Nilakantha explains suvarnakhyam Jagat to be Veda prancha i.e., the whole Vedas with all their contents, According to him, the sense of the passage is that Vishnu in that form swells with his own voice the Vedic notes chanted by the Brahmanas.
10. Patauti Jalam sravantiti patalam. Thus Nilakantha.
11. Literally, one that hath a beautiful or excellent face.
12. The story of Viswamitra's promotion to the status of a Brahmana is highly characteristic. Engaged in a dispute with the Brahmana Rishi Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found, by bitter experience, that Kshatriya energy and might backed by the whole science of arms, availed nothing against a Brahmana's might, for Vasishtha by his ascetic powers created myriads and myriads of fierce troops who inflicted a signal defeat on the great Kshatriya king. Baffled thus, Viswamitra retired to the breast of Himavat and paid court to Siva. The great God appeared and Viswamitra begged him for the mastery of the whole science of weapons. The god granted his prayer. Viswamitra then came back and sought an encounter with Vasishtha, but the latter by the aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons of Viswamitra, of even celestial efficacy. Humiliated and disgraced, Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom and retiring into the woods with his queen began to practise to severest austerities. After the expiration of ten thousand years, the Creator Brahma appeared before him and addressed him as a royal Rishi. Dispirited at this, he devoted himself to still severer austerities. At last, at Dharma's command (as here referred to) the great Kshatriya king became a Brahmana. This, in the Hindu scriptures, is the sole instance of a person belonging to a lower order becoming a Brahmana by ascetic austerities.
13. These articles of cognate origin are clarified butter, milk, and other things used as libations in sacrifices.
14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which is the beginning of everything, were first promulgated here. Nilakantha supposes this to refer to the origin of the Vedas, the Upanishads, and the various branches of the Srutis and the Smritis.
15. Small divisions of time.
16. The limbs that should be 'prominent' or 'elevated' in order to constitute an indication of beauty or auspiciousness are variously mentioned. The general opinion seems to be that these six only, viz., the back of each palm, the two dorsa, and the two bosoms should be elevated. Another opinion would seem to indicate that the two bosoms, the two hips, and the two eyes should be so. The seven that should be delicate or slender are unanimously mentioned as the skin, the hair, the teeth, the fingers of the hands, the fingers of the feet, the waist, and the neck. The three that should be deep are the navel, the voice, and the understanding. The five that should be red are the two palms, the two outer corners of the eyes, the tongue, the nether and the upper-lips, and the palate. These five also, are variously given.
17. The latter half of this Sloka is variously read. The correct reading, I apprehend, is Niyamanani Santare Hritanyasan Vitastaya, i.e., 'while transported across, were taken (down) by the (river) Vitasta'--the latter being one of the five rivers of the Punjab.
18. The science of arms (Dhanurved) classes arms under four heads, viz., Mukta, Amukta, Muktamukta, and Yantramukta. A Mukta weapon is one that is hurled from the hand, as a discus. An Amukta is not hurled from the hand, as a sword. A Muktamukta is one that is sometimes hurled and sometimes not, as a mace. A Yantramukta is one shot from a machine, as an arrow or a ball. All Mukta weapons are Astras, while all Amukta ones are called sastras.
19. The thousand-handed Arjuna, called also Kartaviryarjuna, the vanquisher of Ravana, the chief of Haihaya clan of Kshatriyas having his capital at Mahishmati on the banks of the Narmada (Nerbuda), was slain by Rama
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 6
BHISHMA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, January, 2004. Proofed by John Bruno Hare.
THE MAHABHARATA
BHISHMA PARVA
SECTION I
(Jamvu-khanda Nirmana Parva)
OM! HAVING BOWED down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word 'Jaya' be uttered.
Janamejaya said,--"How did those heroes, the Kurus, the Pandavas, and the Somakas, and the high-souled kings assembled together from various countries, fight?"
Vaisampayana said,--"Listen thou, O lord of the earth, how those heroes,--the Kurus, the Pandavas, and the Somakas,--fought on the sacred plain of the Kurukshetra.[1] Entering Kurukshetra, the Pandavas endued with great might, along with the Somakas, advanced, desirous of victory, against the Kauravas. Accomplished in the study of the Vedas, all (of them) took great delight in battle. Expectant of success in battle, with their troops (they) faced the fight. Approaching the army of Dhritarashtra's son, those (warriors) invincible in battle[2] stationed themselves with their troops on the western part (of the plain), their faces turned towards the east. Yudhishthira, the son of Kunti, caused tents by thousands to be set up according to rule, beyond the region called Samantapanchaka. The whole earth seemed then to be empty, divested of horses and men, destitute of cars and elephants, and with only the children and the old left (at home). From the whole area of Jamvudwipa over which the sun sheds his rays,[3] was collected that force, O best of kings. Men of all races,[4] assembled together, occupied an area extending for many Yojanas over districts, rivers, hills, and woods. That bull among men, king Yudhishthira, ordered excellent food and other articles of enjoyment for all of them along with their animals. And Yudhishthira fixed diverse watch-words for them; so that one saying this should be known as belonging to the Pandavas. And that descendant of Kuru's race also settled names and badges for all of them for recognition during time of battle.
"Beholding the standard-top of Pritha's son, the high-souled son of Dhritarashtra, with a white umbrella held over his head, in the midst of a thousand elephants, and surrounded by his century of brothers, began with all the kings (on his side) to array his troops against the son of Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were filled with joy and blew their loud-sounding conches and cymbals of sweet sounds. Beholding those troops so delighted, Pandu's son and Vasudeva of great energy had their hearts filled with joy. And those tigers among men, Vasudeva and Dhananjaya, seated on one car, having felt great joy, both blew their celestial conches. And hearing the blare of Gigantea and the loud blast of Theodotes belonging unto the two, the combatants ejected urine and excreta. As other animals are filled with fear on hearing the voice of the roaring lion, even so became that force upon hearing those blasts. A frightful dust arose and nothing could be seen, for the sun himself, suddenly enveloped by it, seemed to have set.[5] A black cloud poured a shower of flesh and blood over the troops all around. All this seemed extraordinary. A wind rose there, bearing along the earth myriads of stony nodules, and afflicting therewith the combatants by hundreds and thousands. (For all that), O monarch, both armies, filled with joy, stood addrest for battle, on Kurukshetra like two agitated oceans. Indeed, that encounter of the two armies was highly wonderful, like that of two oceans when the end of the Yuga is arrived. The whole earth was empty, having only the children and the old left (at home), in consequence of that large army mustered by the Kauravas.[6] Then the Kurus, the Pandavas, and the Somakas made certain covenants, and settled the rules, O bull of Bharata's race, regarding the different kinds of combat. Persons equally circumstanced must encounter each other, fighting fairly. And if having fought fairly the combatants withdraw (without fear of molestation), even that would be gratifying to us. Those who engaged in contests of words should be fought against with words. Those that left the ranks should never be slain.[7] A car-warrior should have a car-warrior for his antagonist; he on the neck of an elephant should have a similar combatant for his foe; a horse should be met by a horse, and a foot-soldier, O Bharata; should be met by a foot-soldier. Guided by considerations of fitness, willingness, daring and might, one should strike another, giving notice. No one should strike another that is unprepared[8] or panic-struck. One engaged with another, one seeking quarter, one retreating, one whose weapon is rendered unfit, uncased in mail, should never be struck. Car-drivers, animals (yoked to cars or carrying weapons) men engaged in the transport of weapons,[9] players on drums and blowers of conches should never be struck. Having made these covenants, the Kurus, and the Pandavas, and the Somakas wondered much, gazing at each other. And having stationed (their forces thus), those bulls among men, those high-souled ones, with their troops, became glad at heart, their joy being reflected on their countenances."
SECTION II
Vaisampayana said,--"Seeing then the two armies (standing) on the east and the west for the fierce battle that was impending, the holy Rishi Vyasa, the son of Satyavati, that foremost of all persons acquainted with the Vedas, that grandsire of the Bharatas, conversant with the past, the present, and the future, and beholding everything as if it were present before his eyes, said these words in private unto the royal son of Vichitravirya who was then distressed and giving way to sorrow, reflecting on the evil policy of his sons.
"Vyasa said,--'O king, thy sons and the other monarchs have their hour arrived.[10] Mustered in battle they will kill one another. O Bharata, their hour having come, they will all perish. Bearing in mind the changes brought on by time, do not yield thy heart to grief. O king, if thou wish to see them (fighting) in battle, I will, O son, grant thee vision. Behold the battle."
"Dhritarashtra said,--'O best of regenerate Rishi, I like not to behold the slaughter of kinsmen. I shall, however, through thy potency hear of this battle minutely."
Vaisampayana continued.--"Upon his not wishing to see the battle but wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya. (And addressing Dhritarashtra he said),--'This Sanjaya, O king, will describe the battle to thee. Nothing in the whole battle will be beyond this one's eyes.' Endued, O king with celestial vision, Sanjaya will narrate the battle to thee. He will have knowledge of everything. Manifest or concealed, (happening) by day or by night, even that which is thought of in the mind, Sanjaya shall know everything. Weapons will not cut him and exertion will not fatigue him. This son of Gavalgani will come out of the battle with life. As regards myself, O bull of Bharata's race, the fame of these Kurus, as also of all the Pandavas, I will spread. Do not grieve. This is destiny, O tiger among men. It behoveth thee not to give way to grief. It is not capable of being prevented. As regards victory, it is there where righteousness is.'"
Vaisampayana continued,--"That highly-blessed and holy grandsire of the Kurus, having said so, once more addressed Dhritarashtra and said,--'Great will the slaughter be, O monarch, in this battle. I see here also (numerous) omens indicative of terror. Hawks and vultures, and crows and herons, together with cranes, are alighting on the tops of trees and gathering in flocks. These birds, delighted at the prospect of battle, are looking down (on the field) before them. Carnivorous beasts will feed on the flesh of elephants and steeds. Fierce herons, foreboding terror, and uttering merciless cries, are wheeling across the centre towards the southern region. In both the twilights, prior and posterior, I daily behold, O Bharata, the sun during his rising and setting to be covered by headless trunks. Tri-coloured clouds with their extremities white and red and necks black, charged with lightning, and resembling maces (in figure) envelope the sun in both twilights. I have seen the sun, the moon, and the stars to be all blazing. No difference in their aspect is to be noted in the evening. I have seen this all day and all night. All this forbodes fear. On even the fifteenth night of the lighted-fortnight in (the month of) Kartika, the moon, divested of splendour, became invisible, or of the hue of fire, the firmament being of the hue of the lotus. Many heroic lords of earth, kings and princes, endued with great bravery and possessed of arms resembling maces, will be slain and sleep lying down on the earth. Daily I notice in the sky during night time the fierce cries of battling boars and cats.[11] The images of gods and goddesses sometimes laugh, sometimes tremble, and sometimes again these vomit blood through their mouths and sometimes they sweat and sometimes fall down. O monarch! drums, without being beaten, give sounds, and the great cars of Kshatriyas move without (being drawn by) animals yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows, and peacocks, utter terrible cries. Here and there, cavalry soldiers, cased in mail, armed with weapons, send forth fierce shouts. At sun-rise flights of insects, by hundreds are seen. In both twilights, the cardinal quarters seem to be ablaze, and the clouds, O Bharata, shower dust and flesh. She, O king, who is celebrated over the three worlds and is applauded by the righteous, even that (constellation) Arundhati keepeth (her lord) Vasistha on her back. The planet Sani also, O king, appeareth afflicting (the constellation) Rohini. The sign of the deer in the Moon hath deviated from its usual position. A great terror is indicated. Even though the sky is cloudless, a terrible roar is heard there. The animals are all weeping and their tears are falling fast.'"
SECTION III
"Vyasa said,--'Asses are taking births in kine. Some are having sexual pleasure with mothers. The trees in the forests are exhibiting unseasonable flowers and fruits. Women quick with child, and even those that are not so, are giving birth to monsters. Carnivorous beasts, mingling with (carnivorous) birds, are feeding together. Ill-omened beasts, some having three horns, some with four eyes, some with five legs, some with two sexual organs, some with two heads, some with two tails, some having fierce teeth, are being born, and with mouths wide open are uttering unholy cries. Horses with three legs, furnished with crests, having four teeth, and endued with horns, are also being born. O king! in thy city is also seen that the wives of many utterers of Brahma are bringing forth Garudas and peacocks. The mare is bringing forth the cow-calf and the bitch is bringing forth, O king, jackals and cocks, and antelopes and parrots are all uttering inauspicious cries.[12] Certain women are bringing forth four or five daughters (at a time), and these as soon as they are born, dance and sing and laugh. The members of the lowest orders are laughing and dancing and singing, and thus indicating direful consequences. Infants, as if urged by death, are drawing armed images, and are running against one another, armed with clubs, and desirous of battle are also breaking down the towns (they erect in sport). Lotuses of different kinds and lilies are growing on trees. Strong winds are blowing fiercely and the dust ceaseth not. The earth is frequently trembling, and Rahu approacheth towards the sun. The white planet (Ketu) stayeth, having passed beyond the constellation Chitra. All this particularly bodeth the destruction of the Kurus. A fierce comet riseth, afflicting the constellation Pusya. This great planet will cause frightful mischief to both the armies. Mars wheeleth towards Magha and Vrihaspati (Jupiter) towards Sravana. The Sun's offspring (Sani) approaching towards the constellation Bhaga, afflicteth it. The planet Sukra, ascending towards Purva Bhadra, shineth brilliantly, and wheeling towards the Uttara Bhadra, looketh towards it, having effected a junction (with a smaller planet). The white planet (Ketu), blazing up like fire mixed with smoke, stayeth, having attacked the bright constellation Jeshtha that is sacred to Indra. The constellation Dhruva, blazing fiercely, wheeleth towards the right. Both the Moon and the Sun are afflicting Rohini. The fierce planet (Rahu) hath taken up its position between the constellations Chitra and Swati.[13] The red-bodied (Mars) possessed of the effulgence of fire, wheeling circuitously, stayeth in a line with the constellation Sravana over-ridden by Vrihaspati. The earth that produceth particular crops at particular seasons is now covered with the crops of every season.[14] Every barley-stalk is graced with five ears, and every paddy-stalk with a hundred. They that are the best of creatures in the worlds and upon whom depends the universe, viz., kine, when milked after the calves have their suck, yield only blood. Radiant rays of light emanate from bows, and swords blaze forth brilliantly. It is evident that the weapons behold (before them) the battle, as if it were already arrived. The hue of weapons and the water, as also of coats of mail and standards, is like that of fire. A great slaughter will take place. In this battle,[15] O Bharata, of the Kurus with the Pandavas, the earth, O monarch, will be a river of blood with the standards (of warriors) as its rafts. Animals and birds on all sides, with mouths blazing like fire, uttering fierce cries, and displaying these evil omens, are foreboding terrible consequences. A (fierce) bird with but one wing, one eye, and one leg, hovering over the sky in the night, screameth frightfully in wrath, as if for making the hearers vomit blood? It seemeth, O great king, that all weapons are now blazing with radiance. The effulgence of the constellation known by the name of the seven high-souled Rishis, hath been dimmed. Those two blazing planets, viz., Vrihaspati and Sani, having approached the constellation called Visakha, have become stationary there for a whole year. Three lunations twice meeting together in course of the same lunar fortnight, the duration of the latter is shortened by two days.[16] On the thirteenth day therefore, from the first lunation, according as it is the day of the full moon or the new moon, the moon and the sun are afflicted by Rahu. Such strange eclipses, both lunar and solar, forebode a great slaughter.[17] All the quarters of the earth, being overwhelmed by showers of dust, look inauspicious. Fierce clouds, portentous of danger, drop bloody showers during the night. Rahu of fierce deeds is also, O monarch, afflicting the constellation Kirtika. Rough winds, portending fierce danger, are constantly blowing. All these beget a war characterised by many sad incidents.[18] The constellations are divided into three classes. Upon one or another of each class, a planet of evil omen has shed its influence, foreboding terrible dangers.[19] A lunar fortnight had hitherto consisted of fourteen days, or fifteen days (as usual), or sixteen days. This, however, I never knew that the day of new-moon would be on the thirteenth day from the first lunation, or the day of full-moon on the thirteenth day from the same. And yet in course of the same month both the Moon and the Sun have undergone eclipses on the thirteenth days from the day of the first lunation.[20] The Sun and the Moon therefore, by undergoing eclipses on unusual days,[21] will cause a great slaughter of the creatures of the earth. Indeed, Rakshasas, though drinking blood by mouthful, will yet not be satiated. The great rivers are flowing in opposite directions. The waters of rivers have become bloody. The wells, foaming up, are bellowing like bulls.[22] Meteors, effulgent like Indra's thunder-bolt, fall with loud hisses.[23] When this night passeth away, evil consequences will overtake you. People, for meeting together, coming out of their houses with lighted brands, have still to encounter a thick gloom all round.[24] Great Rishis have said that in view of such circumstances the earth drinks the blood of thousands of kings. From the mountains of Kailasa and Mandara and Himavat thousands of explosions are heard and thousands of summits are tumbling down. In consequence of the Earth's trembling, each of the four oceans having swelled greatly, seems ready to transgress its continents for afflicting the Earth.[25] Fierce winds charged with pointed pebbles are blowing, crushing mighty trees. In villages and towns trees, ordinary and sacred, are falling down, crushed by mighty winds and struck by lightning. The (sacrificial) fire, when Brahmanas pour libations on it, becomes blue, or red, or yellow. Its flames bend towards the left, yielding a bad scent, accompanied by loud reports. Touch, smell, and taste have, O monarch, become what they were not. The standards (of warriors), repeatedly trembling are emitting smoke. Drums and cymbals are throwing off showers of coal-dust. And from the tops of tall trees all around, crows, wheeling in circles from the left, are uttering fierce cries. All of them again are uttering frightful cries of pakka, pakka and are perching upon the tops of standards for the destruction of the kings. Vicious elephants, trembling all over, are running hither and thither, urinating and ejecting excreta. The horses are all melancholy, while the elephants are resorting to the water. Hearing all this, let that be done which is suitable, so that, O Bharata, the world may not be depopulated.'"
Vaisampayana continued,--"Hearing these words of his father, Dhritarashtra said,--'I think all this hath been ordained of old. A great slaughter of human beings will take place. If the kings die in battle observing the duties of the Kshatriya order, they will then, attaining to the regions reserved for heroes, obtain only happiness. These tigers among men, casting away their lives in great battle, will win fame in this and great bliss for ever in the next world.'
Vaisampayana continued,--"O best of kings, thus addressed by his son Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his mind in supreme Yoga. Having contemplated for only a short space of time, Vyasa once more said,--'Without doubt, O king of kings, it is Time that destroyeth the universe. It is Time also that createth the worlds. There is nothing here that is eternal. Show the path of righteousness to the Kurus, to thy kinsmen, relatives, and friends. Thou art competent to restrain them. The slaughter of kinsmen hath been said to be sinful. Do not do that which is disagreeable to me. O king, Death himself hath been born in the shape of thy son. Slaughter is never applauded in the Vedas. It can never be beneficial. The usages of one's race are as one's own body. Those usages slay him that destroyeth them. For the destruction of this race and of those kings of the earth it is Time that maketh thee deviate into the wrong path like one in distress, although thou art competent (to walk along the path of righteousness). O king, in the shape of thy kingdom hath calamity come to thee. Thy virtue is sustaining a very great diminution.[26] Show what righteousness is unto thy sons. O thou that art invincible, of what value is that kingdom to thee which bringeth sin to thee? Take care of thy good name, thy virtue, and thy fame. Thou wilt then win heaven. Let the Pandavas have their kingdom, and let the Kauravas have peace."
"While that best of Brahmanas was saying these words in a sorrowful tone, Dhritarashtra, the son of Ambika, accomplished in speech, once more addressed him, saying.---'My knowledge of life and death is similar to thine. The truth is known to me as regards these. Man, however, in what concerns his own interests, is deprived of judgment. O sire, know me to be one who is an ordinary person. Of immeasurable power thou art. I pray thee to extend thine towards us. Of soul under complete control, thou art our refuge and instructor. My sons are not obedient to me, O great Rishi. My understanding too is not inclined to commit sin.[27] Thou art the cause of the fame, the achievements, and the inclination for virtue, of the Bharatas. Thou art the reverend grandsire of both the Kurus and the Pandavas.'
"Vyasa said,--'O royal son of Vichitravirya, tell me freely what is in thy mind. I will remove thy doubts."
"Dhritarashtra said,--'O holy one, I desire to hear from thee of all those indications that happen unto those that become victorious in battle."
"Vyasa said,--'The (sacred) fire assumes a cheerful radiance. Its light ascends upwards. Its flame bends towards the right. It blazes up without being smoky. The libations poured on it yield a fragrant scent. It is said that these are the indications of future success. The conches and cymbals yield sounds that are deep and loud. The Sun as well as the Moon gives pure rays. It is said that these are the indications of future success. Crows, whether stationary or on their wings, utter cries that are agreeable. They again that are behind, urge the warriors to advance; while they that are ahead, forbid all advance.[28] Where vultures, swans, parrots, cranes, and wood-peckers utter delightful cries, and wheel towards the right, the Brahmanas say that their victory in battle is certain. They whose divisions, in consequence of ornaments, coats of mail, and standards, or the melodious neigh of their steeds, become resplendent and incapable of being gazed at, always conquer their foes. They who utter cheerful shouts, those warriors, O Bharata, whose energies are not damped and whose garlands do not fade, always cross the ocean of battle. They who utter cheerful shouts having penetrated into the divisions of the foe, who utter even kind words,[29] to the enemy, and who, before striking, forewarn the foe, win victory. The objects of hearing, vision, taste, touch, and smell, without undergoing any change for the worse, become auspicious. This also is another indication of a victorious army, viz., there is joy among the combatants at all time. This also is another indication of success, viz. the winds that blow, the clouds, and the birds, all become favourable; while the clouds (so favourable) and the rain-bows drop beneficial showers. These, O king, are the indications of armies to be crowned with victory, while O monarch, all these become otherwise in the case of those that are about to be destroyed. Whether the army be small or large, cheerfulness, as an attribute of the combatants, is said to be a certain indication of victory. One soldier, struck with panic, can cause even a large army to take fright and fly. And when an army, struck with panic, takes to flight, it causes even heroic warriors to take fright. If a large army is once broken and put to rout, it cannot like a herd of deer disordered in fright or a mighty current of water be easily checked. If a large army is once routed, it is incapable of being rallied; on the other hand, beholding it broken, even those well-skilled in battle, O Bharata, become heartless. Beholding soldiers struck with fear and flying, the panic spreads in other directions, and soon, O king, the whole army is broken and flies in all directions. And when an army is routed, even brave leaders, O king, at the head of large divisions consisting of the four kinds of forces, are incapable of rallying them. An intelligent man, always exerting himself with activity, should strive (to win success) by the aid of means. It is said that that success which is won by negotiation and other means is the very best. That which is achieved by producing disunion (among the foe) is indifferent. While that success, O king, which is won by battle, is the worst. In battle are many evils, the initial one, as it is said, being slaughter. Even fifty brave men who know one another, who are underpressed, who are free from family ties, and who are firmly resolved, can crush a large army. Even five, six, seven men, who are unretreating, win victory. Vinata's son Garuda, O Bharata, beholding even a large concourse of birds, asketh not the aid of many followers (to vanquish them). The strength in number, therefore of an army is not always the cause of victory. Victory is uncertain. It depends on chance. Even they that become victorious have to sustain loss.'"
SECTION IV
Vaisampayana said,--"Having said these words unto Dhritarashtra, Vyasa took his departure. And Dhritarashtra also, having heard those words, began to reflect in silence. And having reflected for only a short space of time, he began to sigh repeatedly. And, soon, O bull of Bharata's race, the king asked Sanjaya of soul worthy of praise,--saying,--'O Sanjaya, these kings, these lords of earth, so brave and taking delight in battle, are for smiting one another with weapons of diverse kinds, being prepared to lay down their very lives for the sake of earth. Incapable of being restrained, they are, indeed, smiting one another for increasing the population of Yama's domain. Desirous of prosperity connected with the possession of earth they are incapable of bearing one another. I, therefore, think that earth must be possessed of many attributes. Tell me all these, O Sanjaya, Many thousands, many millions, many tens of millions, many hundreds of millions, heroic men have come together at Kurujangala. I desire to hear, O Sanjaya, with accurate details, about the situation and dimensions of those countries and cities from which they have come. Through the potency of that regenerate Rishi Vyasa of immeasurable energy, thou art endued with the lamp of celestial perception and the eye of knowledge.
"Sanjaya said,--'O thou of great wisdom, I will recount to thee the merits of earth according to my knowledge. Behold them with thy eye of wisdom. I bow to thee, O bull of Bharata's race. Creatures in this world are of two kinds, mobile and immobile. Mobile creatures are of three kinds according to their birth, viz., oviparous, viviparous, and those engendered by heat and damp. Of mobile creatures, O king, the foremost are certainly those called viviparous. Of viviparous creatures the foremost are men and animals. Animals, O king, of diverse forms, are of fourteen species. Seven have their abodes in the woods, and seven of these are domestic. Lions, tigers, boars, buffaloes, and elephants as also bears and apes, are, O king, regarded as wild. Kine, goats, sheep, men, horses, mules, and asses,--these seven amongst animals are reckoned as domestic by the learned. These fourteen, O king, complete the tale of domestic and wild animals, mentioned, O lord of earth, in the Vedas, and on which the sacrifices rest. Of creatures that are domestic, men are foremost, while lions are the foremost of those that have their abode in the woods. All creatures support their life by living upon one another. Vegetables are said to be immobile, and they are of four species viz., trees, shrubs, creepers, creeping plants existing for only a year, and all stemless plants of the grass species.[30] Of mobile and immobile creatures, there are thus one less twenty; and as regards their universal constituents, there are five. Twenty-four in all, these are described as Gayatri (Brahma) as is well-known to all.[31] He who knows these truly to be the sacred Gayatri possessed of every virtue, is not liable, O best of the Bharatas, to destruction in this world. Everything springeth from the earth and everything, when destroyed, mergeth into the Earth. The Earth is the stay and refuge of all creatures, and the Earth is eternal. He that hath the Earth, hath the entire universe with its mobile and immobile population. It is for this that longing for (the possession of the) Earth, kings slay one another.'"
SECTION V
"Dhritarashtra said,--'The names of rivers and mountains, O Sanjaya, as also of provinces, and all other things resting on the earth, and their dimensions, O thou that are acquainted with the measures of things of the earth in its entirety and the forests, O Sanjaya, recount to me in detail.'
"Sanjaya said,--'O great king, all things in the universe, in consequence of the presence (in them) of the five elements, have been said to be equal by the wise. These elements, are space, air, fire, water, and earth. Their (respective) attributes are sound, touch, vision, taste, and scent. Every one of these elements possesses (in addition to what is especially its own) the attribute or attributes of that or those coming before it. The earth, therefore, is the foremost of them all, possessing as it does the attributes of all the other four, besides what is specially its own, as said by Rishis acquainted with truth.[32] There are four attributes, O king, in water. Scent does not exist in it. Fire has three attributes viz., sound, touch, and vision. Sound and touch belong to air, while space has sound alone. These five attributes, O king, exist (in this way) in the five principal elements depending on which all creatures in the universe exist. They exist separately and independently when there is homogeneity in the universe.[33] When, however, these do not exist in their natural state but with one another, then creatures spring into life, furnished with bodies. This is never otherwise. The elements are destroyed, in the order of the one succeeding, merging into the one that proceeds; and they spring also into existence, one arising from the one before it.[34] All of these are immeasurable, their forms being Brahma itself. In the universe are seen creatures consisting of the five elements. Men endeavour to ascertain their proportions by exercising their reason. Those matters, however, that are inconceivable, should never be sought to be solved by reason. That which is above (human) nature is an indication of the inconceivable.
"'O son of Kuru's race, I will, however, describe to thee the island called Sudarsana. This island, O king, is circular and of the form of a wheel. It is covered with rivers and other pieces of water and with mountains looking like masses of clouds, and with cities and many delightful provinces. It is also full of trees furnished with flowers and fruits, and with crops of diverse kinds and other wealth. And it is surrounded on all sides with the salt ocean. As a person can see his own face in a mirror, even so is the island called Sudarsana seen in the lunar disc. Two of its parts seem to be a peepul tree, while two others look like a large hare. It is surrounded on all sides with an assemblage of every kind of deciduous plants. Besides these portions, the rest is all water. What remains I will describe to thee shortly. The rest I will speak of afterwards. Listen now to this that I describe in brief.[35]"
SECTION VI
"Dhritarashtra said.---"Thou art intelligent, O Sanjaya, and acquainted with the truth (about everything). Thou hast duly given a description of the island in brief. Tell us now of the island in detail. Tell us now of the dimension of the expanse of land that lies in the portion looking like a hare. Thou mayst then speak of the portion resembling peepul tree."
Vaisampayana said,--"Thus addressed by the king, Sanjaya began to say.
"Sanjaya said,--'Stretching from east to west, are these six mountains that are equal[36] and that extend from the eastern to the western ocean. They are Himavat, Hemakuta, that best of mountains called Nishadha, Nila abounding with stones of lapis lazuli, Sweta white as the moon, and the mountains called Sringavat composed of all kinds of metals.[37] These are the six mountains, O king, which are always the resorts of Siddhas and Charanas. The space lying between each of these measures a thousand Yojanas, and thereon are many delightful kingdoms. And these divisions are called Varshas, O Bharata. In all those kingdoms reside creatures of diverse species. This (the land where we are) is in the Varsha that is called after Bharata. Next to it (northwards) is the Varsha called after Himavat. The land that is beyond Hemakuta is called Harivarsha, South of the Nila range and on the north of the Nishadha is a mountain, O king, called Malyavat that stretches from east to west. Beyond Malyavat northwards is the mountain called Gandhamadana.[38] Between these two (viz., Malyavat and Gandhamadana) is a globular mountain called Meru made of gold. Effulgent as the morning sun, it is like fire without smoke.[39] It is eighty-four thousand Yojanas high, and, O king, its depth also is eighty-four Yojanas. It standeth bearing the worlds above, below and transversely. Besides Meru are situated, O lord, these four islands, viz., Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata, and Uttar-Kuru which is the abode of persons who have achieved the merit of righteousness. The bird Sumukha, the son of Suparna, beholding that all the birds on Meru were of golden plumage, reflected that he should leave that mountain inasmuch as there was no difference between the good, middling, and bad birds. The foremost of luminaries, the sun, always circumambulates Meru, as also the moon with (his) attendant constellation, and the Wind-god too. The mountain, O king, is endued with celestial fruits and flowers, and it is covered all over with mansions made of furnished gold. There, on that mountain, O king, the celestials, the Gandharvas, the Asuras, and the Rakshasas, accompanied by the tribes of Apsaras, always sport. There Brahman, and Rudra, and also Sakra the chief of the celestials, assembled together, performed diverse kinds of sacrifices with plentiful gifts. Tumvuru, and Narada and Viswavasu, and the Hahas and the Huhus, repairing thither, adored the foremost of the celestials with diverse hymns. The high-souled seven Rishis, and Kasyapa the lord of creatures, repair thither, blessed be thou, on every parva day.[40] Upon the summit of that mountain, Usanas, otherwise called the Poet, sporteth with the Daityas (his disciples).[41] The jewels and gems (that we see) and all the mountains abounding in precious stones are of Meru. Therefrom a fourth part is enjoyed by the holy Kuvera. Only a sixteenth part of that wealth he giveth unto men. On the northern side of Meru is a delightful and excellent forest of Karnikaras, covered with the flowers of every season,[42] and occupying a range of hills. There the illustrious Pasupati himself, the creator of all things, surrounded by his celestial attendants and accompanied by Uma, sporteth bearing a chain of Karnikara flowers (on his neck) reaching down to his feet, and blazing with radiance with his three eyes resembling three risen suns. Him Siddhas truthful in speech, of excellent vows and austere ascetic penances, can behold. Indeed, Maheswara is incapable of being seen by persons of wicked conduct. From the summit of that mountain, like a stream of milk, O ruler of men, the sacred and auspicious Ganga, otherwise called Bhagirathi, adored by the most righteous, of universal form and immeasurable and issuing out with terrific noise, falleth with impetuous force on the delightful lake of Chandramas.[43] Indeed that sacred lake, like an ocean, hath been formed by Ganga herself. (While leaping from the mountains), Ganga, incapable of being supported by even the mountains, was held for a hundred thousand years by the bearer of Pinaka on his head.[44] On the western side of Meru, O king, is Ketumala.[45] And there also is Jamvukhanda. Both are great seats of humanity, O king.[46] There, O Bharata, the measure of human life is ten thousand years. The men are all of a golden complexion, and the women are like Apsaras. And all the residents are without sickness, without sorrow, and always cheerful. The men born there are of the effulgence of melted gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas, with many Rakshasas and accompanied by tribes of Apsaras, passeth his time in joy. Besides Gandhamadana there are many smaller mountains and hills. The measure of human life there is eleven thousand years. There, O king, the men are cheerful, and endued with great energy and great strength and the women are all of the complexion of the lotus and highly beautiful. Beyond Nila is (the Varsha called) Sweta, beyond Sweta is (the Varsha called) Hiranyaka. Beyond Hiranyaka is (the Varsha called) Airavata covered with provinces. The last Varsha in the (extreme) north and Bharata's Varsha in the (extreme) south are both, O king, of the form of a bow. These five Varshas (viz., Sweta, Hiranyaka, Elavrita, Harivarsha, and Haimavat-varsha) are in the middle, of which Elavrita exists in the very middle of all. Amongst these seven Varshas (the five already mentioned and Airavata and Bharata) that which is further north excels the one to its immediate south in respect of these attributes, viz., the period of life, stature, health, righteousness, pleasure, and profit. In these Varshas, O Bharata, creatures (though of diverse species) yet, live together. Thus, O king, is Earth covered with mountains. The huge mountains of Hemakuta are otherwise called Kailasa. There, O king, Vaisravana passeth his time in joy with his Guhyakas. Immediately to the north of Kailasa and near the mountains of Mainaka there is a huge and beautiful mountain called Manimaya endued with golden summits. Beside this mountain is a large, beautiful, crystal and delightful lake called Vindusaras with golden sands (on its beach). There king Bhagiratha, beholding Ganga (since) called after his own name, resided for many years. There may be seen innumerable sacrificial stakes made of gems, and Chaitya tree made of gold. It was there that he of a thousand eyes and great fame won (ascetic) success by performing sacrifices. There the Lord of all creatures, the eternal Creator of all the worlds, endued with supreme energy surrounded by his ghostly attendants, is adored. There Nara and Narayana, Brahman, and Manu, and Sthanu as the fifth, are (ever present). And there the celestial stream Ganga having three currents,[47] issuing out of the region of Brahman, first showed herself, and then dividing herself into seven streams, became Vaswokasara, Nalini, the sin-cleansing Saraswati, Jamvunadi, Sita, Ganga and Sindhu as the seventh. The Supreme Lord hath (himself) made the arrangement with reference to that inconceivable and celestial stream. It is there that[48] sacrifices have been performed (by gods and Rishis) on a thousand occasions after the end of the Yuga (when creation begins). As regards the Saraswati, in some parts (of her course) she becometh visible and in some parts not so. This celestial sevenfold Ganga is widely known over the three worlds. Rakshasas reside on Himavat, Guhyakas on Hemakuta, and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta mountains are said to be the abode of the celestial and the Asuras. The Gandharvas always reside on Nishadhas, and the regenerate Rishis on Nila. The mountains of Sringavat also are regarded as the resort of the celestials.
"'These then, O great king, are the seven Varshas of the world as they are divided. Diverse creatures, mobile[49] and immobile, are placed in them all. Diverse kinds of prosperity, both providential and human, are noticeable in them. They are incapable of being counted. Those desirous, however, of their own good believe (all this), I have now told thee of that delightful region (of land) of the form of a hare about which thou hadst asked me. At the extremities of that region are the two Varshas, viz., one on the north and the other on the south. Those two also have now been told to thee. Then again the two islands Naga-dwipa and Kasyapa-dwipa are the two ears of this region of the form of a hare. The beautiful mountains of Maleya, O king, having rocks like plates of copper, form another (prominent) part of Jamvudwipa that having its shape resembling a hare.'"
SECTION VII
"Dhritarashtra said,--'Tell me, O Sanjaya, thou of great intelligence, of the regions to the north and the east side of Meru, as also of the mountains of Malyavat, in detail.[50]
"Sanjaya said,--'On the south of the Nila mountain and the northern side of Meru are the sacred Northern Kurus, O king, which are the residence of the Siddhas. The trees there bear sweet fruits, and are always covered with fruits and flowers. All the flowers (there) are fragrant, and the fruits of excellent taste. Some of the trees, again, O king, yield fruits according to (the) will (of the plucker). There are again some other trees, O king, that are called milk-yielding. These always yield milk and the six different kinds of food of the taste of Amrita itself. Those trees also yield cloths and in their fruits are ornaments (for the use of man). The entire land abounds with fine golden sands. A portion of the region there, extremely delightful, is seen to be possessed of the radiance of the ruby or diamond, or of the lapis lazuli or other jewels and gems.[51] All the seasons there are agreeable and nowhere does the land become miry, O king. The tanks are charming, delicious, and full of crystal water. The men born there have dropped from the world of the celestials.[52] All are of pure birth and all are extremely handsome in appearance. There twins (of opposite sexes) are born and the women resemble Apsaras in beauty. They drink the milk, sweet as Amrita, of those milk-yielding trees (already mentioned). And the twins born there (of opposite sexes) grow up equally. Both possessed of equal beauty, both endued with similar virtues, and both equally dressed, both grow up in love, O monarch, like a couple of chakrabakas. The people of that country are free from illness and are always cheerful. Ten thousand and ten hundred years they live, O king, and never abandon one another. A class of birds called Bharunda, furnished with sharp beaks and possessed of great strength, take them up when dead and throw them into mountain caves. I have now described to thee, O king, the Northern Kurus briefly.
"I will now describe to thee the eastern side of Meru duly. Of all the regions there, the foremost, O king, is called Bhadraswa, where there is a large forest of Bhadra-salas, as also a huge tree called Kalamra. This Kalamra, O king, is always graced with fruits and flowers. That tree again is a Yojana in height and is adored by Siddhas[53] and the Charanas. The men there are all of a white complexion, endued with great energy, and possessed of great strength. The women are of the complexion of lilies, very beautiful, and agreeable to sight. Possessed of radiance of the moon,[54] and white as the moon, their faces are as the full-moon. Their bodies again are as cool as the rays of the moon and they are all accomplished in singing and dancing. The period of human life there, O bull of the Bharata's race, is ten thousand years. Drinking the juice of the Kalamra they continue youthful for ever. On the south of Nila and the north of Nishadha, there is a huge Jamvu tree that is eternal. Adored by the Siddhas and Charanas, that sacred tree granteth every wish. After the name of that tree this division hath ever been called Jamvudwipa. O bull of Bharata race, a thousand and a hundred Yojanas is the height of that prince of trees, which touches the very heavens, O king of men. Two thousand and five hundred cubits measure the circumference of a fruit of that tree which bursts when ripe. In falling upon the earth these fruits make a loud noise, and then pour out, O king, a silvery juice on the ground. That juice of the Jamvu, becoming, O king, a river, and passing circuitously round Meru, cometh to the (region of the) Northern Kurus. If the juice of that fruit is quaffed, it conduces to peace of mind. No thirst is felt ever after, O king. Decrepitude never weakens them. And there a species of gold called Jamvunada and used for celestial ornaments, very brilliant and like the complexion of Indragopoka insects, is produced. The men born there are of the complexion of the morning sun.
"'On the summit of Malyavat is always seen, O bull of Bharata's race, the fire called Samvataka which blazeth forth at the end of the Yuga for the destruction of the universe. On Malyavat's summit towards the east are many small mountains and Malyavat, O king, measures eleven thousand[55] Yojanas. The men born there are of the complexion of gold. And they are all fallen from the region of Brahman and are utterers of Brahma. They undergo the severest of ascetic austerities, and their vital seed is drawn up. For the protection of creatures they all enter the sun. Numbering sixty-six thousand, they proceed in advance of Aruna, surrounding the sun. Heated with the sun's rays for sixty-six thousand years, they then enter the lunar disc.'"
SECTION VIII
"Dhritarashtra said,--'Tell me truly, O Sanjaya, the names of all the Varshas, and of all the mountains, and also of all those that dwell on those mountains.
"Sanjaya said,--'On the south of Sweta and the north of Nishadha, is the Varsha, called Romanaka. The men that are born there are all of white complexion, of good parentage, and handsome features. And the men born there are also all without enemies. And they live, O king, for eleven thousand and five hundred years, being ever of cheerful hearts. On the south of Nishadha is the Varsha called Hiranmaya where is the river called Hiranwati. There, O king, liveth that foremost of birds named Garuda. And the people there, O monarch, are all followers of the Yakshas, wealthy, and of handsome features. And, O king, the men there are endued with great strength and have: cheerful hearts. And they live for twelve thousand and five hundred years., O king, which is the measure of their lives. The mountains of Sringavat,[56] O ruler of men, have three beautiful summits. One of these is made of jewels and gems, another is very wonderful, being made of all kinds of gems and adorned with palatial mansions. There the self-luminous lady named Sandili always liveth. On the north of Sringavat and up to the margin of the sea, O king, the Varsha called Airavat. And because this jewelled mountain is there, therefore is this Varsha superior to all. The sun giveth no heat there and men are not subject to decay. And the moon there, with the stars, becoming the only source of light, covereth (the firmament). Possessing the radiance and complexion of the lotus, and endued with eyes that resemble lotus-petals, the men born there have the fragrance of the lotus. With winkless eyes, and agreeable scent (emanating from their bodies), they go without food and have their senses under control. They are all fallen from the region of the celestials, and are all, O king, without sin of any kind. And they live, O monarch, for thirteen thousand years, that being. O best of the Bharatas, the measure of their lives. And so on the north of the milky ocean, the Lord Hari of unlimited puissance dwelleth on his car made of gold. That vehicle is endued with eight wheels, with numerous supernatural creatures stationed on it, and having the speed of the mind. And its complexion is that of fire, and it is endued with mighty energy and adorned with Jamvunada gold. He is the Lord of all creatures, and is possessed, O bull of Bharata's race, of every kind of prosperity. In him the universe merges (when dissolution comes), and from him it again emanates (when the creative desire seizes him). He is the actor, and it is He that makes all others act. He, O monarch, is earth, water, space, air, and fire. He is Sacrifice's self unto all creatures, and fire is His mouth."
Vaisampayana continued,--"The high-souled king Dhritarashtra, thus addressed by Sanjaya, became, O monarch, absorbed in meditation about his sons. Endued with great energy, he then, having reflected, said these words: 'Without doubt, O Suta's son, it is Time that destroyeth the universe. And it is Time that again createth everything. Nothing here is eternal. It is Nara and Narayana, endued with omniscience, that destroyeth all creatures.[57] The gods speak of him as Vaikuntha (of immeasurable puissance), while men call him Vishnu (one that pervadeth the Universe)!'"
SECTION IX
"Dhritarashtra said,--'Tell me truly (O Sanjaya) of this Varsha that is called after Bharata, where this senseless force hath been collected, in respect of which this my son Duryodhana hath been so very covetous, which the sons of Pandu also are desirous of obtaining, and in which my mind too sinketh. O, tell me this, for thou art, in my judgment endued with intelligence.
"Sanjaya said,--'Listen to me, O king The sons of Pandu are not covetous about this country. On the other hand, it is Duryodhana that is covetous, and Sakuni the son of Suvala, as also many other Kshatriyas who are rulers of the provinces, who being covetous of this country are not able to bear one another. I will now will thee, O thou of Bharata's race, of the tract of land known by Bharata's name. This land is the beloved one of Indra, and, O thou of Bharata's race, this land, O monarch, that is called after Bharata, is also the beloved land of Manu, the son of Vivaswat, of Prithu, of Vainya, of the high-souled Ikshwaku, of Yayati, of Amvarisha, of Mandhatri, of Nahusha, of Muchukunda, of Sivi the son of Usinara, of Rishava, of Ila, of king Nriga, of Kusika, O invincible one, of the high-souled Gadhi, of Somaka, O irrepressible one, and of Dilipa, and also, O monarch, of many other mighty Kshatriyas. I will now, O chastiser of foes, describe to thee that country as I have heard of it. Listen to me, O king, as I speak of what thou hast asked me. Mahendra, Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven are the Kala-mountains[58] (of Bharatvarsha). Besides these, O king, there are thousands of mountains that are unknown, of hard make, huge, and having excellent valleys. Besides these there are many other smaller mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya, and many races, O lord, mixed of the two elements, drink the waters of the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of Godavari, and Narmada, and the large river called Yamuna; of Dhrishadwati, and Vipapa, and Vipasa and Sthulavaluka; of the river Vetravati, and that other one called Krishna-vena; of Iravati, and Vitasta, and Payosyini, and Devika; of Vedasmrita and Vedavati, and Tridiva, and Ikshumalavi;[59] of Karishini, and Chitravaha, and the river called Chitrasena; of Gomati, and Dhutapada and the large river called Gandaki[60], of Kausiki, and Nischitra, and Kirtya, and Nichita, and Lohatarini;[61] of Rashasi and Satakumbha, and also Sarayu; of Charmanwati, and Vetravati,[62] and Hastisoma, and Disa; of the river called Saravati, and Venna, and Bhimarathi; of Kaveri, and Chuluka, and Vina, and Satavala; of Nivara, and Mahila, and Suprayoga, O king; of Pavitra, and Kundala, and Rajani, and Puramalini; of Purvabhirama, and Vira, and Bhima, and Oghavati; of Palasini, and Papahara, and Mahendra, and Patalavati, of Karishini, and Asikni, and the large river Kusachira: of Makari, and Pravara, and Mena, and Hema, and Dhritavati; of Puravati, and Anushna, and Saivya, and Kapi, O Bharata; of Sadanira, and Adhrishya, and the mighty stream Kusadhara; of Sadakanta, and Siva, and Viravati; of Vatsu, and Suvastu, and Kampana with Hiranwati; of Vara, and the mighty river Panchami, of Rathachitra, and Jyotiratha, and Viswamitra, and Kapinjala; of Upendra, and Vahula, and Kuchira, and Madhuvahini: of Vinadi, and Pinjala, and Vena, and the great river Pungavena; of Vidisa and Krishna-vena, and Tamra, and Kapila, of Salu, and Suvama, the Vedaswa, and the mighty river Harisrava; of Sighra, and Pischala, and the river Bharadwaji, of the river Kausiki, and Sona, and Chandrama; of Durgamantrasila, and Brahma-vodhya, and Vrihadvati; of Yaksha, and Rohi, and Yamvunadi; of Sunasa and Tamasa, and Dasi, and Vasa, and Varuna, and Asi; of Nila, and Dhrimati, and the mighty river Parnasa; of Pomasi, and Vrishabha, and Brahma-meddhya, and Vrihaddhani. These and many other large rivers, O king, such as Sadonirmaya and Krishna, and Mandaga, and Mandavahini; and Mahagouri, and Durga, O Bharata; and Chitropala. Chitraratha, and Manjula, and Vahini; and Mandakini, and Vaitarani, and Kosa, and Mahanadi; and Suktimati, and Ananga, and Pushpaveni, and Utpalavati; and Lohitya, Karatoya, and Vrishasabhya; and Kumari, and Rishikullya and Marisha, and Saraswati; and Mandakini, and Supunya, Sarvasanga, O Bharata, are all mothers of the universe and productive of great merit. Besides these, there are rivers, by hundreds and thousands, that are not known (by names), I have now recounted to thee, O king, all the rivers as far as I remember.
"After this, listen to the names of the provinces as I mention them. They are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas, Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas, the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras, the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas, the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many tribes residing on lands laying at the foot of the hills, and the Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas, the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas, and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas, the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas, the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras, the Saisikatas, and the Parvatiyas, O sire.
"'There are other kingdoms, O bull of Bharata's race, in the south. They are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena; the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas, and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas, the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the tribes of the north are the Mlecchas, and the Kruras, O best of the Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras, the Hansamargas, and the Karamanjakas. These and other kingdoms are on the east and on the north. O lord, alluding to them briefly I have told thee all. Earth, if its resources are properly developed according to its qualities and prowess, is like an ever-yielding[63] cow, from which the three-fold fruits of virtue, profit and pleasure, may be milked. Brave kings conversant with virtue and profit have become covetous of Earth. Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies.[64] Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another. Their ambition is unbounded, knowing no gratification.[65] It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata. If Earth be well looked after, it becometh the father, mother, children, firmament and heaven, of all creatures, O bull among men.'"
SECTION X
"Dhritarashtra said,--'Tell me, O Sanjaya, of the period of life, the strength, the good and bad things, the future, past and present, of the residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha, as also of Hari-varsha, in detail."
"Sanjaya said,--'O bull of Bharata's race, four Yugas set in Bharata's Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in first is Krita. O Lord; after the expiry of Krita comes Treta; after expiry of Treta comes Dwapara; and after that last of all, sets in Kali. Four thousand years, O best of the Kurus, are reckoned as the measure of life, O best of kings, in the Krita epoch. Three thousand years is the period in Treta, O ruler of men. At present in Dwapara, persons live on Earth for two thousand years. In Kali, however, O bull of Bharata's race, there is no fixed limit of life's measure, in so much that men die while in the womb, as also soon after birth. In the Krita age, O king, men are born and beget children, by hundreds and thousands, that are of great strength and great power, endued with the attribute of great wisdom, and possessed of wealth and handsome features. In that age are born and begotten Munis endued with wealth of asceticism, capable of great exertion, possessed of high souls, and virtuous, and truthful in speech. The Kshatriyas also, born in that age are of agreeable features, able-bodied, possessed of great energy, accomplished in the use of the bow, highly skilled in battle and exceedingly brave. In the Treta age, O king, all the Kshatriya kings were emperors ruling from sea to sea. In Treta are begotten brave Kshatriyas not subject to any one, endued with long lives, possessed of heroism, and wielding the bow in battle with great skill. When Dwapara sets in, O king, all the (four) orders born become capable of great exertion, endued with great energy, and desirous of conquering one another. The men born in Kali, O king, are endued with little energy, highly wrathful, covetous, and untruthful. Jealousy, pride, anger, deception, malice and covetousness, O Bharata, are the attributes of creatures in the Kali age. The portion that remains, O king, of this the Dwapara age, is small, O ruler of men. The Varsha known as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to Hainavatvarsha, in respect of all qualities.'
SECTION XI
(Bhumi Parva)
"Dhritarashtra said,--'Thou hast, O Sanjaya, duly described Jamvukhanda to me. Tell me now its dimensions and extent truly. Tell me also, O Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of Salmalidwipa and Kraunchadwipa, truly and without leaving anything and tell me also, O son of Gavalgani, of Rahu and Soma and Surya.'
"Sanjaya said,--'There are, O king, many islands, over which the Earth extended. I will describe to thee, however, only seven islands, and the moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O king, extends over full eighteen thousand and six hundred Yojanas. The extent of the salt ocean is said to be twice this. That ocean is covered with many kingdoms, and is adorned with gems and corals. It is, besides, decked with many mountains that are variegated with metals of diverse kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in form.
"I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son of Kuru's race, as I describe it to thee duly. That island, O ruler of men, is of twice the extent of Jamvudwipa. And the ocean also, O great king, is of twice the extent of that island. Indeed, O best of the Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms there are full of righteousness, and the men there never die. How can famine take place there? The people are all endued with forgiveness and great energy. I have now, O bull of Bharata's race, given thee duly a brief description of Sakadwipa. What else, O king, dost thou wish to hear?'"[66]
"Dhritarashtra said,--'Thou hast given me, O Sanjaya, a description of Sakadwipa in brief. O thou that art possessed of great wisdom, tell me now everything in detail truly.'
"Sanjaya said,--'In that island, O king, there are seven mountains that are decked with jewels and that are mines of gems, precious stones. There are many rivers also in that island. Listen to me as I recount their names. Everything there, O king, is excellent and delightful, The first of these mountains is called Meru. It is the abode of the gods, Rishis, and Gandharvas. The next mountain, O king, is called Malaya stretching towards the east. It is there that the clouds are generated and it is thence that they disperse on all sides. The next, O thou of Kuru's race, is the large mountain called Jaladhara.[67] Thence Indra daily taketh water of the best quality. It is from that water that we get showers in the season of rains, O ruler of men. Next cometh the high mountain called Raivataka, over which, in the firmament, hath been permanently placed the constellation called Revati. This arrangement hath been made by the Grandsire himself. On the north of this, O great king, is the large mountain called Syama. It hath the splendour of newly-risen clouds, is very high, beautiful and of bright body. And since the hue of those mountains is dark, the people residing there are all dark in complexion, O king.'
"Dhritarashtra said,--'A great doubt ariseth in my mind, O Sanjaya, from what thou hast said. Why, O Suta's son, would the people there be of dark complexion?'
"Sanjaya said,--'O great king, in all islands, O son of Kuru's race, men may be found that are fair, and those that are dark, and those also that are produced by a union of the fair and the dark races. But because the people there are all dark, therefore is that mountain called the Dark Mountain. After this, O chief of the Kurus, is the large mountain called Durgasaila. And then cometh the mountain called Kesari. The breezes that blow from that mountain are all charged with (odoriferous) effluvia. The measure of each of these mountains is double that of the one mentioned immediately before. O thou of Kuru's race, it hath been said by the wise that there are seven Varshas in that island. The Varsha of Meru is called Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The Varsha of Jaladhara is called Sukumara: while that of Raivatak is called Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called Mandaki, and that called after the next mountain is called Mahapuman. In the midst of that island is a large tree called Saka. In height and breadth the measure of that tree is equal to that of the Jamvu tree in Jamvudwipa. And the people there always adore that tree. There in that island are, many delightful provinces where Siva is worshipped, and thither repair the Siddhas, the Charanas, and the celestials. The people there, O king, are virtuous, and all the four orders, O Bharata, are devoted to their respective occupation. No instance of theft can be seen there. Freed from decrepitude and death and gifted with long life, the people there, O king, grow like rivers during the season of rains. The rivers there are full of sacred water, and Ganga herself, distributed as she hath been into various currents, is there, Sukumari, and Kumari, and Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these and many other rivers by thousands and hundreds, all full of sacred water, are there, O perpetuator of Kuru's race, from which Vasava draweth water for showering it as rain. It is impossible to recount the names and lengths of rivers. All of them are foremost of rivers and sin-cleansing. As heard by all men there, in that island of Saka, are four sacred provinces. They are the Mrigas, the Masakas, the Manasas, and the Mandagas. The Mrigas for the most part are Brahmanas devoted to the occupations of their order. Amongst the Masakas are virtuous Kshatriyas granting (unto Brahmanas) every wish (entertained by them). The Manasas, O king, live by following the duties of the Vaisya order. Having every wish of theirs gratified, they are also brave and firmly devoted to virtue and profit. The Mandagas are all brave Sudras of virtuous behaviour. In these provinces, O monarch, there is no king, no punishment, no person that deserves to be punished. Conversant with the dictates of duty they are all engaged in the practice of their respective duties and protect one another. This much is capable of being said of the island called Saka. This much also should be listened to about that island endued with great energy."[68]
SECTION XII
"Sanjaya said, 'O Kauravya, that which is heard about the islands in the north, I will recount to thee, O Great king. Listen to me now. (Thither in the north) is the ocean whose waters are clarified butter. Then is the ocean whose waters are curds. Next cometh the ocean whose waters are wine, and then is another ocean of water. The islands, O king, are double in area of one another as they proceed further and further towards the north. And they are surrounded, O king, by these oceans.[69] In the island that is in the middle, there is a large mountain called Goura made of red arsenic; on the western island, O king, is the mountain Krishna that is the favourite (abode) of Narayana. There Kesava guardeth celestial gems (in profusion), and thence, inclined to grace, he bestoweth happiness on creatures. Along with the kingdoms there, O king, the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in the island of Salmalika, are adored. In the Krauncha island also, the mountain called Maha-krauncha that is a mine of all kinds of gems is, O king, always adored by all the four orders of men. (There), O monarch, is the mountain called Gomanta that is huge and consists of all kinds of metals, and whereon always resideth, mingling with those that have been emancipated, the puissant Narayana, otherwise called Hari, graced with prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king of kings, there is another mountain variegated with corals and called after the name of that island itself. This mountain is inaccessible and made of gold. Possessed of great splendour, O Kauravya, there is a third mountain there that is called Sumida. The sixth is called Harigiri. These are the six principal mountains. The intervening spaces between one another of these six mountains increaseth in the ratio of one to two as they proceed further and further towards the north. The first Varsha is called Audhido; the second is Venumandala; the third is called Suratha; the fourth is known by the name of Kamvala; the fifth Varsha is called Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is called Kapila. These are the seven successive Varshas. In these, gods and Gandharvas, and other creatures of the universe, sport and take delight. In these Varshas the inhabitants never die. There, O king, are no robbers, nor any tribes of Mlecchas. All the residents are almost white in complexion, and very delicate, O king.
"'As regards the rest of the islands, O ruler of men, I will recount all that hath been heard by me. Listen, O monarch, with an attentive mind. In the Krauncha island, O great king, there is a large mountain called Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is Andhakara. And next to Andhakara,[70] O king, is that excellent of mountains called Mainaka. After Mainaka, O monarch, is that best of mountains called Govinda; and after Govinda, O king, is the mountain called Nivida. O multiplier of thy race, the intervening spaces between one another of these mountains increaseth in the ratio of one to two. I will now tell thee the countries that lie there. Listen to me as I speak of them. The region near Krauncha is called Kusala; that near Vamanaka is Manonuga. The region next to Manonuga, O perpetuator of Kuru's race, is called Ushna. After Ushna is Pravaraka; and after Pravaraka is Andhakaraka. The country after Andhakaraka is named Munidesa. After Munidesa the region is called Dundubhiswana teeming with Siddhas and Charanas. The people are almost white in complexion, O king. All these countries, O monarch, are the habitations of gods and Gandharvas. In (the island of) Pushkara is a mountain called Pushkara that abounds with jewels and gems. There always dwelleth the divine Prajapati himself. Him all the gods and great Rishis always adore with gratifying words and worship reverently, O king. Diverse gems from Jamvudwipa are used there. In all these islands, O king, Brahmacharyya, truth, and self-control of the dwellers, as also their health and periods of life, are in the ratio of one to two as the islands are more and more remote (northwards). O king, the land in those islands, O Bharata, comprises but one country, for that is said to be one country in which one religion is met with. The Supreme Prajapati himself, upraising the rod of chastisement, always dwelleth there, protecting those islands. He, O monarch, is the king. He is their source of bliss. He is the father, and he is the grand-father. He it is, O best of men, that protecteth all creatures there, mobile or immobile. Cooked food, O Kauravya, cometh there of itself and the creatures eat it daily. O mighty-armed one. After these regions is seen a habitation of the name of Sama. It is of a starry-shape having four corners, and it hath, O king, thirty-three mandalas. There dwell, O Kauravya, four princely elephants adored by all.[71] They are, O best of the Bharatas, Vamana, and Airavata, and another, and also Supratika.[72] O king, with rent cheeks and mouth, I do not venture to calculate the proportions of these four elephants.[73] Their length, breadth and thickness have for ever remained unascertained. There in those regions, O king, winds blow irregularly from all directions.[74] These are seized by those elephants with the tips of their trunks which are of the complexion of the lotus and endued with great splendour and capable of drawing up everything in their way. And soon enough after seizing them they then always let them out. The winds, O king, thus let out by those respiring elephants, come over the Earth and in consequence thereof creatures draw breath and live.'
"Dhritarashtra said,--'Thou hast, O Sanjaya, told me everything about the first subject very elaborately. Thou hast also indicated the positions of the islands. 'Tell now, O Sanjaya, about what remains.'
"Sanjaya said,--'Indeed, O great king, the islands have all been described to thee. Listen now to what I truly say about the heavenly bodies and about Swarbhanu, O chief of the Kauravas, as regards its dimensions. It is heard, O king, that the planet Swarbhanu is globular. Its diameter is twelve thousand Yojanas, and its circumference, because it is very large, is forty-two thousand Yojanas, O sinless one,[75] as said by the learned of olden times. The diameter of the moon, O king, is stated to be eleven thousand Yojanas. Its circumference, O chief of the Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the illustrious planet of cool rays. It hath been heard that the diameter of the beneficent, fast going and light-giving Sun, O thou of Kuru's race, is ten thousand Yojanas, and his circumference, O king, is thirty-five thousand eight hundred miles, in consequence of his largeness, O sinless one. These are the dimensions reckoned here, O Bharata, of Arka. The planet Rahu, in consequence of his greater bulk, envelops both the Sun and the Moon in due times. I tell thee this in brief. With the eye of science, O great king, I have now told thee all that thou hadst asked. Let peace be thine. I have now told thee about the construction of the universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy son Duryodhana.[76]'
"Having listened to this charming Bhumi Parva, O chief of the Bharatas, a Kshatriya becometh endued with prosperity, obtaineth fruition of all his desires, and winneth the approbation of the righteous.[77] The king who listeneth to this on days of the full-moon or the new-moon, carefully observing vows all the while, hath the period of his life, his fame and energy, all enhanced. His (deceased) sires and grandsires become gratified. Thou hast now heard of all the merits that flow from this Varsha of Bharata where we now are!'"
SECTION XIII
(Bhagavat-Gita Parva)
Vaisampayana said,--"Possessing a knowledge of the past, the present and the future, and seeing all things as if present before his eyes, the learned son of Gavalgana, O Bharata, coming quickly from the field of battle, and rushing with grief (into the court) represented unto Dhritarashtra who was plunged in thought that Bhishma the grandsire of the Bharatas had been slain."
"Sanjaya said,--'I am Sanjaya, O great king. I bow to thee, O bull of Bharata's race. Bhishma, the son of Santanu and the grandsire of the Bharatas, hath been slain. That foremost of all warriors, that grandsire of the Bharatas, hath been slain. That foremost of all warriors, that embodied energy of all bowmen, that grandsire of the Kurus lieth to-day on a bed of arrows. That Bhishma. O king, relying on whose energy thy son had been engaged in that match at dice, now lieth on the field of battle slain by Sikhandin. That mighty car-warrior who on a single car had vanquished in terrific combat at the city of Kasi all the kings of the Earth mustered together, he who had fearlessly fought in battle with Rama, the son of Jamadagni, he whom Jamadagni's son could not slay, oh, even hath he been to-day slain by Sikhandin. Resembling the great Indra himself in bravery, and Himavat in firmness, like unto the ocean itself in gravity, and the Earth herself in patience, that invincible warrior having arrows for his teeth, that bow for his mouth, and the sword for his tongue, that lion among men, hath to-day been slain by the prince of Panchala. That slayer of heroes, beholding whom when addrest for battle the mighty army of the Pandavas, unmanned by fear, used to tremble like a herd of kine when beholding a lion, alas, having protected that army (of thine) for ten nights and having achieved feats exceedingly difficult of accomplishment, hath set like the Sun.[78] He who like Sakra himself, scattering arrows in thousands with the utmost composure, daily slew ten thousand warriors for ten days, even he slain (by the enemy), lieth, though he deserveth it not, on the bare ground like a (mighty) tree broken by the wind, in consequence, O king, of thy evil counsels, O Bharata.'"
SECTION XIV
"Dhritarashtra said,--'How hath Bhishma, that bull among the Kurus, been slain by Sikhandin? How did my father, who resembled Vasava himself, fall down from his car? What became of my sons, O Sanjaya, when they were deprived of the mighty Bhishma who was like unto a celestial, and who led life of Brahmacharyya for the sake of his father?[79] Upon the fall of that tiger among men who was endued with great wisdom, great capacity for exertion, great might and great energy, how did our warriors feel? Hearing that bull amongst the Kurus, that foremost of men, that unwavering hero is slain, great is the grief that pierceth my heart. While advancing (against the foe), who followed him and who proceeded ahead? Who stayed by his side? Who proceeded with him? What brave combatants followed behind (protecting his rear) that tiger among car-warriors, that wonderful archer, that bull among Kshatriyas, while he penetrated into the divisions of the foe?[80] While seizing the hostile ranks, what warriors opposed that slayer of foes resembling the luminary of thousand rays, who spreading terror among the foe destroyed their ranks like the Sun destroying darkness, and who achieved in battle amongst the ranks of Pandu's sons feats exceedingly difficult of accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle the son of Santanu, that accomplished and invincible warrior when he approached them smiting? Slaughtering the (hostile) ranks, having arrows for his teeth, and full of energy, with the bow for his wide-open mouth, and with the terrible sword for his tongue, and invincible, a very tiger among men, endued with modesty, and never before vanquished, alas, how did Kunti's son overthrow in battle that unconquered one, undeserving as he was of such a fate,[81]--that fierce bowman shooting fierce shafts, stationed on his excellent car, and plucking off the heads of foes (from their bodies)--that warrior, irresistible as the Yuga-fire, beholding whom addrest for battle the great army of the Pandavas always used to waver? Mangling the hostile troops for ten nights, alas, that slayer of ranks hath set like the Sun, having achieved feats difficult of achievement. He who, scattering like Sakra himself and inexhaustible shower of arrows, slew in battle a hundred millions of warriors in ten days, that scion of Bharata's race, now lieth, although he deserveth it not, on the bare ground, in the field of battle, deprived of life, a mighty tree uprooted by the winds, as a result of my evil counsels! Beholding Santanu's son Bhishma of terrible prowess, how indeed, could the army of the Pandavas[82] succeed in smiting him there? How did the sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma could not conquer when Drona liveth? When Kripa, again, was near him, and Drona's son (Aswatthaman) also, how could Bhishma, that foremost of smiters be slain? How could Bhishma who was reckoned as an Atiratha and who could not be resisted by the very gods, be slain in battle by Sikhandin, the prince of Panchala? He, who always regarded himself as the equal of the mighty son of Jamadagni in battle, he whom Jamadagni's son himself could not vanquish, he who resembled Indra himself in prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the race of Maharathas, was slain in battle, for without knowing all the particulars I cannot regain my equanimity. What great bowmen of my army, O Sanjaya, did not desert that hero of unfading glory? What heroic warriors, again, at Duryodhana's command, stood around that hero (for protecting him)? When all the Pandavas placing Sikhandin in their van advanced against Bhishma, did not all the Kurus,[83] O Sanjaya, stay by the side of that hero of unfading prowess? Hard as my heart is, surely it must be made of adamant, for it breaketh not on hearing the death of that tiger among men, viz., Bhishma! In that irresistible bull of Bharata's race, were truth, and intelligence, and policy, to an immeasurable extent. Alas, how was he slain in battle? Like unto a mighty cloud of high altitude, having the twang of his bowstring for its roar, his arrows for its rain-drops, and the sound of his bow for its thunder, that hero showering his shafts on Kunti's sons with the Panchalas and the Srinjayas on their side, smote hostile car-warriors like the slayer of Vala smiting the Danavas. Who were the heroes that resisted, like the bank resisting the surging sea, that chastiser of foes, who was a terrible ocean of arrows and weapons, an ocean in which shafts were the irresistible crocodiles and bows were the waves, an ocean that was inexhaustible, without an island, agitated and without a raft to cross it, in which maces and swords were like sharks and steeds and elephants like eddies, and foot-soldiers like fishes in abundance, and the sound of conches and drums like its roar, and ocean that swallowed horses and elephants and foot-soldiers quickly, an ocean that devoured hostile heroes and that seethed with wrath and energy which constituted its Yadava-fire?[84] When for Duryodhana's good, that slayer of foes, Bhishma, achieved (terrible) feats in battle, who were then in his van? Who were they that protected the right wheel of that warrior of immeasurable energy? Who were they that, mustering patience and energy, resisted hostile heroes from his rear? Who stationed themselves in his near front for protecting him? Who were those heroes that protected the fore-wheel of that brave warrior while he battled (with the foe)? Who were they that stationing themselves by his left wheel smote the Srinjayas? Who were they that protected the irresistible advance ranks of his van? Who protected the wings of that warrior who hath made the last painful journey? And who, O Sanjaya, fought with hostile heroes in the general engagement? If he was protected by (our) heroes, and if they were protected by. him, why could he not then speedily vanquish in battle the army of the Pandavas, invincible though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in striking Bhishma who was like Parameshti himself, that Lord and creator of all creatures?[85] Thou tellest me, O Sanjaya, if the disappearance of that Bhishma, that tiger among men, who was our refuge and relying upon whom the Kurus were fighting with their foes, that warrior of mighty strength relying on whose energy my son had never reckoned the Pandavas, alas, how hath he been slain by the enemy?[86] In days of yore, all the gods while engaged in slaying the Danavas, sought the aid of that invincible warrior, viz., my father of high vows. That foremost of sons endued with great energy, on whose birth the world-renowned Santanu abandoned all grief, melancholy, and sorrows, how canst thou tell me, O Sanjaya, that that celebrated hero, that great refuge of all, that wise and holy personage who was devoted to the duties of his order and conversant with the truths of the Vedas and their branches, hath been slain? Accomplished in every weapon and endued with humility, gentle and with passions under full control, and possessed of great energy as he was, alas, hearing that son of Santanu slain I regard the rest of my army as already slain. In my judgment, unrighteousness hath now become stronger than righteousness, for the sons of Pandu desire sovereignty even by killing their venerable superior! In days of yore, Jamadagni's son Rama, who was acquainted with every weapon and whom none excelled, when addrest for battle on behalf of Amvya, was vanquished by Bhishma in combat. Thou tellest me that that Bhishma, who was the foremost of all warriors and who resembled Indra himself in the feats he achieved, hath been slain. What can be a greater grief to me than this? Endued with great intelligence, he that was not slain even by that slayer of hostile heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without doubt, Drupada's son Sikhandin, therefore who hath slain in battle that bull of Bharata's race, that hero acquainted with the highest weapons, that brave and accomplished warrior conversant with every weapon, is superior in energy, prowess, and might to the invincible Vargava endued with the highest energy. In that encounter of arms who were the heroes that followed that slayer of foes? Tell me how the battle was fought between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of its hero, is like an unprotected woman. Indeed, that army of mine is like a panic-struck herd of kine reft of its herdsman. He in whom resided prowess superior to that of every one, when he was laid low on the field of battle, what was the state of mind of my army? What power is there, O Sanjaya, in our life, when we have caused our father of mighty energy, that foremost of righteous men in the world, to be slain? Like a person desirous of crossing the sea when he beholds the boat sunk in fathomless waters, alas, my sons, I ween, are bitterly weeping from grief on Bhishma's death. My heart, O Sanjaya, is surely made of adamant, for it rendeth not even after hearing the death of Bhishma, that tiger among men. That bull among men in whom were weapons, intelligence, and policy, to an immeasurable extent, how, alas, hath that invincible warrior been slain in battle? Neither in consequence of weapons nor of courage, nor of ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a man free himself from death. Indeed, time, endued with great energy, is incapable of being transgressed by anything in the world, when thou tellest me, O Sanjaya, that Santanu's son Bhishma is dead. Burning with grief on account of my sons, in fact, overwhelmed with great sorrow, I had hoped for relief from Bhishma, the son of Santanu. When he beheld Santanu's son, O Sanjaya, lying on earth like the Sun (dropped from the firmament), what else was made by Duryodhana as his refuge? O Sanjaya, reflecting with the aid of my understanding, I do not see what the end will be of the kings belonging to my side and that of the enemy and now mustered in the opposing ranks of battle. Alas, cruel are the duties of the Kshatriya order as laid down by the Rishis, since the Pandavas are desirous of sovereignty by even compassing the death of Santanu's son, and we also are desirous of sovereignty by offering up that hero of high vows as a sacrifice.[87] The sons of Pritha, as also my sons, are all in the observance of Kshatriya duties. They, therefore, incur no sin (by doing) this. Even a righteous person should do this, O Sanjaya, when direful calamities come. The display of prowess and the exhibition of the utmost might have been laid down among the duties of the Kshatriyas.
"'How, indeed, did the sons of Pandu oppose my father Bhishma, the son of Santanu, that unvanquished hero endued with modesty, while he was engaged in destroying the hostile ranks? How were the troops arrayed, and how did he battle with high-souled foes? How, O Sanjaya, was my father Bhishma slain by the enemy? Duryodhana and Karna and the deceitful Sakuni, the son of Suvala, and Dussasana also,--what did they say when Bhishma was slain? Thither where the dice-board is constituted by the bodies of men, elephants, and steeds, and, where arrows and javelins and large swords and bearded darts from the dice, entering that frightful mansion of destructive battle's play, who were those wretched gamblers,--those bulls among men,--that gambled, making their very lives the frightful stakes? Who won, who were vanquished, who cast the dice successfully, and who have been slain, besides Bhishma, the son of Santanu? Tell me all, O Sanjaya, for peace cannot be mine, hearing that Devavrata hath been slain,--that father of mine, of terrible deeds, that ornament of battle, viz., Bhishma! Keen anguish had penetrated my heart, born of the thought that all my children would die. Thou makest that grief of mine blaze forth, O Sanjaya, like fire by pouring clarified butter on it. My sons,
I ween, are even now grieving, beholding Bhishma slain,--Bhishma celebrated in all worlds and who had taken upon himself a heavy burden. I will listen to all those sorrows arising from Duryodhana's act. Therefore, tell me, O Sanjaya, everything that happened there,--everything that happened in the battle, born of the folly of my wicked son. Ill-ordered or well-ordered, tell me everything, O Sanjaya. Whatever was achieved with the aid of energy in the battle by Bhishma desirous of victory,--by that warrior accomplished in arms,--tell me all fully and in detail. How, in fact, the battle took place between the armies of the Kurus and the manner in which each happened.'"
SECTION XV
Sanjaya said,--"Deserving as thou art, this question is, indeed, worthy of thee, O great king. It behoveth thee not, however, to impute this fault to Duryodhana. The man who incurreth evil as the consequence of his own misconduct, should not attribute that misconduct to others. O great king, the man that doth every kind of injury to other men, deserveth to be slain by all men in consequence of those censurable deeds of his. The Pandavas unacquainted with the ways of wickedness had, for a long time, with their friends and counsellors, looking up to thy face, borne the injuries (done to them) and forgiven them, dwelling in the woods.
"Of steeds and elephants and kings of immeasurable energy that which hath been seen by the aid of Yoga-power, hear, O lord of earth, and do not set thy heart on sorrow. All this was pre-destined, O king. Having bowed down to thy father, that (wise and high-souled[88]) son of Parasara, through whose grace, (through whose boon bestowed on me,) I have obtained excellent and celestial apprehension, sight beyond the range of the visual sense, and hearing, O king, from great distance, knowledge of other people's hearts and also of the past and the future, a knowledge also of the origin of all persons transgressing the ordinances,[89] the delightful power of coursing through the skies, and untouchableness by weapons in battles, listen to me in detail as I recite the romantic and highly wonderful battle that happened between the Bharatas, a battle that makes one's hair stand on end.
"When the combatants were arrayed according to rule and when they were addrest for battle. Duryodhana, O king, said these words to Dussasana,--O Dussasana, let cars be speedily directed for the protection of Bhishma, and do thou speedily urge all our divisions (to advance). That hath now come to me of which I had been thinking for a series of years, viz., the meeting of the Pandavas and the Kurus at the head of their respective troops. I do not think that there is any act more important (for us) in this battle than the protecting of Bhishma. If protected he will slay the Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul said,--'I will not slay Sikhandin. It is heard that he was a female before. For this reason he should be renounced by me in battle. For this, Bhishma should be particularly protected. Let all my warriors take up their positions, resolved to slay Sikhandin. Let also all the troops from the east, the west, the south, and the north, accomplished in every kind of weapon, protect the grandsire. Even the lion of mighty strength, if left unprotected may be slain by the wolf. Let us not, therefore, cause Bhishma to be slain by Sikhandin like the lion slain by the jackal. Yudhamanyu protects the left wheel, and Uttamauja protects the right wheel of Phalguni. Protected by those two, Phalguni himself protects Sikhandin. O Dussasana, act in such a way that Sikhandin who is protected by Phalguni and whom Bhishma will renounce, may not slay Ganga's son."
SECTION XVI
Sanjaya said,--"When the night had passed away, loud became the noise made by the kings, all exclaiming, Array! Array! 'With the blare of conches and the sound of drums that resembled leonine roars, O Bharata, with the neigh of steeds, and the clatter of car-wheels, with the noise of obstreperous elephants and the shouts, clapping of arm-pits, and cries of roaring combatants, the din caused everywhere was very great. The large armies of the Kurus and the Pandavas, O king, rising at sunrise, completed all their arrangements. Then when the Sun rose, the fierce weapons of attack and defence and the coats of mail of both thy sons and the Pandavas, and the large and splendid armies of both sides, became fully visible. There elephants and cars, adorned with gold, looked resplendent like clouds mingled with lightning. The ranks of cars, standing in profusion, looked like cities. And thy father, stationed there, shone brilliantly, like the full moon. And the warriors armed with bows and swords and scimitars and maces, javelins and lances and bright weapons of diverse kinds, took up their positions in their (respective) ranks. And resplendent standards were seen, set up by thousands, of diverse forms, belonging to both ourselves and the foe. And made of gold and decked with gems and blazing like fire, those banners in thousands endued with great effulgence, looked beautiful like heroic combatants cased in mail gazed at those standards, longing for battle.[90] And many foremost of men, with eyes large as those of bulls endued with quivers, and with hands cased in leathern fences, stood at the heads of their divisions, with their bright weapons upraised. And Suvala's son Sakuni, and Salya, Jayadratha and the two princes of Avanti named Vinda and Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena, and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata's race,--these ten tigers among men, endued with great bravery and possessing arms that looked like maces,--these performers of sacrifices with plentiful gifts (to Brahmanas), stood each at the head of an Akshauhini of troops. These and many other kings and princes, mighty car-warriors conversant with policy, obedient to the commands of Duryodhana, all cased in mail, were seen stationed in their respective divisions. All of them, cased in black deer-skins, endued with great strength, accomplished in battle, and cheerfully prepared, for Duryodhana's sake, to ascend to the region of Brahma,[91] stood there commanding ten efficient Akshauhinis. The eleventh great division of the Kauravas, consisting of the Dhartarashtra troops, stood in advance of the whole army. There in the van of that division was Santanu's son. With his white head-gear, white umbrella, and white mail, O monarch, we beheld Bhishma of unfailing prowess look like the risen moon. His standard bearing the device of a palmyra of gold himself stationed on a car made of silver, both the Kurus and the Pandavas beheld that hero looking like the moon encircled by white clouds. The great bowmen amongst the Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like little animals when they would behold a mighty yawning lion. Indeed, all the combatants headed by Dhrishtadyumna repeatedly trembled in fear. These, O king, were the eleven splendid divisions of thy army. So also the seven divisions belonging to the Pandavas were protected by foremost of men. Indeed, the two armies facing each other looked like two oceans at the end of the Yuga agitated by fierce Makaras, and abounding with huge crocodiles. Never before, O king, did we see or hear of two such armies encountering each other like these of the Kauravas.'
SECTION XVII
Sanjaya said,--"Just as the holy Krishna-Dwaipayana Vyasa had said, in that very manner the kings of the Earth, mustered together, came to the encounter. On that day on which the battle commenced Soma approached the region of Pitris.[92] The seven large planets, as they appeared in the firmament, all looked blazing like fire.[93] The Sun, when he rose, seemed to be divided in twain. Besides, that luminary, as it appeared in the firmament, seemed to blaze forth in flames.[94] Carnivorous jackals and crows, expecting dead bodies to feast upon, began to utter fierce cries from all directions that seemed to be ablaze. Every day the old grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the morning, with concentrated mind, said,--'Victory to the sons of Pandu'--while those chastisers of foes used (at the same time) yet to fight for thy sake according to the pledge they had given. Thy father Devavrata, fully conversant with every duty, summoning all the kings, said these words (unto them). 'Ye Kshatriyas, this broad door is open to you for entering heaven. Go ye through it to the region of Sakra and Brahman. The Rishis of olden times have showed you this eternal path.[95] Honour ye yourselves by engaging in battle with attentive minds. Nabhaga, and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with success and obtained the highest region of bliss by feats like these. To die of disease at home is sin for a Kshatriya. The death he meets with in battle is his eternal duty.'--Thus addressed, O bull of Bharata's race, by Bhishma, the kings, looking beautiful in their excellent cars, proceeded to the heads of their respective divisions. Only Vikartana's son Karna, with his friends and relatives, O bull of Bharata's race, laid aside his weapons in battle for the sake of Bhishma. Without Karna then, thy sons and all the kings on thy side proceeded, making the ten points of the horizon resound with their leonine roars. And their divisions shone brightly, O king, with white umbrellas, banners, standards, elephants, steeds, cars, and foot-soldiers. And the Earth was agitated with the sounds of drums and tabors and cymbals, and the clatter of car-wheels. And the mighty car-warriors, decked with their bracelets and armlets of gold and with their bows (variegated with gold), looked resplendent like hills of fire. And with his large palmyra-standard decked with five stars, Bhishma, the generalissimo of the Kuru army,[96] looked like the resplendent Sun himself. Those mighty bowmen of royal birth, O bull of Bharata's race, that were on thy side, all took up their positions, O king, as Santanu's son ordered. (King) Saivya of the country of the Govasanas, accompanied by all the monarchs, went out on a princely elephant worthy of royal use and graced with a banner on its back. And Aswatthaman, of the complexion of the lotus, went out ready for every emergency, stationing himself at the very head of all the divisions, with his standard bearing the device of the lion's tail. And Srutayudha and Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and that mighty car-warrior Vikarna,--these seven mighty bowmen on their carts and cased in excellent mail, followed Drona's son behind but in advance of Bhishma. The tall standards of these warriors, made of gold, beautifully set up for adorning their excellent cars, looked highly resplendent. The standard of Drona, the foremost of preceptors, bore the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guiding many hundreds and thousands of divisions bore the device of an elephant worked in gems. Paurava and the ruler of the Kalingas, and Salya, these Rathas took up their position in Duryodhana's van. On a costly car with his standard bearing the device of a bull, and guiding the very van (of his division), the ruler of the Magadhas marched against the foe.[97] That large force of the Easterners looking like the fleecy clouds of autumn[98] was (besides) protected by the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with great energy. Stationing himself in the van of his division with his beautiful standard of silver bearing the device of the boar, the famous Jayadratha looked highly resplendent. A hundred thousand cars, eight thousand elephants, and sixty thousand cavalry were under his command.[99] Commanded by the royal chief of the Sindhus, that large division occupying the very van (of the army) and abounding with untold cars, elephants, and steeds, looked magnificent. With sixty thousand cars and ten thousand elephants, the ruler of the Kalingas, accompanied by Ketumat, went out. His huge elephants, looking like hills, and adorned with Yantras,[100] lances, quivers and standards, looked exceedingly beautiful. And the ruler of the Kalingas, with his tall standard effulgent as fire, with his white umbrella, and golden curass, and Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also, riding on an elephant with a highly excellent and beautiful hook, was stationed in battle, O King, like the Sun in the midst of (black) clouds. And king Bhagadatta, blazing with energy and riding on that elephant of his, went out like the wielder of the thunder. And the two princes of Avanti named Vinda and Anuvinda, who were regarded as equal to Bhagadatta, followed Ketumat, riding on the necks of their elephants. And, O king, arrayed by Drona and the royal son of Santanu, and Drona's son, and Valhika, and Kripa, the (Kaurava) Vyuha[101] consisting of many divisions of cars was such that the elephants formed its body; the kings, its head; and the steeds, its wings. With face towards all sides, that fierce Vyuha seemed to smile and ready to spring (upon the foe)."
SECTION XVIII
Sanjaya said,--"Soon after, O king, a loud uproar, causing the heart to tremble was heard, made by the combatants ready for the fight. Indeed, with the sounds of conches and drums, the grunts of elephants, and the clatter of car-wheels, the Earth seemed to rend in twain. And soon the welkin and the whole Earth was filled with the neigh of chargers and the shouts of combatants. O irresistible one, the troops of thy sons and of the Pandavas both trembled when they encountered each other. There (on the field of battle) elephants and cars, decked in gold, looked beautiful like clouds decked with lightning. And standards of diverse forms, O king, belonging to the combatants on thy side, and adorned with golden rings, looked resplendent like fire. And those standards of thy side and theirs, resembled, O Bharata, the banners of Indra in his celestial mansions. And the heroic warriors all accoutred and cased in golden coats of mail endued with the effulgence of the blazing Sun, themselves looked like blazing fire or the Sun. All the foremost warriors amongst the Kurus, O king, with excellent bows, and weapons upraised (for striking), with leathern fences on their hands, and with standards,--those mighty bowmen, of eyes large as those of bulls, all placed themselves at the heads of their (respective) divisions. And these amongst thy sons, O king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty car-warrior Vikarna. And amongst them were Satyavrata, and Purumitra, and Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis, the Swalyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas, the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and the Northern countries,--these twelve brave races were resolved to fight reckless of the lives. And these protected the grandsire with a multitudinous array of cars. And with a division that consisted of ten thousand active elephants, the king of Magadha followed that large car division. They that protected the wheels of the cars and they that protected the elephants, numbered full six millions. And the foot-soldiers that marched in advance (of the army), armed with bows, swords, and shields, numbered many hundreds of thousands. And they fought also using their nails and bearded darts. And the ten and one Akshauhinis of thy son, O Bharata, looked, O mighty king, like Ganga separated from Yamuna.[102]"
SECTION XIX
Dhritarashtra said,--"Beholding our ten and one Akshauhinis arrayed in order of battle, how did Yudhishthira, the son of Pandu, make his counter-array with his forces smaller in number? How did Kunti's son, O Sanjaya, form his counter-array against that Bhishma who was acquainted with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?"
Sanjaya said,--"Seeing the Dhritarashtra divisions arrayed in order of battle, Pandu's son of virtuous soul, king Yudhishthira the just, addressed Dhananjaya, saying,--'Men are informed from the words of that great Rishi Vrihaspati that the few must be made to fight by condensing them, while the many may be extended according to pleasure. In encounters of the few with the many, the array to be formed should be the needle-mouthed one. Our troops compared with the enemy's are few. Keeping in view this precept of the great Rishi, array our troops, O son of Pandu.' Hearing this, that son of Pandu answered king Yudhishthira the just, saying,--That immovable array known by the name of Vajra, which was designed by the wielder of the thunder-bolt,--that invincible array is the one that I will make for thee, O best of kings. He who is like the bursting tempest, he who is incapable of being borne in battle by the foe, that Bhima the foremost of smiters, will fight at our head. That foremost of men, conversant with all the appliances of battle, becoming our leader, will fight in the van, crushing the energy of the foe. That foremost of smiters, viz., Bhima, beholding whom all the hostile warriors headed by Duryodhana will retreat in panic like smaller animals beholding the lion, all of us, our fears dispelled, will seek his shelter as if he were a wall, like the celestial seeking the shelter of Indra. The man breathes not in the world who would bear to cast his eyes upon that bull among men, Vrikodara of fierce deeds, when he is angry.'--Having said this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly disposing his troops in battle-array, proceeded (against the foe). And the mighty army of the Pandavas beholding the Kuru army move, looked like the full, immovable, and quickly rolling[103] current of Ganga. And Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and Sahadeva, and king Dhrishtaketu, became the leaders of that force. And king Virata, surrounded by an Akshawhini of troops and accompanied by his brothers and sons, marched in their rear, protecting them from behind. The two sons of Madri, both endued with great effulgence, became the protectors of Bhima's wheels; while the (five) sons of Draupadi and the son of Subhadra all endued with great activity, protected (Bhima) from behind. And that mighty car-warrior, Dhrishtadyumna, the prince of Panchala, with those bravest of combatants and the foremost of car-warriors, viz., the Prabhadrakas, protected those princes from behind. And behind him was Sikhandin who (in his turn) was protected by Arjuna, and who, O bull of Bharata's race, advanced with concentrated attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of mighty strength; and the two princes of Panchala, viz., Yudhamanyu and Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya brothers, and Dhrishtaketu, and Chekitana of great valour--This Bhimasena, wielding his mace made of the hardest metal, and moving (on the field of battle) with fierce speed, can dry up the very ocean. And there also stay, with their counsellors looking on him. O king, the children[104] of Dhritarashtra.--Even this, O monarch, was what Vibhatsu said, pointing out the mighty Bhimasena (to Yudhishthira).[105] And while Partha was saying so, all the troops, O Bharata, worshipped him on the field of battle with gratulatory words. King Yudhishthira, the son of Kunti, took up his position in the centre of his army, surrounded by huge and furious elephants resembling moving hills. The high-souled Yajnasena, the king of the Panchalas, endued with great prowess, stationed himself behind Virata with an Akshauhini of troops for the sake of the Pandavas. And on the cars of those kings, O monarch, were tall standards bearing diverse devices, decked with excellent ornaments of gold, and endued with the effulgence of the Sun and the Moon. Causing those kings to move and make space for him, that mighty car-warrior Dhrishtadyumna, accompanied by his brothers and sons protected Yudhishthira from behind. Transcending the huge standards on all the cars on thy side and that of the enemy, was the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of thousands, and armed with swords, spears, and scimitars, proceeded ahead for protecting Bhimasena. And ten thousand elephants with (temporal) juice trickling down their cheek and mouth, and resembling (on that account) showering clouds,[106] endued with great courage, blazing with golden armour, huge hills, costly, and emitting the fragrance of lotuses, followed the king behind like moving mountains.[107] And the high-souled and invincible Bhimasena, whirling his fierce mace that resembled a parigha[108] seemed to crush the large army (of thy son). Incapable of being looked at like the Sun himself, and scorching as it were, the hostile army (like fire), none of the combatants could bear to even look at him from any neat point. And this array, fearless and having its face turned towards all sides called Vajra, having bows for its lightning sign,[109] and extremely fierce, was protected by the wielder of Gandiva. Disposing their troops in this counter-array against thy army, the Pandavas waited for battle. And protected by the Pandavas, that array became invincible in the world of men.
"'And as (both) the armies stood at dawn of day waiting for sunrise, a wind began to blow with drops of water (falling), and although there were no clouds, the roll of thunder was heard. And dry winds began to blow all around, bearing a shower of pointed pebbles along the ground. And as thick dust arose, covering the world with darkness. And large meteors began to fall east-wards, O bull of Bharata's race, and striking against the rising Sun, broke in fragments with loud noise. When the troops stood arrayed, O bull of Bharata's race, the Sun rose divested of splendour, and the Earth trembled with a loud sound, and cracked in many places, O chief of the Bharatas, with loud noise. And the roll of thunder, O king, was heard frequently on all sides. So thick was the dust that arose that nothing could be seen. And the tall standards (of the combatants), furnished with strings of bells, decked with golden ornaments, garlands of flowers, and rich drapery, graced with banners and resembling the Sun in splendour, being suddenly shaken by the wind, gave a loud jingling noise like that of a forest of palmyra trees (when moved by the wind). It was thus that those tigers among men, the sons of Pandu, ever taking delight in battle, stood having disposed their troops in counter-array against the army of thy son, and sucking as it were, the marrow, O bull of Bharata's race, of our warriors, and casting their eyes on Bhimasena stationed at their head, mace in hand."
SECTION XX
Dhritarashtra said,--"When the Sun rose, O Sanjaya, of my army led by Bhishma and the Pandava army led by Bhima, which first cheerfully approached the other, desirous of fight? To which side were the Sun, the Moon and the wind hostile, and against whom did the beasts of prey utter inauspicious sounds? Who were those young men, the complexions of whose faces were cheerful? Tell me all these truly and duly."
Sanjaya said,--"Both armies, when arrayed, were equally joyful, O king. Both armies looked equally beautiful, assuming the aspect of blossoming woods, and both armies were full of elephants, cars and horses. Both armies were vast and terrible in aspect; and so also, O Bharata, none of them could bear the other. Both of them were arrayed for conquering the very heavens, and both of them consisted of excellent persons. The Kauravas belonging to the Dhritarashtra party stood facing the west, while the Parthas stood facing the east, addrest for fight. The troops of the Kauravas looked like the army of the chief of the Danavas, while that of the Pandavas looked like the army of the celestials. The wind began to blow from behind the Pandavas (against the face of the Dhartarashtras), and the beasts of prey began to yell against the Dhartarashtras. The elephants belonging to thy sons could not bear the strong odour of the temporal juice emitted by the huge elephants (of the Pandavas). And Duryodhana rode on an elephant of the complexion of the lotus, with rent temples, graced with a golden Kaksha (on its back), and cased in an armour of steel net-work. And he was in the very centre of the Kurus and was adored by eulogists and bards. And a white umbrella of lunar effulgence was held over his head graced with a golden chain. Him Sakuni, the ruler of the Gandharas, followed with mountaineers of Gandhara placed all around. And the venerable Bhishma was at the head of all the troops, with a white umbrella held over his head, armed with bow and sword, with a white headgear, with a white banner (on his car), and with white steeds (yoked thereto), and altogether looking like a white mountain. In Bhishma's division were all the sons of Dhritarashtra, and also Sala who was a countryman of the Valhikas, and also all those Kshatriyas called Amvastas, and those called Sindhus, and those also that are called Sauviras, and the heroic dwellers of the country of the five rivers. And on a golden car unto which were yoked red steeds, the high-souled Drona, bow in hand and with never-failing heart, the preceptor of almost all the kings, remained behind all the troops, protecting them like Indra. And Saradwat's son, that fighter in the van,[110] that high-souled and mighty bowman, called also Gautama, conversant with all modes of warfare, accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas, took up his position at the northern point of the army. That large force which was well protected by mighty car-warriors of the Vrishni and the Bhoja races, as also by the warriors of Surashtra well-armed and well-acquainted with the uses of weapons, and which was led by Kritavarman, proceeded towards the south of the army. Ten thousand cars of the Samasaptakas who were created for either the death or the fame of Arjuna, and who, accomplished in arms, intended to follow Arjuna at his heels[111] all went out as also the brave Trigartas. In thy army, O Bharata, were a thousand elephants of the foremost fighting powers. Unto each elephant was assigned a century of cars; unto each car, a hundred horsemen; unto each horseman, ten bowmen; and unto each bowman ten combatants armed with sword and shield. Thus, O Bharata, were thy divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of Santanu, as each day dawned, sometimes disposed thy troops in the human army, sometimes in the celestial, sometimes in the Gandharva, and sometimes in the Asura. Thronged with a large number of Maharathas, and roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma, stood facing the west for battle. Illimitable as thy army was, O ruler of men, it looked terrible; but the army of the Pandavas, although it was not such (in number), yet seemed to me to be very large and invincible since Kesava and Arjuna were its leader."
SECTION XXI
Sanjaya said,--"Beholding the vast Dhartarashtra army ready for battle, king Yudhisthira, the son of Kunti, gave way to grief. Seeing that impenetrable array formed by Bhishma and regarding it as really impenetrable, the king became pale and addressed Arjuna, saying,--O, mighty-armed Dhananjaya, how shall we be able to fight in battle with the Dhartarashtras who have the Grandsire for their (chief) combatant? Immovable and impenetrable is this array that hath been designed, according to the rules laid down in the scriptures, by that grinder of foes, Bhishma, of transcendent glory. With our troops we have become doubtful (of success), O grinder of foes. How, indeed, will victory be ours in the face of this mighty array?'--Thus addressed, that slayer of foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged into grief at sight, O king, of thy army, in these words,--Hear, O king, how soldiers that are few in number may vanquish the many that are possessed of every quality. Thou art without malice; I shall, therefore, tell thee means, O king. The Rishi Narada knows it, as also both Bhishma and Drona. Referring to this means, the Grandsire himself in days of old on the occasion of the battle between the Gods and the Asuras said unto Indra and the other celestials.--They that are desirous of victory do not conquer by might and energy so much as by truth, compassion, righteousness and energy.[112] Discriminating then between righteousness, and unrighteousness, and understanding what is meant by covetousness and having recourse to exertion fight without arrogance, for victory is there where righteousness is.--For this know, O king, that to us victory is certain in (this) battle. Indeed, as Narada said,--There is victory where Krishna is.--Victory is inherent to Krishna. Indeed, it followeth Madhava. And as victory is one of its attributes, so humility is his another attribute. Govinda is possessed of energy that is infinite. Even in the midst of immeasurable foes he is without pain. He is the most eternal of male beings. And there victory is where Krishna is. Even he, indestructible and of weapons incapable of being baffled, appearing as Hari in olden days, said in a loud voice unto the Gods and the Asuras,--Who amongst you would be victorious?--Even the conquered who said.--With Krishna in the front we will conquer.[113]--And it was through Hari's grace that the three worlds were obtained by the gods headed by Sakra. I do not, therefore, behold the slightest cause of sorrow in thee, thee that hast the Sovereign of the Universe and the Lord himself of the celestials for wishing victory to thyself."
SECTION XXII
Sanjaya said,--"Then, O bull of Bharata's race, king Yudhishthira, disposing his own troops in counter array against the divisions of Bhishma, urged them on, saying,--'The Pandavas have now disposed their forces in counter array agreeably to what is laid down (in the scriptures). Ye sinless ones, fight fairly, desirous of (entering) the highest heaven'.--In the centre (of the Pandava army) was Sikhandin and his troops, protected by Arjuna. And Dhristadyumna moved in the van, protected by Bhima. The southern division (of the Pandava army) was protected. O king, by that mighty bowman, the handsome Yuyudhana, that foremost combatant of the Satwata race, resembling Indra himself. Yudhisthira was stationed on a car that was worthy of bearing Mahendra himself, adorned with an excellent standard, variegated with gold and gems, and furnished with golden traces (for the steeds), in the midst of his elephant divisions.[114] His pure white umbrella with ivory handle, raised over his head, looked exceedingly beautiful; and many great Rishis walked around the king[115] uttering words in his praise. And many priests, and regenerate Rishis and Siddhas, uttering hymns in his praise[116] wished him, as they walked around, the destructions of his enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse propitiatory ceremonies. That high-souled chief of the Kurus, then giving away unto the Brahmanas kine and fruits and flowers and golden coins along with cloths[117] proceeded like Sakra, the chief of the celestials. The car of Arjuna, furnished with a hundred bells, decked with Jamvunada gold of the best kind, endued with excellent wheels, possessed of the effulgence of fire, and unto which were yoked white steeds, looked exceedingly brilliant like a thousand suns.[118] And on that ape-bannered car the reins of which were held by Kesava, stood Arjuna with Gandiva and arrows in hand--a bowman whose peer exists not on earth, nor ever will.[119] For crushing thy sons' troops he who assumeth the most awful form,--who, divested of weapons, with only his bare hands, poundeth to dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise called Vrikodara, accompanied by the twins, became the protector of the heroic car-warriors (of the Pandava) army. Like unto a furious prince of lions of sportive gait, or like the great Indra himself with (earthly) body on the Earth, beholding that invincible Vrikodara, like unto a proud leader of an elephantine herd, stationed in the van (of the army), the warriors on thy side, their strength weakened by fear, began to tremble like elephants sunk in mire.
"Unto that invincible prince Gudakesa staying in the midst of his troops, Janardana, O chief of Bharata's race, said--He, who scorching us with his wrath, stayeth in the midst of his forces, he, who will attack our troops like a lion, he, who performed three hundred horse-sacrifices,--that banner of Kuru's race, that Bhishma,--stayeth yonder! Yon ranks around him on all sides great warriors like the clouds shrouding the bright luminary. O foremost of men, slaying yon troops, seek battle with yonder bull of Bharata's race."
SECTION XXIII
Sanjaya said,--"Beholding the Dhartarashtra army approach for fight, Krishna said these words for Arjuna's benefit."
"The holy one said,--'Cleansing thyself, O mighty-armed one, utter on the eve of the battle thy hymn to Durga for (compassing) the defeat of the foe."
Sanjaya continued.--Thus addressed on the eve of battle by Vasudeva endued with great intelligence, Pritha's son Arjuna, alighting from his car, said the following hymn with joined hands.
"Arjuna said,--'I bow to thee, O leader of Yogins, O thou that art identical with Brahman, O thou that dwellest in the forest of Mandara, O thou that art freed from decrepitude and decay, O Kali, O wife of Kapala, O thou that art of a black and tawny hue, I bow to thee. O bringer of benefits to thy devotees, I bow to thee, O Mahakali, O wife of the universal destroyer, I bow to thee. O proud one, O thou that rescuest from dangers, O thou that art endued with every auspicious attribute. O thou that art sprung from the Kata race, O thou that deservest the most regardful worship, O fierce one, O giver of victory, O victory's self, O thou that bearest a banner of peacock plumes, O thou that art decked with every ornament, O thou that bearest an awful spear, O thou that holdest a sword and shield, O thou that art the younger sister of the chief of cow-herds, O eldest one, O thou that wert born in the race of the cowherd Nanda! O thou that art always fond of buffalo's blood, O thou that wert born in the race of Kusika, O thou that art dressed in yellow robes, O thou that hadst devoured Asuras assuming the face of a wolf[120], I bow to thee that art fond of battle! O Uma,[121] Sakambhari, O thou that art white in hue, O thou that art black in hue, O thou that hast slain the Asura Kaitabha, O thou that art yellow-eyed, O thou that art diverse-eyed, O thou of eyes that have the colour of smoke, I bow to thee. O thou that art the Vedas, the Srutis, and the highest virtue, O thou that art propitious to Brahmanas engaged in sacrifice, O thou that hast a knowledge of the past, thou that art ever present in the sacred abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art the science of Brahma among sciences, and thou that art that sleep of creatures from which there is no waking. O mother of Skanda, O thou that possessest the six (highest) attributes, O Durga, O thou that dwellest in accessible regions, thou art described as Swaha, and Swadha,[122] as Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas, and as the science of Vedanta. With inner soul cleansed, I praise thee. O great goddess, let victory always attend me through thy grace on the field of battle. In inaccessible regions, where there is fear, in places of difficulty, in the abodes of thy worshippers and in the nether regions (Patala), thou always dwellest. Thou always defeatest the Danavas. Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures). Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother. Thou art contentment, thou art growth, thou art light. It is thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold thee in contemplation.[123]'"
Sanjaya continued,--Understanding (the measure of) Partha's devotion, Durga who is always graciously inclined towards mankind, appeared in the firmament and in the presence of Govinda, said these words.
'"The goddess said,--'Within a short time thou shalt conquer thy foes, O Pandava. O invincible one, thou hast Narayana (again) for aiding thee. Thou art incapable of being defeated by foes, even by the wielder of the thunderbolt himself.'
'"Having said this, the boon-giving goddess disappeared soon. The son of Kunti, however, obtaining that boon, regarded himself as successful, and the son of Pritha then mounted his own excellent car. And then Krishna and Arjuna, seated on the same car, blew their celestial conches. The man that recites this hymn rising at dawn, hath no fear any time from Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no fear, from snakes and all animals that have fangs and teeth, as also from kings. He is sure to be victorious in all disputes, and if bound, he is freed from his bonds. He is sure to get over all difficulties, is freed from thieves, is ever victorious in battle and winneth the goddess of prosperity for ever. With health and strength, he liveth for a hundred years.
"I have known all this through the grace of Vyasa endued with great wisdom. Thy wicked sons, however, all entangled in the meshes of death, do not, from ignorance, know them to be Nara and Narayana. Nor do they, entangled in the meshes of death, know that the hour of this kingdom hath arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all prevented thy son. But he did not accept their words. There where righteousness is, there are glory and beauty. There where modesty is, there are prosperity and intelligence. There where righteousness is, there is Krishna; and there where Krishna is, there is victory."
SECTION XXIV
Dhritarashtra said,--"There (on the field of battle) O Sanjaya, the warriors of which side first advanced to battle cheerfully? Whose hearts were filled with confidence, and who were spiritless from melancholy? In that battle which maketh the hearts of men tremble with fear, who were they that struck the first blow, mine or they belonging to the Pandavas? Tell me all this, O Sanjaya. Among whose troops did the flowery garlands and unguents emit fragrant odours? And whose troops, roaring fiercely, uttered merciful words?"
Sanjaya said,--"The combatants of both armies were cheerful then and the flowery garlands and perfumes of both troops emitted equal fragrance. And, O bull of Bharata's race, fierce was the collision that took place when the serried ranks arrayed for battle encountered each other. And the sound of musical instruments, mingled with the blare of conches and the noise of drums, and the shouts of brave warriors roaring fiercely at one another, became very loud. O bull of Bharata's race, dreadful was the collision caused by the encounter of the combatants of both armies, filled with joy and staring at one another, and the elephants uttering obstreperous grunts."
SECTION XXV [(Bhagavad Gita Chapter I)]
([This where is the Bhagavad Gita proper starts. I have added the chapter headings to aid in comparison with other translations, they are not part of the original Ganguli text.--John Bruno Hare])
Dhritarashtra said,--"Assembled together on the sacred plain of Kurukshetra from desire of fighting what did my sons and the Pandavas do. O Sanjaya."
"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king Duryodhana, approaching the preceptor (Drona) said these words: Behold, O preceptor, this vast army of the son of Pandu, arrayed by Drupada's son (Dhrishtadyumna), thy intelligent disciple. There (in that army) are many brave and mighty bowmen, who in battle are equal to Bhima and Arjuna. (They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada, and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and Yudhamanyu of great prowess, and Uttamaujas of great energy; and Subhadra's son, and the sons of Draupadi, all of whom are mighty car-warriors. Hear, however, O best of regenerate ones, who are the distinguished ones among us, the leader of army. I will name them to thee for (thy) information. (They are) thyself, and Bhishma, and Karna, and Kripa who is ever victorious; and Aswatthaman and Vikarna, and Saumadatta, and Jayadratha.[124] Besides these, are many heroic warriors, prepared to lay down their lives for my sake, armed with diverse kinds of weapons, and all accomplished in battle. Our army, therefore, protected by Bhishma, is insufficient. This force, however, of these (the Pandavas), protected by Bhima, is sufficient.[125] Stationing yourselves then in the entrances of the divisions that have been assigned to you, all of you protect Bhishma alone.--(Just at this time) the valiant and venerable grandsire of the Kurus, affording great joy to him (Duryodhana) by loudly uttering a leonine roar, blew (his) conch. Then conches and drums and cymbals and horns were sounded at once and the noise (made) became a loud uproar. Then Madhava and Pandu's son (Arjuna), both stationed on a great car unto which were yoked white steeds, blew their celestial conches. And Hrishikesha blew (the conch called) Panchajanya and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds blew the huge conch (called) Paundra. And Kunti's son king Yudhishthira blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those conches called respectively) Sughosa and Manipushpaka.[126] And that splendid bowman, the ruler of Kasi and that mighty car-warrior, Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and Drupada, and the sons of Draupadi, and the mighty-armed son of Subhadra--all these, O lord of earth, severally blew their conches. And that blare, loudly reverberating through the welkin, and the earth, rent the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops drawn up, the ape-bannered son of Pandu, rising his bow, when, the throwing of missiles had just commenced, said these words, O lord of earth, to Hrishikesha.[127]
"Arjuna said,--'O thou that knoweth no deterioration, place my car (once) between the two armies, so that I may observe these that stand here desirous of battle, and with whom I shall have to contend in the labours of this struggle.[128] I will observe those who are assembled here and who are prepared to fight for doing what is agreeable in battle to the evil-minded son of Dhritarashtra.'"
Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa, placing that excellent car between the two armies, in view of Bhishma and Drona and all the kings of the earth, said,--'Behold, O Partha these assembled Kurus,--And there the son of Pritha beheld, standing (his) sires and grandsons, and friends, and father-in-law and well-wishers, in both the armies. Beholding all those kinsmen standing (there), the son of Kunti, possessed by excessive pity, despondingly said (these words).
"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together and eager for the fight, my limbs, become languid, and my mouth becomes dry. My body trembles, and my hair stands on end. Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to wander. I behold adverse omens, too, O Kesava. I do not desire victory, O Krishna, not sovereignty, nor pleasures. Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they, for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle ready to give up life and wealth, viz., preceptors, sires, sons and grandsires, maternal uncles, father-in-laws, grandsons, brother-in-laws, and kinsmen. I wish not to slay these though they slay me, O slayer of Madhu, even for the sake of the sovereignty of the three worlds, what then for the sake of (this) earth?[129] What gratification can be ours, O Janardana, by slaying the Dhartarashtras? Even if they be regarded as foes,[130] sin will overtake us if we slay them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who are our own kinsmen.[131] How, O Madhava can we be happy by killing our own kinsmen? Even if these, with judgments perverted by avarice, do not see the evil that ariseth from the extermination of a race, and the sin of internecine quarrels, why should not we, O Janarddana, who see the evils of the extermination of a race, learn to abstain from that sin? A race being destroyed, the eternal customs of that race are lost; and upon those customs being lost, sin overpowers the whole race. From the predominance of sin, O Krishna, the women of that race become corrupt. And the women becoming corrupt, an intermingling of castes happeneth, O descendant of Vrishni. This intermingling of castes leadeth to hell both the destroyer of the race and the race itself. The ancestors of those fall (from heaven), their rites of pinda and water ceasing. By these sins of destroyers of races, causing intermixture of castes, the rules of caste and the eternal rites of families become extinct. We have heard, O Janarddana, that men whose family rites become extinct, ever dwell in hell. Alas, we have resolved to perpetrate a great sin, for we are ready to slay our own kinsmen from lust of the sweets of sovereignty. Better would it be for me if the sons of Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.--'"
Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna, his mind troubled with grief, casting aside his bow and arrows, sat down on his car."
[Here ends the first lesson entitled "Survey of Forces"[132] in the dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of religion, the knowledge of Brahma, and the system of Yoga, comprised within the Bhishma Parva of the Mahabharata of Vyasa containing one hundred thousand verses.]
SECTION XXVI [(Bhagavad Gita Chapter II)]
Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and oppressed with tears, and desponding, the slayer of Madhu said these words."
The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a crisis, this despondency that is unbecoming a person of noble birth, that shuts one out from heaven, and that is productive of infamy? Let no effeminacy be thine, O son of Kunti. This suits thee not. Shaking off this vile weakness of hearts, arise, O chastiser of foes.--"
Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in battle against Bhishma and Drona, deserving as they are. O slayer of foes, of worship?[133] Without slaying (one's) preceptors of great glory, it is well (for one), to live on even alms in this world. By slaying preceptors, even if they are avaricious of wealth, I should only enjoy pleasures that are bloodstained![134] We know not which of the two is of greater moment to us, viz., whether we should conquer them or they should conquer us. By slaying whom we would not like to live,--even they, the sons of Dhritarashtra, stand before (us). My nature affected by the taint of compassion, my mind unsettled about (my) duty, I ask thee. Tell me what is assuredly good (for me). I am thy disciple. O, instruct me, I seek thy aid.[135] I do not see (that) which would dispel that grief of mine blasting my very senses, even if I obtain a prosperous kingdom on earth without a foe or the very sovereignty of the gods.[136]'"
Sanjaya said,--Having said this unto Hrishikesa, that chastiser of foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not fight,'--and then remained silent.[137] Unto him overcome by despondency, Hrishikesa, in the midst of the two armies, said.
"The Holy One said,--'Thou mournest those that deserve not to be mourned. Thou speakest also the words of the (so-called) wise. Those, however, that are (really) wise, grieve neither for the dead nor for the living. It is not that, I or you or those rulers of men never were, or that all of us shall not hereafter be. Of an Embodied being, as childhood, youth, and, decrepitude are in this body, so (also) is the acquisition of another body. The man, who is wise, is never deluded in this.[138] The contacts of the senses with their (respective) objects producing (sensations of) heat and cold, pleasure and pain, are not permanent, having (as they do) a beginning and an end. Do thou. O Bharata, endure them. For the man whom these afflict not, O bull among men, who is the same in pain and pleasure and who is firm in mind, is fit for emancipation.[139] There is no (objective) existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths (of things).[140] Know that [the soul] to be immortal by which all this [universe] is pervaded. No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul) which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata. He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain. It is never born, nor doth it ever die; nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain? As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth thee not yet, O mighty-armed one, to mourn (for it) thus. For, of one that is born, death is certain; and of one that is dead, birth is certain. Therefore. it behoveth thee not to mourn in a matter that is unavoidable. All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. What grief then is there in this? One looks upon it as a marvel; another speaks of it as a marvel. Yet even after having heard of it, no one apprehends it truly. The Embodied (soul), O Bharata, is ever indestructible in everyone's body. Therefore, it behoveth thee not to grieve for all (those) creatures. Casting thy eyes on the (prescribed) duties of thy order, it behoveth thee not to waver, for there is nothing else that is better for a Kshatriya than a battle fought fairly. Arrived of itself and (like unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that obtain such a fight. But if thou dost not fight such a just battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame. People will then proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death itself. All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess, will say many words which should not be said. What can be more painful than that? Slain, thou wilt attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore, arise, O son of Kunti, resolved for battle. Regarding pleasure and pain, gain and loss, victory and defeat, as equal, do battle for battle's sake and sin will not be thine.[141] This knowledge, that hath been communicated to thee is (taught) in the Sankhya (system). Listen now to that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O Partha, wilt cast off the bonds of action. In this (the Yoga system) there is no waste of even the first attempt. There are no impediments. Even a little of this (form of) piety delivers from great fear.[142] Here in this path, O son of Kuru, there is only one state of mind, consisting in firm devotion (to one object, viz., securing emancipation). The minds of those, however, that are not firmly devoted (to this), are many-branched (un-settled) and attached to endless pursuits. That flowery talk which, they that are ignorant, they that delight in the words of the Vedas, they, O Partha, that say that there is nothing else, they whose minds are attached to worldly pleasures, they that regard (a) heaven (of pleasures and enjoyments) as the highest object of acquisition,--utter and promises birth as the fruit of action and concerns itself with multifarious rites of specific characters for the attainment of pleasures and power,--delude their hearts and the minds of these men who are attached to pleasures and power cannot be directed to contemplation (of the divine being) regarding it as the sole means of emancipation.[143] The Vedas are concerned with three qualities, (viz., religion, profit, and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of contraries (such as pleasure and pain, heat and cold, etc.), ever adhering to patience without anxiety for new acquisitions or protection of those already acquired, and self-possessed, whatever objects are served by a tank or well, may all be served by a vast sheet of water extending all around; so whatever objects may be served by all the Vedas, may all be had by a Brahmana having knowledge (of self or Brahma).[144] Thy concern is with work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy inclination be for inaction. Staying in devotion, apply thyself to work, casting off attachment (to it), O Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion). Work (with desire of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the protection of devotion. They that work for the sake of fruit are miserable. He also that hath devotion throws off, even in this world, both good actions and bad actions. Therefore, apply thyself to devotion. Devotion is only cleverness in action. The wise, possessed of devotion, cast off the fruit born of action, and freed from the obligation of (repeated) birth, attain to that region where there is no unhappiness. When thy mind shall have crossed the maze of delusion, then shalt thou attain to an indifference as regards the hearable and the heard.[145] When thy mind, distracted (now) by what thou hast heard (about the means of acquiring the diverse objects of life), will be firmly and immovably fixed on contemplation, then wilt thou attain to devotion.'
"Arjuna said,--What, O Kesava, are the indications of one whose mind is fixed on contemplation? How should one of steady mind speak, how sit, how move?"
"The Holy One said,--'When one casts off all the desires of his heart and is pleased within (his) self with self, then is one said to be of steady mind. He whose mind is not agitated amid calamities, whose craving for pleasure is gone, who is freed from attachment (to worldly objects), fear and wrath, is said to be a Muni of steady mind. His is steadiness of mind who is without affection everywhere, and who feeleth no exultation and no aversion on obtaining diverse objects that are agreeable and disagreeable. When one withdraws his senses from the objects of (those) senses as the tortoise its limbs from all sides, even his is steadiness of mind. Objects of senses fall back from an abstinent person, but not so the passion (for those objects). Even the passion recedes from one who has beheld the Supreme (being).[146] The agitating senses, O son of Kunti, forcibly draw away the mind of even a wise man striving hard to keep himself aloof from them. Restraining them all, one should stay in contemplation, making me his sole refuge. For his is steadiness of mind whose senses are under control. Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly ruined. But the self-restrained man, enjoying objects (of sense) with senses freed from attachment and aversion under his own control, attaineth to peace (of mind). On peace (of mind) being attained, the annihilation of all his miseries taketh place, since the mind of him whose heart is peaceful soon becometh steady.[147] He who is not self-restrained hath no contemplation (of self). He who hath no contemplation hath no peace (of mind).[148] Whence can there be happiness for him who hath no peace (of mind)? For the heart that follows in the wake of the sense moving (among their objects) destroys his understanding like the wind destroying a boat in the waters.[149] Therefore, O thou of mighty arms, his is steadiness of mind whose senses are restrained on all sides from the objects of sense. The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni.[150] He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged--(he) obtains peace (of mind) and not one that longeth for objects of desire. That man who moveth about, giving up all objects of desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to peace (of mind). This, O Partha, is the divine state. Attaining to it, one is never deluded. Abiding in it one obtains, on death, absorption into the Supreme Self.'
SECTION XXVII [(Bhagavad Gita Chapter III)]
"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior to work, why then, O Kesava, dost thou engage me in such dreadful work? By equivocal words thou seemest to confound my understanding. Therefore, tell (me) one thing definitely by which I may attain to what is good.'
"The Holy One said,--'It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work. A man doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final emancipation from only renunciation (of work). No one can abide even for a moment without doing work.[151] That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the objects of sense, is said to be a dissembler. He however, O Arjuna, who restraining (his) senses by his mind, engageth in devotion (in the form) of work with the organs of work, and is free from attachment, is distinguished (above all). (Therefore), do thou always apply yourself to work, for action is better than inaction. Even the support of thy body cannot be accomplished without work.[152] This world is fettered by all work other than that which is (performed) for Sacrifice. (Therefore), O son of Kunti, perform work for the sake of that, freed from attachment.[153] In olden times, the Lord of Creation, creating men and sacrifice together, said,--flourish by means of this (Sacrifice). Let this (Sacrifice) be to you (all) the dispenser of all objects cherished by you. Rear the gods with this, and let the gods (in return) rear you. Thus fulfilling the mutual interest you will obtain that which is beneficial (to you).[154] Propitiated with sacrifices the gods will bestow on you the pleasures you desire. He who enjoyeth (himself) without giving them what they have given, is assuredly a thief. The good who eat the remnant of sacrifices are freed from all sins. Those unrighteous ones incur sin who dress food for their own sake.--From food are all creatures; and sacrifice is the outcome of work.[155] Know that work proceeds from the Vedas; Vedas have proceeded from Him who hath no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice.[156] He who conformeth not to this wheel that is thus revolving, that man of sinful life delighting (the indulgence of) his senses, liveth in vain, O Partha.[157] The man, however, that is attached to self only, that is contented with self, and that is pleased in his self,--hath no work (to do). He hath no concern whatever with action nor with any omission here. Nor, amongst all creatures, is there any upon whom his interest dependeth.[158] Therefore, always do work that should be done, without attachment. The man who performeth work without attachment, attaineth to the Supreme. By work alone, Janaka and others, attained the accomplishment of their objects. Having regard also to the observance by men of their duties, it behoveth thee to work. Whatever a great man doth, is also done by vulgar people. Ordinary men follow the ideal set by them (the great).[159] There is nothing whatever for me, O Partha, to do in the three worlds, (since I have) nothing for me which hath not been acquired; still I engage in action.[160] Because if at any time I do not, without sloth, engage in action, men would follow my path, O Partha, on all sides. The worlds would perish if I did not perform work, and I should cause intermixture of castes and ruin these people. As the ignorant work, O Bharata, having attachment to the performer, so should a wise man work without being attached, desiring to make men observant of their duties. A wise man should not cause confusion of understanding amongst ignorant persons, who have attachment to work itself; (on the other hand) he should (himself) acting with devotion engage them to all (kinds of) work. All works are, in every way, done by the qualities of nature. He, whose mind is deluded by egoism, however, regards himself as the actor.[161] But he, O mighty-armed one, who knoweth the distinction (of self) from qualities and work, is not attached to work, considering that it is his senses alone (and not his self) that engage in their objects.[162] Those who are deluded by the qualities of nature, become attached to the works done by the qualities. A person of perfect knowledge should not bewilder those men of imperfect knowledge.[163] Devoting all work to me, with (thy) mind directed to self, engage in battle, without desire, without affection and with thy (heart's) weakness dispelled.[164] Those men who always follow this opinion of mine with faith and without cavil attain to final emancipation even by work. But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge and without discrimination, they are ruined. Even a wise man acts according to his own nature. All living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed. One should not submit to these, for they are obstacles in one's way.[165] One's own duty, even if imperfectly performed, is better than being done by other even if well performed. Death in (performance of) one's own duty is preferable. (The adoption of) the duty of another carries fear (with it).
"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man commit sin, even though unwilling and as if constrained by force'?
"The Holy One said,--'It is desire, it is wrath, born of the attribute of passion; it is all devouring, it is very sinful. Know this to be the foe in this world.[166] As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti, is enveloped by this constant foe of the wise in the form of desire which is insatiable and like a fire. The senses, the mind and the understanding are said to be its abode. With these it deludeth the embodied self, enveloping (his) knowledge. Therefore, restraining (thy) senses first, O bull of Bharata's race, cast off this wicked thing, for it destroyeth knowledge derived from instruction and meditation.[167] It hath been said that the senses are superior (to the body which is inert). Superior to the senses is the mind. Superior to the mind is the knowledge. But which is superior to knowledge is He.[168] Thus knowing that which is superior to knowledge and restraining (thy) self by self, slay, O mighty-armed one, the enemy in the shape of desire which is difficult to conquer.'"
SECTION XXVIII [(Bhagavad Gita Chapter IV)]
"The Holy One said,--'This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery.'
"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How shall I understand then that thou hadst first declared (it)?'
"The Holy One said,--'Many births of mine have passed away, O Arjuna, as also of thine. These all I know, but thou dost not, O chastiser of foes. Though (I am) unborn and of essence that knoweth no deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take birth by my own (powers) of illusion. Whenever, O Bharata, loss of piety and the rise of impiety occurreth, on those occasions do I create myself. For the protection of the righteous and for the destruction of the evil doers, for the sake of establishing Piety, I am born age after age. He who truly knoweth my divine birth and work to be such, casting off (his body) is not born again; (on the other hand) he cometh to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence. In whatsoever manner men come to me, in the selfsame manner do I accept them. It is my way, O Partha, that men follow on all sides.[169] Those in this world who are desirous of the success of action worship the gods, for in this world of men success resulting from action is soon attained. The quadruple division of castes was created by me according to the distinction of qualities and duties. Though I am the author thereof, (yet) know me to be not their author and undecaying.[170] Actions do not touch me. I have no longing for the fruits of actions. He that knoweth me thus is not impeded by actions. Knowing this, even men of old who were desirous of emancipation performed work. Therefore, do thou also perform work as was done by ancients of the remote past. What is action and what is inaction,--even the learned are perplexed at this. Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction. The course of action is incomprehensible. He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions. The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will, and whose actions have all been consumed by the fire of knowledge.[171] Whoever, resigning all attachment to the fruit of action, is ever contented and is dependent on none, doth nought, indeed, although engaged in action. He who, without desire, with mind and the senses under control, and casting off all concerns, performeth action only for the preservation of the body, incurreth no sin.[172] He who is contented with what is earned without exertion, who hath risen superior to the pairs of opposites, who is without jealousy, who is equable in success and failure, is not fettered (by action) even though he works. All his actions perish who acts for the sake of sacrifice,[173] who is without affections, who is free (from attachments), and whose mind is fixed upon knowledge. Brahma is the vessel (with which the libation is poured); Brahma is the libation (that is offered); Brahma is the fire on which by Brahma is poured (the libation); Brahma is the goal to which he proceedeth by fixing his mind on Brahma itself which is the action.[174] Some devotees perform sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices to the fire of Brahma.[175] Others offer up (as sacrificial libation) the senses of which hearing is the first to the fire of restraint. Others (again) offer up (as libations) the objects of sense of which sound is the first to the fire of the senses.[176] Others (again) offer up all the functions of the senses and the functions of the vital winds to the fire of devotion by self-restraint kindled by knowledge.[177] Others again perform the sacrifice of wealth, the sacrifice of ascetic austerities, the sacrifice of meditation, the sacrifice of (Vedic) study, the sacrifice of knowledge, and others are ascetics of rigid vows.[178] Some offer up the upward vital wind (Prana) to the downward vital wind (apana); and others, the downward vital wind to the upward vital wind; some, arresting the course of (both) the upward and the downward vital winds, are devoted to the restraint of the vital winds. Others of restricted rations, offer the vital winds to the vital winds.[179] Even all these who are conversant with sacrifice, whose sins have been consumed by sacrifice, and who eat the remnants of sacrifice which are amrita, attain to the eternal Brahma. (Even) this world is not for him who doth not perform sacrifice. Whence then the other, O best of Kuru's race? Thus diverse are the sacrifices occurring in the Vedas. Know that all of them result from action, and knowing this thou wilt be emancipated. The sacrifice of knowledge, O chastiser of foes, is superior to every sacrifice involving (the attainment of) fruits of action, for all action, O Partha, is wholly comprehended in knowledge.[180] Learn that (Knowledge) by prostration, enquiry, and service. They who are possessed of knowledge and can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself (first) and then in me. Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as knowledge. One who hath attained to success by devotion finds it without effort within his own self in time. He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control; obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained. Therefore, destroying, by the sword of knowledge, this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and) arise, O son of Bharata.'
SECTION XXIX [(Bhagavad Gita Chapter V)]
"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions, and again the application (to them). Tell me definitely which one of these two is superior.
"The Holy One said--'Both abandonment of actions and application to actions lead to emancipation. But of these, application to action is superior to abandonment. He should always be known to be an ascetic who hath no aversion nor desire. For, being free from pairs of opposites, O thou of mighty arms, he is easily released from the bonds (of action). Fools say, but not those that are wise, that Sankhya and Yoga are distinct. One who stayeth in even one (of the two) reapeth the fruit of both[181]. Whatever seat is attained by those who profess the Sankhya system, that too is reached by those who profess the Yoga. He seeth truly who seeth Sankhya and Yoga as one.[182] But renunciation, O mighty-armed one, without devotion (to action), is difficult to attain. The ascetic who is engaged in devotion (by action) reacheth the Supreme Being without delay. He who is engaged in devotion (by action) and is of pure soul, who hath conquered his body and subdued his senses, and who indentifieth himself with all creatures, is not fettered though performing (action).[183] The man of devotion, who knoweth truth, thinking--I am doing nothing--When seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, talking, excreting, taking, opening the eyelids or closing them; he regardeth that it is the senses that are engaged in the objects of senses.[184] He who renouncing attachment engageth in actions, resigning them to Brahma, is not touched by sin as the lotus-leaf (is not touched) by water.[185] Those who are devotees, casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the understanding, and even the senses (free from desire). He who is possessed of devotion, renouncing the fruit of action, attaineth to the highest tranquillity. He, who is not possessed of devotion and is attached to the fruit of action, is fettered by action performed from desire. The self-restrained embodied (self), renouncing all actions by the mind, remains at ease within the house of nine gates, neither acting himself nor causing (anything) to act.[186] The Lord is not the cause of the capacity for action, or of the actions of men, or of the connection of actions and (their) fruit. It is nature that engages (in action). The Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is shrouded. It is for this that creatures are deluded. But of whomsoever that ignorance hath been destroyed by knowledge of self, that knowledge (which is) like the Sun discloseth the Supreme Being. Those whose mind is on Him, whose very soul is He, who abide in Him, and who have Him for their goal, depart never more to return, their sins being all destroyed by knowledge.[187] Those, who are wise cast an equal eye on a Brahmana endued with learning and modesty, on a cow, an elephant, a dog, and a chandala.[188] Even here has birth been conquered by them whose minds rest on equality; and since Brahma is faultless and equable, therefore, they (are said to) abide in Brahma.[189] He whose mind is steady, who is not deluded, who knows Brahma, and who rests in Brahma, doth not exult on obtaining anything that is agreeable, nor doth he grieve on obtaining that is disagreeable. He whose mind is not attached to external objects of sense, obtaineth that happiness which is in self; and by concentrating his mind on the contemplation of Brahma, he enjoyeth a happiness that is imperishable. The enjoyments born of the contact (of the senses with their objects) are productive of sorrow. He who is wise, O son of Kunti, never taketh pleasure in these that have a beginning and an end. That man whoever here, before the dissolution of the body, is able to endure the agitations resulting from desire and wrath, is fixed on contemplation, and is happy. He who findeth happiness within himself, (and) who sporteth within himself, he whose light (of knowledge) is deprived from within himself, is a devotee, and becoming one with Brahma attaineth to absorption into Brahma. Those saintly personages whose sins have been destroyed, whose doubts have been dispelled, who are self-restrained, and who are engaged in the good of all creatures, obtain absorption into Brahma. For these devotees who are freed from desire and wrath, whose minds are under control, and who have knowledge of self, absorption into Brahma exists both here and thereafter.[190] Excluding (from his mind) all external objects of sense, directing the visual glance between the brows, mingling (into one) the upward and the downward life-breaths and making them pass through the nostrils, the devotee, who has restrained the senses, the mind, and the understanding, being intent on emancipation, and who is freed from desire, fear, and wrath, is emancipated, indeed. Knowing me to be enjoyer of all sacrifices and ascetic austerities, the great Lord of all the worlds, and friend of all creatures, such a one obtaineth tranquillity.'
SECTION XXX [(Bhagavad Gita Chapter VI)]
"The Holy One said,--'Regardless of fruit of action, he that performs the actions which should be performed, is a renouncer and devotee, and not one who discards the (sacrificial) fire, nor one that abstains from action.[191] That which has been called renunciation, know that, O son of Pandu, to be devotion, since nobody can be a devotee who has not renounced (all) resolves.[192] To the sage desirous of rising to devotion, action is said to be the means; and when he has risen to devotion, cessation of action is said to be the means. When one is no longer attached to the objects of the senses, nor to actions, and when one renounces all resolves, then is. One said to have risen to devotion. One should raise (his ) self by self; one should not degrade (his) self; for one's own self is one's friend, and one's own self is one's enemy.[193] To him (only) who has subjugated his self by his self is self a friend. But to him who has not subjugated his self, his self behaves inimically like an enemy. The soul of one who has subjugated his self and who is in the enjoyment of tranquillity, is steadily fixed (on itself) amid cold and heat, pleasure and pain, and also honour and dishonour. That ascetic is said to be devoted whose mind is satisfied with knowledge and experience, who hath no affection, who hath subjugated his senses, and to whom a sod, a stone and gold are alike. He, who views equally well-wishers, friends, foes, strangers that are indifferent to him, those who take part with both sides, those who are objects of aversion, those who are related (to him), those who are good, and those who are wicked, is distinguished (above all others). A devotee should always fix his mind on contemplation, remaining in a secluded place alone, restraining both mind and body, without expectations (of any kind), and without concern (with anything).[194] Erecting his seat immovably on a clean spot, not too high nor too low, and spreading over it a piece of cloth, a deer-skin, or blades of Kusa grass, and there seated on that seat, with mind fixed on one object, and restraining the functions of the heart and the senses, one should practise contemplation for the purification of self. Holding body, head, and neck even, unmoved and steady, and casting his glance on the tip of his nose, and without looking about in any of the different directions, with mind in tranquillity, freed from fear, observant of the practices of Brahmacharins, restraining the mind, with heart fixed on me, the devotee should sit down, regarding me as the object of his attainment. Thus applying his soul constantly, the devotee whose heart is restrained, attains to that tranquillity which culminates in final absorption and assimilation with me. Devotion is not one's, O Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who is addicted to too much sleep, nor one's who is always awake, devotion that is destructive of misery is his who is temperate in food and amusements, who duly exerts himself temperately in all his works, and who is temperate in sleep and vigils. When one's heart, properly restrained, is fixed on one's own self, then, indifferent to all objects of desire, he is one called a devotee.[195] As a lamp in a windless spot doth not flicker, even that is the resemblance declared of a devotee whose heart hath been restrained and who applieth his self to abstraction. That (condition) in which the mind, restrained by practice of abstraction, taketh rest, in which beholding self by self, one is gratified within self; in which one experienceth that highest felicity which is beyond the (sphere of the) senses and which the understanding (only) can grasp, and fixed on which one never swerveth from the truth; acquiring which one regards no other acquisition greater than it, and abiding in which one is never moved by even the heaviest sorrow; that (Condition) should be known to be what is called devotion in which there is a severance of connection with pain. That devotion should be practised with perseverance and with an undesponding heart.[196] Renouncing all desires without exception that are born of resolves, restraining the group of the senses on all sides by mind alone, one should, by slow degrees, become quiescent (aided) by (his) understanding controlled by patience, and then directing his mind to self should think of nothing.[197] Wheresoever the mind, which is (by nature) restless and unsteady, may run, restraining it from those, one should direct it to self alone. Indeed, unto such a devotee whose mind is in tranquillity, whose passions have been suppressed, who hath become one with Brahma and who is free from sin, the highest felicity cometh (of his own accord). Thus applying his soul constantly (to abstraction), the devotee, freed from sin, easily obtaineth that highest happiness, viz., with Brahma. He who hath devoted his self to abstraction casting an equal eye everywhere, beholdeth his self in all creatures and all creatures in his self. Unto him who beholdeth me in everything and beholdeth everything in me. I am never lost and he also is never lost to me.[198] He who worshippeth me as abiding in all creatures, holding yet that all is one, is a devotee, and whatever mode of life he may lead, he liveth in me. That devotee, O Arjuna, who casteth an equal eye everywhere, regarding all things as his own self and the happiness and misery of others as his own, is deemed to be the best.'
"Arjuna said, 'This devotion by means of equanimity which thou hast declared, O slayer of Madhu,--on account of restlessness of the mind I do not see its stable presence.[199] O Krishna, the mind is restless, boisterous, perverse, and obstinate. Its restraint I regard to be as difficult of accomplishment as the restraint of the wind.'
"The Holy One said, 'Without doubt, O thou of mighty arms the mind is difficult of subjugation and is restless. With practice, however, O son of Kunti, and with the abandonment of desire, it can be controlled. It is my belief that by him whose mind is not restrained, devotion is difficult of acquisition. But by one whose mind is restrained and who is assiduous, it is capable of acquisition with the aid of means.'
"Arjuna said, 'Without assiduity, though endued with faith, and with mind shaken off from devotion, what is the end of him, O Krishna, who hath not earned success in devotion? Fallen off from both,[200] is he lost like a separated cloud or not, being as he is without refuge, O thou of mighty arms, and deluded on the path leading to Brahma? This my doubt, O Krishna, it behoveth thee to remove without leaving anything. Besides thee, no dispeller of this doubt is to be had.[201]
"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth ruin exist for him, since none, O sire, who performs good (acts) comes by an evil end. Attaining to the regions reserved for those that perform meritorious acts and living there for many many years, he that hath fallen off from devotion taketh birth in the abode of those that art pious and endued with prosperity, or, he is born even in the family of devotees endued with intelligence. Indeed, a birth such as this is more difficult of acquisition in this world. There in those births he obtaineth contact with that Brahmic knowledge which was his in his former life; and from that point he striveth again, O descendant of Kuru, towards perfection. And although unwilling, he still worketh on in consequence of that same former practice of his. Even one that enquireth of devotion riseth above (the fruits of) the Divine Word.-[202] Striving with great efforts, the devotee, cleaned of all his sins, attaineth to perfection after many births, and then reacheth the supreme goal. The devotee is superior to ascetics engaged in austerities; he is esteemed to be superior to even the man of knowledge. The devotee is superior to those that are engaged in action. Therefore, become a devotee, O Arjuna. Even amongst all the devotees, he who, full of faith and with inner self resting on me, worshippeth me, is regarded by me to be the most devout."
SECTION XXXI [(Bhagavad Gita Chapter VII)]
"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou mayst know me fully, fixing thy mind on me, practising devotion, and taking refuge in me. I will now, without leaving anything speak to thee about knowledge and experience, knowing which there would be left nothing in this world (for thee) to know. One among thousands of men striveth for perfection. Of those even that are assiduous and have attained to perfection, only some one knoweth me truly.[203] Earth, water, fire, air, space, mind, also understanding, and consciousness,--thus hath my nature been divided eight-fold. This is a lower (form of my) nature. Different from this, know there is a higher (form of my) nature which is animate, O thou of mighty arms, and by which this universe is held.[204] Know that all creatures have these for their source. I am the source of evolution and also of the dissolution of the entire universe. There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all this like a row of pearls on a string. Taste I am in the waters, O soil of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men. I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics. Know me, O son of Pritha, to be the eternal seed of all beings. I am the intelligence of all creatures endued with intelligence, the glory of all glorious objects. I am also the strength of all that are endued with strength, (myself) freed from desire and thirst, and, O bull of Bharata's race, am the desire, consistent with duty, in all creatures.[205] And all existences which are of the quality of goodness, and which are of the quality of passion and quality of darkness, know that they are, indeed, from me. I am, however, not in them, but they are in me. This entire universe, deluded by these three entities consisting of (these) three qualities knoweth not me that am beyond them and undecaying; since this illusion of mine, depending on the (three) qualities, is exceedingly marvellous and highly difficult of being transcended. They that resort to me alone cross this illusion.[206] Doers of evil, ignorant men, the worst of their species, robbed of their knowledge by (my) illusion and wedded to the state of demons, do not resort to me. Four classes of doers of good deeds worship me, O Arjuna, viz., he that is distressed, that is possessed of knowledge, being always devoted and having his faith in only One, is superior to the rest, for unto the man of knowledge I am dear above everything, and he also is dear to me. All these are noble. But the man of knowledge is regarded (by me) to be my very self, since he, with soul fixed on abstraction, taketh refuge in me as the highest goal. At the end of many births, the man possessed of knowledge attaineth to me, (thinking) that Vasudeva is all this. Such a high-souled person, however, is exceedingly rare. They who have been robbed of knowledge by desire, resort to their godheads, observant of diverse regulations and controlled by their own nature.[207] Whatever form, (of godhead or myself) any worshipper desireth to worship with faith, that faith of his unto that (form) I render steady. Endued with that faith, he payeth his adorations to that (form), and obtaineth from that all his desire, since all those are ordained by me.[208] The fruits, however, of those persons endued with little intelligence are perishable. They that worship the divinities, go to the divinities, (while) they that worship me come even to me.[209] They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher.[210] Shrouded by the illusion of my inconceivable power, I am not manifest to all. This deluded world knoweth not me that I am unborn and undecaying. I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me. All creatures, O chastiser of foes, are deluded at the time of their birth by the delusion, O Bharata, of pairs of opposites arising from desire and aversion. But those persons of meritorious deeds whose sins have attained their end, being freed from the delusion of pairs of opposites, worship me, firm in their vow (of that worship). Those who, taking refuge in me, strive for release from decay and death, know Brahman, the entire Adhyatma, and action.[211] And they who know me with the Adhibhuta, the Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me at the time of their departure (from this world).[212]
SECTION XXXII [(Bhagavad Gita Chapter VIII)]
"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O best of male beings? What also has been said to be Adhibhuta, and what is called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer of Madhu? And how at the time of departure art thou to be known by those that have restrained their self'?--
"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma is said to be its own manifestation. The offering (to any godhead in a sacrifice) which causeth the production and development of all--this is called action.[213] Remembering me alone in (his) last moments, he that, casting off his body, departeth (hence), cometh into my essence. There is no doubt in this. Whichever form (of godhead) one remembereth when one casteth off, at the end, (his) body, unto that one he goeth, O son of Kunti, having habitually meditated on it always. Therefore, think of me at all times, and engage in battle. Fixing thy mind and understanding on me, thou wilt, without doubt, come even to me. Thinking (of the Supreme) with a mind not running to other objects and endued with abstraction in the form of uninterrupted application, one goeth, O son of Pritha, unto the Divine and Supreme male Being. He who at the time of his departure, with a steady mind, endued with reverence, with power of abstraction, and directing the life-breath called Prana between the eye-brows, thinketh of that ancient seer, who is the ruler (of all), who is minuter than the minutest atom, who is the ordainer of all, who is inconceivable in form, and who is beyond all darkness, cometh unto that Divine and Supreme Male Being, I will tell thee in brief about that seat which persons conversant with the Vedas declare to be indestructible, which is entered by ascetics freed from all longings, and in expectation of which (people) practise the vows of Brahmacharins. Casting off (this) body, he who departeth, stopping up all the doors, confining the mind within the heart, placing his own life-breath called Prana between the eye-brows, resting on continued meditation, uttering this one syllable Om which is Brahman, and thinking of me, attaineth to the highest goal.[214] He who always thinketh of me with mind ever withdrawn from all other objects, unto that devotee always engaged on meditation, I am, O Partha, easy of access. High-souled persons who have achieved the highest perfection, attaining to me, do not incur re-birth which is the abode of sorrow and which is transient, All the worlds, O Arjuna, from the abode of Brahman downwards have to go through a round of births, on attaining to me, however, O son of Kunti, there is no re-birth.[215] They who know a day of Brahman to end after a thousand Yugas, and a night (of his) to terminate after a thousand Yugas are persons that know day and night.[216] On the advent of (Brahman's) day everything that is manifest springeth from the unmanifest; and when (his) night cometh, into that same which is called unmanifest all things disappear. That same assemblage of creatures, springing forth again and again, dissolveth on the advent of night, and springeth forth (again), O son of Pritha, when day cometh, constrained (by the force of action, etc.)[217]. There is, however, another entity, unmanifest and eternal, which is beyond that unmanifest, and which is not destroyed when all the entities are destroyed. It is said to be unmanifest and indestructible. They call it the highest goal, attaining which no one hath to come back. That is my Supreme seat. That Supreme Being, O son of Pritha, He within whom are all entities, and by whom all this is permeated, is to be attained by reverence undirected to any other object. I will tell thee the times, O bull of Bharata's race, in which devotees departing (from this life) go, never to return, or to return. The fire, the Light, the day, the lighted fortnight, the six months of the northern solstice, departing from here, the persons knowing Brahma go through this path to Brahma.[218] Smoke, night, also the dark-fortnight (and) the six months of the southern solstice, (departing) through this path, devotee, attaining to the lunar light, returneth. The bright and the dark, these two paths, are regarded to be the eternal (two paths) of the universe. By the one, (one) goeth never to return; by the other, one (going) cometh back. Knowing these two paths, O son of Pritha, no devotee is deluded. Therefore, at all times, be endued with devotion, O Arjuna. The meritorious fruit that is prescribed for the (study of the) Vedas, for sacrifices, for ascetic austerities and for gifts, a devotee knowing all this (that hath been said here), attaineth to it all, and (also) attaineth the Supreme and Primeval seat.'
SECTION XXXIII [(Bhagavad Gita Chapter IX)]
"The Holy One said, 'Now I will tell thee that art without envy that most mysterious knowledge along with experience, knowing which thou wilt be freed from evil. This is royal science, a royal mystery, highly cleansing, directly apprehensible, consistent with the sacred laws, easy to practise, (and) imperishable. Those persons, O chastiser of foes, who have no faith in this sacred doctrine, not attaining to me, return to the path of this world that is subject to destruction. This entire universe is pervaded by me in my unmanifest form. All entities are in me, but I do not reside in them. Nor yet are all entities in me. Behold my divine power. Supporting all entities and producing all entities, myself doth not (yet) reside in (those) entities. As the great and obiquitious atmosphere always occupieth space, understand that all entities reside in me in the same way.[219] All entities, O son of Kunti, attain to my nature at the close of a Kalpa. I create them again at the beginning of a Kalpa.[220] Regulating my own (independent) nature I create again and in this whole assemblage of entities which is plastic in consequence of its subjection to nature.[221] Those acts, however, O Dhananjaya, do not fetter me who sitteth as one unconcerned, being unattached to those acts (of creation). Through me, the overlooker, primal nature produceth the (universe of) mobiles and immobiles. For the reason, O son of Kunti, the universe passeth through its rounds (of birth and destruction).[222] Not knowing my supreme nature of the great lord of all entities, ignorant people of vain hopes, vain acts, vain knowledge, confounded minds, wedded to the delusive nature of Asuras and Rakshasas, disregard me (as one) that hath assumed a human body. But high-souled ones, O son of Pritha, possessed of divine nature, and with minds directed to nothing else, worship me, knowing (me) to be the origin of all entities and undestructible. Always glorifying me, (or) striving with firm vows, (or) bowing down to me, with reverence and ever devoted, (they) worship me.[223] Others again, performing the sacrifice of knowledge, worship me, (some) as one, (some) as distinct, (some) as pervading the universe, in many forms.[224] I am the Vedic sacrifice, I am the sacrifice enjoined in the Smritis, I am Swadha, I am the medicament produced from herbs; I am the mantra, I am the sacrificial libation, I am the fire, and I am the (sacrificial) offering.[225] I am the father of this universe, the mother, the creator, grandsire; (I am) the thing to be known, the means by which everything is cleaned, the syllable Om, the Rik, the Saman and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the abode, the refuge, the friend, the source, the destruction, the support, the receptacle; and the undestructible seed. I give heat, I produce and suspend rain; I am immortality, and also death; and I am the existent and the non-existent, O Arjuna. They who know the three branches of knowledge, also drink the Soma juice, and whose sins have been cleansed worshipping me by sacrifices, seek admission into heaven; and these attaining to the sacred region of the chief of the gods, enjoy in heaven the celestial pleasure of the gods. Having enjoyed that celestial world of vast extent, upon exhaustion of their merit they re-enter the mortal world. It is thus that they who accept the doctrines of the three Vedas and wish for objects of desires, obtain going and coming. Those persons who, thinking (of me) without directing their minds to anything else, worship me, of those who are (thus) always devoted (to me)--I make them gifts and preserve what they have. Even those devotees who, endued with faith worship other godheads even they, O son of Kunti, worship me alone, (though) irregularly.[226] I am the enjoyer, as also the lord, of all sacrifices. They, however, do not know me truly; hence they fall off (from heaven). They whose vows are directed to the Pitris attain to the Pitris; who direct (their) worship to the inferior spirits called Bhutas attain to Bhutas; they who worship me, attain even to myself. They who offer me with reverence, leaf, flower, fruit, water--that offered with reverence, I accept from him whose self is pure.[227] Whatever thou dost, whatever eatest, whatever drinkest, whatever givest, whatever austerities thou performest, manage it in such a way, O son of Kunti, that it may be an offering to me. Thus mayst thou be freed from the fetters of action having good and evil fruits. With self endued with renunciation and devotion, thou wilt be released and will come to me. I am alike to all creatures; there is none hateful to me, none dear. They, however, who worship me with reverence are in me and I also am in them. If even a person of exceedingly wicked conduct worshippeth me, without worshipping any one else, he should certainly be regard as good, for his efforts are well-directed. (Such a person) soon becometh of virtuous soul, and attaineth to eternal tranquillity. Know, O son of Kunti, that none devoted to me is ever lost. For, O son of Pritha, even they who may be of sinful birth, women, Vaisyas, and also Sudras, even they, resorting to me, attain to the supreme goal. What then (shall I say) of holy Brahmanas and saints who are my devotees? Having come to this transient and miserable world, be engaged in my worship.[228] Fix thy mind on me; be my devotee, my worshipper; bow to me; and thus making me thy refuge and applying thy self to abstraction, thou wilt certainly come to me.'
SECTION XXXIV [(Bhagavad Gita Chapter X)]
"The Holy One said, 'Once more still, O mighty-armed one, listen to my supernal words which, from desire of (thy) good, I say unto thee that wouldst be pleased (therewith).[229] The hosts of gods know not my origin, nor the great Rishis, since I am, in every way, the source of the gods and the great Rishis.[230] He that knoweth me as the Supreme Lord of the worlds, without birth and beginning, (he), undeluded among mortals, is free from all sins. Intelligence, knowledge, the absence of delusion, forgiveness, truth, self-restraint, and tranquillity, pleasure, pain, birth, death, fear, and also security, abstention from harm, evenness of mind, contentment, ascetic austerities, gift, fame, infamy, these several attributes of creatures arise from me. The Seven great Rishis, the four Maharishis before (them), and the Manus, partaking of my nature, were born from my mind, of whom in this world are these offsprings.[231] He that knoweth truly this pre-eminence and mystic power of mine, becometh possessed of unswerving devotion. Of this (there is) no doubt. I am the origin of all things, from me all things proceed. Thinking thus, the wise, endued with my nature, worship me.[232] Their hearts on me, their lives devoted to me, instructing one another, and gloryfying me they are ever contented and happy.[233] Unto them always devoted, and worshipping (me) with love, I give that devotion in the form of knowledge by which they come to me.[234] Of them, for compassion's sake. I destroy the darkness born of ignorance, by the brilliant lamp of knowledge, (myself) dwelling in their souls.'
"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the Holiest of the Holy, the eternal Male Being Divine, the First of gods Unborn, the Lord. All the Rishis proclaim thee thus, and also the celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also tellest me (so). All this that thou tellest me, O Kesava, I regard as true since, O Holy One, neither the gods nor the Danavas understand thy manifestation. Thou only knowest thyself by thyself. O Best of Male Beings. O Creator of all things; O Lord of all things, O God of gods, O Lord of the Universe, it behoveth thee to declare without any reservation, those divine perfections of thine by which perfections pervading these worlds thou abidest. How shall I, ever meditating, know thee, O thou of mystic powers, in what particular states mayst thou, O Holy One, be meditated upon by me?[235] Do thou again, O Janardana, copiously declare thy mystic powers and (thy) perfections, for I am never satiated with hearing thy nectar-like words."
"The Holy One said,--'Well, unto thee I will declare my divine perfections, by means of the principal ones (among them), O chief of the Kurus, for there is no end to the extent of my (perfections).[236] I am the soul, O thou of curly hair, seated in the heart of every being, I am the beginning, and the middle, and the end also of all beings. I am Vishnu among the Adityas, the resplendent Sun among all luminous bodies; I am Marichi among the Maruts, and the Moon among constellations.[237] I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses; I am the intellect in (living) beings. I am Sankara among the Rudras, the Lord of treasures among the Yakshas and the Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked (mountains). [238] Know me, O son of Pritha, to be Vrihaspati, the chief of household priests. I am Skanda among commanders of forces. I am Ocean among receptacles of water. I am Bhrigu among the great Rishis, I am the One, undestructible (syllable Om) among words. Of sacrifices I am the Japa-sacrifice.[239] Of immobiles I am the Himavat. I am the figtree among all trees, I am Narada among the celestial Rishis. I am Chitraratha among the Gandharvas and the ascetic Kapila among ascetics crowned with Yoga success. Know me to be Uchchaisravas among horses, brought forth by (the churning for) nectar, Airavata among princely elephants, and the king among men. Among weapons I am the thunderbolt, among cows I am (she called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki among serpents.[240] I am Ananta among Nagas, I am Varuna among acquatic beings, I am Aryaman among the Pitris, and Yama among those that judge and punish.[241] I am Prahlada among the Daityas, and Time among things that count. I am the lion among the beasts, and Vinata's son among winged creatures. Of purifiers I am the wind. I am Rama among wielders of weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among streams.[242] Of created things I am the beginning and the end and also the middle, O Arjuna. I am the knowledge of Supreme Spirit among all kinds of knowledge, and the disputation among disputants.[243] Among all letters I am the letter A, and (the compound called) Dwanda among all compounds. I am also Time Eternal, and I am the Ordainer with face turned on every side.[244] I am Death that seizeth all, and the source of all, that is to be. Among females, I am Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of the seasons (I am) that which is productive of flowers.[245] I am the game of dice of them that cheat, and the splendour of those that are splendid. I am Victory, I am Exertion, I am the goodness of the good. I am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu. I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod of those that chastise, I am the Policy of those that seek victory. I am silence among those that are secret. I am the Knowledge of those that are possessed of Knowledge. That which is the Seed of all things, I am that, O Arjuna. There is nothing mobile or immobile, which can exist without me. There is no end, O chastiser of foes, of my divine perfections. This recital of the extent of (those) perfections hath been uttered by me by way (only) of instancing them. Whatever of exalted things (there is) or glorious, or strong, understand thou that everything is born of a portion of my energy. Or rather, what hast thou to do, by knowing all this in detail, O Arjuna? Supporting this entire universe with only a portion (of myself), I stand.[246]"
SECTION XXXV [(Bhagavad Gita Chapter XI)]
"Arjuna said,--'This discourse about the supreme mystery, called Adhyatman, which thou hast uttered for my welfare, hath dispelled my delusion.[247] For I have heard at large from thee of the creation and dissolution of beings, O thou of eyes like lotus petals, and also of thy greatness that knoweth no deterioration. What thou hast said about thyself, O great Lord, is even so. O best of Male Beings, I desire to behold thy sovereign form. If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self.[248]'
"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape. Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee). Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see.[249] Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'"
Sanjaya continued,--"Having said this, O monarch, Hari, the mighty Lord of mystic power, then revealed to the son of Pritha his Supreme sovereign form, with many mouths and eyes, many wonderous aspects, many celestial ornaments, many celestial weapons uplifted, wearing celestial garlands and robes, (and) with unguents of celestial fragrance, full of every wonder, resplendent, infinite, with faces turned on all sides.[250] If the splendour of a thousand suns were to burst forth at once in the sky, (then) that would be like the splendour of that Mighty One. The son of Pandu then beheld there in the body of that God of gods the entire universe divided and sub-divided into many parts, all collected together.[251] Then Dhananjaya, filled with amazement, (and) with hair standing on end, bowing with (his) head, with joined hands addressed the God.
"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts of creatures, (and) Brahman seated on (his) lotus seat, and all the Rishis and the celestial snakes. I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form. Bearing (thy) diadem, mace, and discus, a mass of energy, glowing on all sides, do I behold thee that art hard to look at, endued on all sides with the effulgence of the blazing fire or the Sun, (and) immeasurable. Thou art indestructible, (and) the Supreme object of this universe. Thou art without decay, the guardian of eternal virtue. I regard thee to be the eternal (male) Being. I behold thee to be without beginning, mean, end, to be of infinite prowess, of innumerable arms, having the Sun and the Moon for thy eyes, the blazing fire for thy mouth, and heating this universe with energy of thy own. For the space betwixt heaven and earth is pervaded by Thee alone, as also all the points of the horizon. At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth. For these hosts of gods are entering thee. Some, afraid, are praying with joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas praise Thee with copious hymns of praise.[252] The Rudras, the Adityas, the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty form with many mouths and eyes, O mighty-armed one, with innumerable arms, thighs and feet, many stomachs, (and) terrible in consequence of many tusks, all creatures are frightened and I also. Indeed, touching the very skies, of blazing radiance, many-hued, mouth wide-open, with eyes that are blazing and large, beholding thee, O Vishnu, with (my) inner soul trembling (in fright), I can no longer command courage and peace of mind. Beholding thy mouths that are terrible in consequence of (their) tusks, and that are fierce (as the all-destroying fire at the end of the Yuga), I cannot recognise the points of the horizon nor can I command peace of mind. Be gracious, O God of gods, O thou that art the refuge of the Universe. And all these sons of Dhritarashtra, together with the hosts of kings, and Bhishma, and Drona, and also this Suta's son (Karna), accompanied by even the principal warriors of our side, are quickly entering thy terrible mouths rendered fierce by thy tusks. Some, with their heads crushed, are seen striking at the interstices of (thy) teeth. As many currents of water flowing through different channels roll rapidly towards the ocean, so these heroes of the world of men enter thy mouths that flame all around. As moths with increasing speed rush for (their own) destruction to the blazing fire, so also do (these) people, with unceasing speed, enter thy mouths for (their) destruction. Swallowing all these men from every side, thou lickest them with thy flaming mouths. Filling the whole universe with (thy) energy, thy fierce splendours, O Vishnu, are heating (everything). Tell me who thou art of (such) fierce form. I bow to thee, O chief of the gods, be gracious to me. I desire to know thee that art the Primeval One, I do not understand thy action.'[253]
The Holy One said, "I am Death, the destroyer of the worlds, fully developed. I am now engaged in slaying the race of men. Without thee all these warriors standing in the different divisions shall cease to be.[254] Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy (this) swelling kingdom. By me have all these been already slain. Be only (my) instrument. O thou that can'st draw the bow with (even) the left hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic warriors, (already) slain by me, do thou slay. Be not dismayed, fight; thou shalt conquer in battle (thy) foes."
Sanjaya continued,--"Hearing these words of Kesava, the diadem-decked (Arjuna), trembling, (and) with joined-hands, bowed (unto him); and once more said unto Krishna, with voice choked up and overwhelmed with fear, and making his salutations (to him).--
Arjuna said, "It is meet, Hrishikesa, that the universe is delighted and charmed in uttering thy praise, and the Rakshasas flee in fear in all directions, and the hosts of the Siddhas bow down (to thee). And why should they not bow down to thee, O Supreme Soul, that are greater than even Brahman (himself), and the primal cause? O thou that art Infinite. O God of the gods, O thou that art the refuge of the universe, thou art indestructible, thou art that which is, and that which is not and that which is beyond (both). Thou art the First God, the ancient (male) Being, thou art the Supreme refuge of this universe. Thou art the Knower, thou art the Object to be known, thou art the highest abode. By thee is pervaded this universe, O thou of infinite form.[255] Thou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee a thousand times, and again and yet again obeisance to thee. Obeisance to thee in front, and also from behind. Let obeisance be to thee from every side, O thou that art all. Thou art all, of energy that is infinite, and prowess that is immeasurable. Thou embracest the All. Regarding (thee) a friend whatever hath been said by me carelessly, such as--O Krishna, O Yadava, O friend,--not knowing this thy greatness from want of judgement or from love either, whatever disrespect hath been shown thee for purpose of mirth, on occasions of play, lying, sitting, (or) at meals, while alone or in the presence of others, O undeteriorating one, I beg thy pardon for it, that art immeasurable. Thou art the father of this universe of mobiles and immobiles. Thou art the great master deserving of worship. There is none equal to thee, how can there be one greater? O thou whose power is unparalleled in even three worlds?[256] Therefore bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O adorable one. It behoveth thee. O God, to bear (my faults) as a father (his) son's, a friend (his) friend's, a lover (his) loved one's. Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind hath been troubled, with fear. Show me that (other ordinary) form, O God. Be gracious, O Lord of the gods, O thou that art the refuge of the universe. (Decked) in diadem, and (armed) with mace, discus in hand, as before, I desire to behold thee. Be of that same four-armed form, O thou of a thousand arms, thou of universal form."
"The Holy One said, 'Pleased with thee, O Arjuna, I have, by my (own) mystic power, shown thee this supreme form, full of glory, Universal, Infinite, Primeval, which hath been seen before by none save thee. Except by thee alone, hero of Kuru's race, I cannot be seen in this form in the world of men by any one else, (aided) even by the study of the Vedas and of sacrifices, by gifts, by actions, (or) by the severest austerities.[257] Let no fear be thine, nor perplexity of mind at seeing this awful form of mine. Freed from fear with a joyful heart, thou again see Me assuming that other form.'"
Sanjaya continued,--"Vasudeva, having said all this to Arjuna, once more showed (him) his own (ordinary) form, and that High-Souled one, assuming once more (his) gentle form, comforted him who had been afflicted."
"Arjuna said, 'Beholding this gentle human form of thine, O Janardana, I have now become of right mind and have come to my normal state.'
"The Holy One said, 'This form of mine which thou hast seen is difficult of being seen. Even the gods are always desirous of becoming spectators of this (my) form. Not by the Vedas, nor by austerities, nor by gifts, nor by sacrifices, can I be seen in this form of mine which thou hast seen. By reverence, however, that is exclusive (in its objects), O Arjuna, I can in this form be known, seen truly, and attained to, O chastiser of foes. He who doth everything for me, who hath me for his supreme object, who is freed from attachment, who is without enmity towards all beings, even he, O Arjuna, cometh to me.'
SECTION XXXVI [(Bhagavad Gita Chapter XII)]
"Arjuna said, 'Of those worshippers who, constantly devoted, adore thee, and those who (meditate) on thee as the Immutable and Unmanifest, who are best acquainted with devotion.'
"The Holy One said, 'Fixing (their) mind on me, they that constantly adore me, being endued (besides) with the highest faith, are deemed by me to be the most devoted. They, however, who worship the Immutable, the Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the Immutable, the Eternal, who, restraining the entire group of the senses, are equal-minded in respect of all around and are engaged in the good of all creatures, (also) attain to me. The trouble is the greater for those whose minds are fixed on the Unmanifest; for the path to the Unmanifest is hard to find by those that are embodied. They (again) who, reposing all action on me (and) regarding me as their highest object (of attainment), worship me, meditating on me with devotion undirected to anything else, of them whose minds are (thus) fixed on me, I, without delay, become the deliverer from the ocean of (this) mortal world. Fix thy heart on me alone, place thy understanding on me, Hereafter then shalt thou dwell in me. (There is) no doubt (in this).[258] If however, thou art unable to fix thy heart steadily on me, then, O Dhananjaya, strive to obtain me by devotion (arising) from continuous application. If thou beest unequal to even (this) continuous application, then let actions performed for me be thy highest aim. Even performing all thy acts for my sake, thou wilt obtain perfection. If even this thou art unable to do, then resorting to devotion in me, (and) subduing thy soul, abandon the fruit of all actions. Knowledge is superior to application (in devotion); meditation is better than knowledge; the abandonment of the fruit of reaction (is better) than meditation, and tranquillity (results) immediately from abandonment. He who hath no hatred for any creature, who is friendly and compassionate also, who is free from egoism, who hath no vanity, attachment, who is alike in pleasure and pain, who is forgiving, contented, always devoted, of subdued, soul, firm of purpose, with heart and understanding fixed on me, even he is dear to me. He through whom the world is not troubled, (and) who is not troubled by the world, who is free from joy, wrath, fear and anxieties, even he is dear to me. That devotee of mine who is unconcerned, pure, diligent, unconnected (with worldly objects), and free from distress (of mind), and who renounceth every action (for fruit), even he is dear to me.[259] He who hath no joy, no aversion, who neither grieveth nor desireth, who renounceth both good and evil, (and) who is full of faith in me, even he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, (and pleasure and pain), who is free from attachment, to whom censure and praise are equal, who is taciturn, who is contented with anything that cometh (to him), who is homeless, of steady mind and full of faith, even that man is dear to me. They who resort to this righteousness (leading to) immortality which hath been (already) declared,--those devotees full of faith and regarding me as the highest object (of their acquisition) are the dearest to me.'
SECTION XXXVII [(Bhagavad Gita, Chapter XIII)]
"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned call Kshetrajna.[260] Know me, O Bharata, to be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be (true) knowledge. What that Kshetra (is), and what (it is) like, and what changes it undergoes, and whence (it comes), what is he (viz., Kshetrajna), and what his powers are, hear from me in brief. All this hath in many ways been sung separately, by Rishis in various verses, in well-settled texts fraught with reason and giving indications of Brahman. The great elements, egoism, intellect, the unmanifest (viz., Prakriti), also the ten senses, the one (manas), the five objects of sense, desire, aversion, pleasure, pain, body consciousness, courage,--all this in brief hath been declared to be Kshetra in its modified form. Absence of vanity, absence of ostentation, abstention from injury, forgiveness, uprightness, devotion to preceptor, purity, constancy, self-restraint, indifference to objects of sense, absence of egoism, perception of the misery and evil of birth, death, decrepitude and disease,[261] freedom from attachment, absence of sympathy for son, wife, home, and the rest, and constant equanimity of heart on attainment of good and evil, unswerving devotion to me without meditation on anything else, frequenting of lonely places, distaste for concourse of men,[262] constancy in the knowledge of the relation of the individual self to the supreme, perception of the object of the knowledge of truth,--all this is called Knowledge; all that which is contrary to this is Ignorance.[263] That which is the object of knowledge I will (now) declare (to thee), knowing which one obtaineth immortality. [It is] the Supreme Brahma having no beginning, who is said to be neither existent nor non-existent; whose hands and feet are on all sides, whose eyes, heads and faces are on all sides, who dwells pervading everything in the world, who is possessed of all the qualities of the senses (though) devoid of the senses, without attachment (yet) sustaining all things, without attributes (yet) enjoying (a) all attributes,[264] without and within all creatures, immobile and mobile, not knowable because of (his) subtlety, remote yet near, undistributed in all beings, (yet) remaining as if distributed, who is the sustainer of (all) beings, the absorber and the creator (of all); who is the light of all luminous bodies, who is said to be beyond all darkness; who is knowledge, the Object of knowledge, the End of knowledge and seated in the hearts of all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been declared (to thee) in brief. My devotee, knowing (all) this, becomes one in spirit with me. Know that Nature and Spirit are both without beginning (and) know (also) that all modifications and all qualities spring from Nature.[265] Nature is said to be the source of the capacity of enjoying pleasures and pains.[266] For Spirit, dwelling in nature enjoyeth the qualities born of Nature. The cause of its births in good or evil wombs is (its) connection with the qualities.[267] The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the mighty lord, and also the Supreme Soul.[268] He who thus knows Spirit, and Nature, with the qualities, in whatever state he may be, is never born again. Some by meditation behold the self in the self by the self; others by devotion according to the Sankhya system; and others (again), by devotion through works. Others yet not knowing this, worship, hearing of it from others. Even these, devoted to what is heard, cross over death.[269] Whatever entity, immobile or mobile, cometh into existence, know that, O bull of Bharata's race, to be from the connection of Kshetra and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling alike in all beings, the Imperishable in the Perishable. For seeing the Lord dwelling alike everywhere, one doth not destroy[270] himself by himself, and then reacheth the highest goal. He seeth (truly) who seeth all actions to be wrought by nature alone in every way and the self likewise to be not the doer. When one seeth the diversity of entities as existing in one, and the issue (everything) from that (One), then is one said to attain to Brahma. This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body. As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted.[271] As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme.[272]
SECTION XXXVIII [(Bhagavad Gita Chapter XIV)]
"The Holy One said, 'I will again declare (to thee) that supernal science of sciences, that excellent science, knowing which all the munis have attained to the highest perfection from (the fetters of) this body.[273] Resorting to this science, and attaining to my nature, they are not reborn even on (the occasion of) a (new) creation and are not disturbed at the universal dissolution. The mighty Brahma is a womb for me. Therein I place the (living) germ. Thence, O Bharata, the birth of all beings taketh place. Whatever (bodily) forms, O son of Kunti, are born in all wombs, of them Brahma is the mighty womb, (and) I the seed-imparting Sire.[274] Goodness, passion, darkness, these qualities, born of nature, bind down, O thou of mighty arms, the eternal embodied [soul] in the body.[275] Amongst these, Goodness, from its unsullied nature, being enlightening and free from misery, bindeth (the soul), O sinless one, with the attainment of happiness and of knowledge. Know that passion, having desire for its essence, is born of thirst and attachment. That, O son of Kunti, bindeth the embodied (soul) by the attachment of work. Darkness, however, know, is born of ignorance, (and) bewilders all embodied [soul]. That bindeth, O Bharata, by error, indolence, and sleep. Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth with work; but darkness, veiling knowledge, uniteth with error. Passion and darkness, being repressed, Goodness remaineth, O Bharata. Passion and goodness (being repressed), darkness (remaineth); (and) darkness and goodness (being repressed), passion (remaineth). When in this body, in all its gates, the light of knowledge is produced, then should one know that goodness hath been developed there. Avarice, activity, performance of works, want of tranquillity, desire,--these, O bull of Bharata's race, are born when passion is developed. Gloom, inactivity, error, and delusion also,--these, O son of Kuru's race, are born when darkness is developed. When the holder of a body goeth to dissolution while goodness is developed, then he attaineth to the spotless regions of those that know the Supreme. Going to dissolution when passion prevails, one is born among those that are attached to work. Likewise, dissolved during darkness, one is born in wombs that beget the ignorant. The fruit of good action is said to be good and untainted. The fruit, however, of passion, is misery; (and) the fruit of Darkness is ignorance. From goodness is produced knowledge; from passion, avarice; (and) from darkness are error and delusion, and also ignorance. They that dwell in goodness go on high; they that are addicted to passion dwell in the middle; (while) they that are of darkness, being addicted to the lowest quality, go down. When an observer recognises none else to be an agent save the qualities, and knows that which is beyond (the qualities), he attaineth to my nature. The embodied [soul], by transcending these three qualities which constitute the source of all bodies, enjoyeth immortality, being freed from birth, death, decrepitude, and misery.'[276]
"Arjuna said, 'What are indications, O Lord, of one who hath transcended these three qualities? What is his conduct? How also doth one transcend these three qualities?"
"The Holy One said, 'He who hath no aversion for light, activity, and even delusion, O son of Pandu, when they are present, nor desireth them when they are absent,[277] who, seated as one unconcerned, is not shaken by those qualities; who sitteth and moveth not, thinking that it is the qualities (and not he) that are engaged (in their respective functions); to whom pain and pleasure are alike, who is self-contained, and to whom a sod of earth, a stone, and gold are alike; to whom the agreeable and the disagreeable are the same; who hath discernment; to whom censure and praise are the same; to whom honour and dishonour are the same; who regardeth friend and foe alike; who hath renounced all exertion--is said to have transcended the qualities. He also who worshippeth Me with exclusive devotion, he, transcending those qualities, becometh fit for admission into the nature of Brahma. For I am the stay of Brahma, of immortality, of undestructibility, of eternal piety, and of unbroken felicity.'[278]
SECTION XXXIX [(Bhagavad Gita Chapter XV)]
"The Holy One said, 'They say that the Aswattha, having its roots above and branches below, is eternal, its leaves are the Chhandas. He who knoweth it, knoweth the Vedas.[279] Downwards and upwards are stretched its branches which are enlarged by the qualities; its sprouts are the objects of senses. Downwards its roots, leading to action, are extended to this world of men.[280] Its form cannot here (below) be thus known, nor (its) end, nor (its) beginning, nor (its) support. Cutting, with the hard weapon of unconcern, this Aswattha of roots firmly fixed, then should one seek for that place repairing whither one returneth not again (thinking)--I will seek the protection of that Primeval Sire from whom the ancient course of (worldly) life hath flowed.--Those that are free from pride and delusion, that have subdued the evil of attachment, that are steady in the contemplation of the relation of the Supreme to the individual self, from whom desire hath departed, freed from the pairs of opposites known by the names of pleasure and pain (and the like), repair, undeluded, to that eternal seat. The sun lighteth not that [seat], nor the moon, nor fire. Whither going none returneth, that is my supreme seat. An eternal portion of Me is that which, becoming an individual soul in the world of life, draweth to itself the (five) senses with the mind as the sixth which all depend on nature. When the sovereign (of this bodily frame) assumeth or quitteth (a) body, it departeth taking away these, like the wind (taking away) perfumes from their seats. Presiding over the ear, the eye, (the organs of) touch, taste, and smell, and also over the mind, he enjoyeth all objects of senses. They that are deluded do not see (him) when quitting or abiding in (the body), when enjoying or joined to the qualities. They (however) see that have the eye of knowledge.[281] Devotees exerting (towards that end) behold him dwelling in themselves. They (however) that are senseless and whose minds are not restrained, behold him not, even while exerting (themselves).[282] That splendour dwelling in the sun which illumines the vast universe, that (which is) in the moon, and that (which is) in the fire, know that splendour to be mine. Entering into the earth I uphold creatures by my force; and becoming the juicy moon I nourish all herbs.[283] Myself becoming the vital heat (Vaiswanara) residing in the bodies of creatures that breathe, (and) uniting with the upward and the downward life-breaths, I digest the four kinds of food.[284] I am seated in the hearts of all. From Me are memory and knowledge and the loss of both. I am the objects of knowledge to be known by (the aid of) all the Vedas. I am the author of the Vedantas, and I alone am the knower of the Vedas.[285] There are these two entities in the world, viz., the mutable and the immutable. The mutable is all (these) creatures. The unchangeable one is called the immutable.[286] But there is another, the Supreme Being, called Paramatman, who was the Eternal Lord, pervading the three worlds, sustaineth (them) (and) since I transcend the mutable, and am higher than even the immutable; for this I am celebrated in the world (among men) and in the Veda as Purushottama (the Highest Being). He who, without being deluded, knoweth Me as this Highest Being,--he knowing all, O Bharata, worshippeth Me in every way.[287] Thus, O sinless one, hath this knowledge, forming the greatest of mysteries, been declared by Me (to thee). Knowing this, O Bharata, one will become gifted with intelligence, and will have done all he needs do.'
SECTION XL [(Bhagavad Gita Chapter XVI)]
"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the pursuit of) knowledge and Yoga meditation, gifts, self-restraint, sacrifice, study of the Vedas, ascetic penances, uprightness,[288] abstention from injury, truth, freedom from anger, renunciation, tranquillity, freedom from reporting other's faults, compassion for all creatures, absence of covetousness, gentleness, modesty, absence of restlessness, vigour, forgiveness, firmness, cleanliness, absence of quarrelsomeness, freedom from vanity,--these become his, O Bharata, who is born to godlike possessions. Hypocrisy, pride, conceit, wrath, rudeness and ignorance, are, O son of Pritha, his who is born to demoniac possessions. God-like possessions are deemed to be for deliverance; the demoniac for bondage. Grieve not, O son of Pandu, for thou art born to god-like possessions. (There are) two kinds of created beings in this world, viz., the god-like and the demoniac. The god-like have been described at length. Hear now, from me, O son of Pritha, about the demoniac. Persons of demoniac nature know not inclination or disinclination. Neither purity, nor good conduct, nor truth exist in them.[289] They say that the universe is void of truth, of guiding principle, (and) of ruler; produced by the union of one another (male and female) from lust, and nothing else. Depending on this view, these men of lost selves, little intelligence, and fierce deeds, these enemies (of the world), are born for the destruction of the universe.[290] Cherishing desires that are insatiable, and endued with hypocrisy, conceit and folly, they adopt false notions through delusion and engage in unholy practices. Cherishing boundless thoughts limited by death (alone), and regarding the enjoyment of (their ) desires as the highest end, they are persuaded that that is all. Fettered by the hundred nooses of hope, addicted to lust and wrath, they covet to obtain this wealth to-day,--This I will obtain later,--This wealth I have,--This (wealth) will be mine in addition,--This foe hath been slain by me,--I will slay even others,--I am lord,--I am the enjoyer,--I am successful, powerful, happy,--I am rich and of noble birth,--Who else is there that is like me?--I will sacrifice,--I will make gifts,--I will be merry,--thus deluded by ignorance,--tossed about by numerous thoughts, enveloped in the meshes of delusion, attached to the enjoyment of objects of desire, they sink into foul hell. Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices that are nominally so, with hypocrisy and against the (prescribed) ordinance. Wedded to vanity, power, pride, lust and wrath, these revilers hate Me in their own bodies and those of others. These haters (of Me), cruel, the vilest among men, and unholy, I hurl continually down into demoniac wombs. Coming into demoniac wombs, deluded birth after birth, they, O son of Kunti, without attaining to Me go down to the vilest state. Three-fold is the way to hell, ruinous to the self, viz., lust, wrath, likewise avarice. Therefore, these three, one should renounce. Freed from these three gates of darkness, a man, O son of Kunti, works out his own welfare, and then repairs to his highest goal. He who, abandoning the ordinances of the scriptures, acts only under the impulses of desire, never attains to perfection, nor happiness, nor the highest goal. Therefore, the scriptures should be thy authority in determining what should be done and what should not be done. It behoveth thee to do work here, having ascertained what hath been declared by the ordinances of the scriptures.'"
SECTION XLI [(Bhagavad Gita, Chapter XVII)]
"Arjuna said, 'What is the state, O Krishna, of those who abandoning the ordinance of the scriptures, perform sacrifices endued with faith? It is one of Goodness, or Passion, or Darkness?'
"The Holy One said, 'The faith of embodied (creatures) is of three kinds. It is (also) born of their (individual) natures. It is good, passionate, and dark. Hear now these. The faith of one, O Bharata, is conformable to his own nature. A being here is full of faith; and whatever is one's faith, one is even that. They that are of the quality of goodness worship the gods; they that are of the quality of passion (worship) the Yakshas and the Rakshasas; other people that are of the quality of darkness worship departed spirits and hosts of Bhutas. Those people who practise severe ascetic austerities not ordained by the scriptures, are given up to hypocrisy and pride, and endued with desire of attachment, and violence,--those persons possessed of no discernment, torturing the groups of organs in (their) bodies and Me also seated within (those) bodies,--should be known to be of demoniac resolves. Food which is dear to all is of three kinds. Sacrifice, penance, and gifts are likewise (of three kinds). Listen to their distinctions as follows. Those kinds of food that increase life's period, energy, strength, health, well-being, and joy, which are savoury, oleaginous, nutritive, and agreeable, are liked by God. Those kinds of food which are bitter, sour, salted, over-hot, pungent, dry, and burning, and which produce pain, grief and disease, are desired by the passionate. The food which is cold, without savour, stinking and corrupt, and which is even refuse, and filthy, is dear to men of darkness. That sacrifice is good which, being prescribed by the ordinance, is performed by persons, without any longing for the fruit (thereof) and the mind being determined (to it under the belief) that its performance is a duty. But that which is performed in expectation of fruit and even for the sake of ostentation, know that sacrifice, O chief of the sons of Bharata, to be of the quality of passion. That sacrifice which is against the ordinance, in which no food is dealt out, which is devoid of mantras (sacred verse), in which no fees are paid to the brahmanas assisting to it, and which is void of faith, is said to be of the quality of darkness. Reverence to the gods, regenerate ones, preceptors, and men of knowledge, purity, uprightness, the practices of a Brahmacharin, and abstention from injury, are said to constitute the penance of the body. The speech which causeth no agitation, which is true, which is agreeable and beneficial, and the diligent study of the Vedas, are said to be the penance of speech. Serenity of the mind, gentleness, taciturnity, self-restraint, and purity of the disposition,--these are said to be the penance of the mind. This three-fold penance performed with perfect faith, by men without desire of fruit, and with devotion, is said to be of the quality of goodness. That penance which is performed for the sake of (gaining) respect, honour, and reverence, with hypocrisy, (and) which is unstable and transient is said to be of the quality of passion. That penance which is performed under a deluded conviction, with torture of one's self, and for the destruction of another, is said to be of the quality of darkness. That gift which is given because it ought to be given, to one who cannot return any service for it, in a proper time, and to a proper person, is said to be of the quality of goodness. That, however, which is given reluctantly, for return of services (past or expected), or even with an eye to fruit,--that gift is said to be of the quality of passion. In an unfit place and at an unfit time, the gift that is made to an unworthy object, without respect, and with contempt, is said to be of the quality of darkness. OM, TAT, SAT, this is said to be the three-fold designation of Brahma. By that (Brahma), the Brahmanas and the Vedas, and the Sacrifices, were ordained of old. Therefore, uttering the syllable OM, the sacrifices, gifts, and penances, prescribed by the ordinance, of all utterers of Brahma begin. Uttering TAT, the various rites of sacrifice, penance, and gifts, without expectation of fruit, are performed by those that are desirous of deliverance. SAT is employed to denote existence and goodness. Likewise, O son of Pritha, the word SAT is used in any auspicious act. Constancy in sacrifices, in penances and in gifts, is also called SAT, and an act, too, for the sake of That is called SAT.[291] Whatever oblation is offered (to the fire), whatever is given away, whatever penance is performed, whatever is done, without faith, is, O son of Pritha, said to be the opposite of SAT; and that is nought both here and hereafter.[292]'
SECTION XLII [(Bhagavad Gita, Chapter XVIII)]
"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know the true nature, and also of abandonment, O lord of the senses distinctly, O slayer of Kesi.'[293]
"The Holy One said, 'The rejection of the works with desire is known by the learned as renunciation. The abandonment of the fruit of all work, the discerning call abandonment. Some wise men say that work (itself) should be abandoned as evil; others (say) that the works of sacrifice, gifts, and penance, should not be abandoned. As to that abandonment, listen to my decision, O best of the sons of Bharata, for abandonment, O tiger among men, hath been declared to be of three kinds. The works of sacrifice, gifts, and penance should not be abandoned. They should, indeed, be done. Sacrifice, gift, and penance, are the purifications of the wise. But even those works should be done, abandoning attachment and fruit. This, O son of Pritha, is my excellent and decided opinion. The renunciation of an act prescribed (in the scriptures) is not proper. Its abandonment (is) from delusion, (and) is (therefore,) declared to be of the quality of darkness.[294] (Regarding it) as (a source of) sorrow, when work is abandoned from (fear of) bodily pain, one making such an abandonment which is of the quality of passion never obtaineth the fruit of abandonment. (Regarding it) as one that should be done, when[295] work that is prescribed (in the scriptures) is done, O Arjuna, abandoning attachment and fruit also, that abandonment is deemed to be of the quality of goodness. Possessed of intelligence and with doubts dispelled, an abandoner that is endowed with the quality of goodness hath no aversion for an unpleasant action and no attachment to pleasant (ones).[296] Since actions cannot be absolutely abandoned by an embodied person, (therefore) he who abandons the fruit of actions is truly said to be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit hereafter for those that do not abandon. But there is none whatever for the renouncer.[297] Listen from me, O thou of mighty arms, to those five causes for the completion of all actions, declared in the Sankhya treating of the annihilation of actions.[298] (They are) substratum, agent, the diverse kinds of organs, the diverse efforts severally, and with them the deities as the fifth.[299] With body, speech, or mind, whatever work, just or the reverse, a man undertakes, these five are its causes. That being so, he that, owing to an unrefined understanding, beholdeth his own self as solely the agent, he, dull in mind, beholdeth not. He that hath no feeling of egoism, whose mind is not sullied, he, even killing all these people, killeth not, nor is fettered (by action).[300]--Knowledge, the object of knowledge, and the knower, form the three-fold impulse of action. Instrument, action, and the agent, form the three-fold complement of action.[301] Knowledge, action, and agent, are declared in the enumeration of qualities to be three-fold, according to the difference of qualities. Listen to those also duly.[302] That by which One Eternal Essence is viewed in all things, undivided in the divided, know that to be knowledge having the quality of goodness. That knowledge which discerneth all things as diverse essences of different kinds in consequence of their separateness, know that that knowledge hath the quality of passion. But that which is attached to (each) single object as if it were the whole, which is without reason, without truth, and mean, that knowledge hath been said to be of the quality of darkness. The action which is prescribed (by the scriptures), (done) without attachment, performed without desires and aversion, by one who longeth not for (its) fruit, is said to be of the quality of goodness. But that action which is done by one seeking objects of desire, or by one filled with egoism, and which is attended with great trouble, is said to be of the quality of passion. That action which is undertaken from delusion, without regard to consequences, loss, injury (to others), and (one's own) power also, is said to be of the quality of passion. The agent who is free from attachment, who never speaketh of himself, who is endued with constancy and energy, and is unmoved by success and defeat, is said to be of the quality of goodness. The agent who is full of affections, who wisheth for the fruit of actions, who is covetous, endued with cruelty, and impure, and who feeleth joy and sorrow, is declared to be of the quality of passion.[303] The agent who is void of application, without discernment, obstinate, deceitful, malicious, slothful, desponding, and procrastinating, is said to be of the quality of darkness.[304] Hear now, O Dhananjaya, the three-fold division of intellect and constancy, according to their qualities, which I am about to declare exhaustively and distinctly. The intellect which knoweth action and inaction, what ought to be done and what ought not to be done, fear and fearlessness, bondage and deliverance, is, O son of Pritha, of the quality of goodness. The intellect by which one imperfectly discerneth right and wrong, that which ought to be done and that which ought not to be done, is, O son of Pritha, of the quality of passion. That intellect which, shrouded by darkness, regardeth wrong to be right, and all things as reversed, is, O son of Pritha, of the quality of darkness. That unswerving constancy by which one controls the functions of the mind, the life-breaths, and the senses, through devotion, that constancy, is, O son of Pritha, of the quality of goodness.[305] But that constancy, O Arjuna, by which one holds to religion, desire, and profit, through attachment, desiring fruit, that constancy, O son of Pritha, is of the quality of passion. That through which an undiscerning person abandons not sleep, fear, sorrow, despondency, and folly, that constancy is deemed to be of the quality of darkness. Hear now from me, O bull of Bharata's race, of the three kinds of happiness. That in which one findeth pleasure from repetition (of enjoyment), which bringeth an end to pain, which is like poison first but resembleth nectar in the end, that happiness born of the serenity produced by a knowledge of self, is said to be of the quality of goodness.[306] That which is from the contact of the senses with their objects which resembleth nectar first but is like poison in the end, that happiness is held to be of the quality of passion. That happiness which in the beginning and its consequences deludeth the soul, and springeth from sleep, indolence, and stupidity, that is described to be of the quality of darkness. There is not, either on earth or heaven among the gods, the entity that is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O chastiser of foes, are distinguished by (these three) qualities born of nature. Tranquillity, self-restraint, ascetic austerities, purity, forgiveness, rectitude, knowledge, experience, and belief (in an existence hereafter),--these are the duties of Brahmanas, born of (their proper) nature. Bravery, energy, firmness, skill, not flying away from battle, liberality, the bearing of a ruler,--these are the duties of Kshatriyas, born of (their proper) nature. Agriculture, tending of cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the natural duty consists in servitude. Every man, engaged in his own duties, attains to perfection. Hear now how one obtains perfection by application to his duties. Him from whom are the movements of all beings, Him by whom all this is pervaded, worshipping him by (the performance of) one's own duty, one obtaineth perfection. Better is one's own duty though performed faultily than another's duty well-performed. Performing the duty prescribed by (one's own) nature, one incurreth no sin. One must not abandon, O son of Kunti, one's natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke. He whose mind is unattached everywhere, who hath subdued his self, and whose desire hath departed, obtaineth, through renunciation, the supreme perfection of freedom from work. Learn from me, only in brief, O son of Kunti, how one, having obtained (this kind of) perfection, attaineth to Brahma which is the supreme end of knowledge. Endued with a pure mind, and restraining his self by constancy, renouncing sound and other objects of sense, and casting off affection and aversion, he who resideth in a lonely place, eateth little, and restraineth speech, body, and mind, who is ever intent on meditation and abstraction, who hath recourse to indifference, who, abandoning egoism, violence, pride, lust, wrath, and (all) surroundings, hath been freed from selfishness and is tranquil (in mind), becometh fit for assimilation with Brahma. Becoming one with Brahma, tranquil in spirit, (such a) one grieveth not, desireth not; alike to all beings, he obtaineth the highest devotion to Me. By (that) devotion he truly understandeth Me. What I am, and who I am; then understanding Me truly, he entereth into Me forthwith. Even performing all actions at all times having refuge in Me, he obtaineth, through my favour, the seat that is eternal and imperishable. Dedicating in thy heart all actions to Me, being devoted to Me, resorting to mental abstraction, fix thy thoughts constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all difficulties through my grace. But if from self-conceit thou wilt not listen, thou wilt (then) utterly perish. If, having recourse to self-conceit, thou thinkest--I will not fight,--that resolution of thine would be vain, (for) Nature will constrain thee. That which, from delusion, thou dost not wish to do, thou wilt do involuntarily, bound by thy own duty springing from (thy own) nature. The Lord, O Arjuna, dwelleth in the region of the heart of beings, turning all beings as if mounted on a machine, by his illusive power. Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat. Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter. Reflecting on it fully, act as thou likest. Once more, listen to my supernal words, the most mysterious of all. Exceedingly dear art thou to Me, therefore, I will declare what is for thy benefit. Set thy heart on Me, become My devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I declare to thee truly, (for) thou art dear to Me. Forsaking all (religious) duties, come to Me as thy sole refuge. I will deliver thee from all sins. Do not grieve. This is not to be ever declared by thee to one who practiseth no austerities, to one who is not a devotee, to one who never waiteth on a preceptor, nor yet to one who calumniateth Me. He who shall inculcate this supreme mystery to those that are devoted to Me, offering Me the highest devotion, will come to Me, freed from (all his) doubts.[307] Amongst men there is none who can do Me a dearer service than he, nor shall any other on earth be dearer to Me than he. And he who will study this holy converse between us, by him will have been offered to Me the sacrifice of knowledge. Such is my opinion. Even the man who, with faith and without cavil, will hear it (read), even he freed (from re-birth), will obtain of the blessed regions of those that perform pious acts. Hath this, O son of Pritha, been heard by thee with mind undirected to any other objects? Hath thy delusion, (caused) by ignorance, been destroyed, O Dhananjaya?'
"Arjuna said, 'My delusion hath been destroyed, and the recollection (of what I am) hath been gained by me, O Undeteriorating one, through thy favour. I am now firm. My doubts have been dispelled. I will do thy bidding.'"
Sanjaya continued, "Thus I heard this converse between Vasudeva and the high-souled son of Pritha, (that is) wonderful and causeth the hair to stand on end. Through Vyasa's favour heard I this supreme mystery, this (doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared it in person. O King recollecting and (again) recollecting this wonderful (and) holy converse of Kesava and Arjuna, I rejoice over and over again. Recollecting again and again that wonderful form also of Hari, great is my amazement, O king, and I rejoice ever more. Thither where Krishna, the Lord of Yoga (is), thither where the great bowman (Partha) is, thither, in my opinion, are prosperity, and victory, and greatness, and eternal justice[308]'"
[End of the Bhagavad Gita]
SECTION XLIII
Sanjaya said,--"Beholding Dhananjaya then to take up once again (his) arrows and Gandiva, the mighty car-warriors (of the Pandava party) uttered a tremendous shout. And those heroes, viz., the Pandavas and the Somakas, and those who followed them, filled with joy, blew their sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were beaten and blown together, and the uproar made was very loud. And then, O ruler of men, there came the gods, with Gandharvas and the Pitris, and the hosts of Siddhas and Charanas, from desire of witnessing (the sight). And Rishis highly blessed came there in a body with him (Indra) of a hundred sacrifices at their head, for beholding that great slaughter. Then, O king, beholding the two armies, that looked like two oceans, ready for the encounter and continuously moving, the heroic king Yudhishthira, the Just, putting off his coat of mail and casting aside his excellent weapon and quickly descending from his car, with joined hands, proceeded on foot, eyeing the grandsire, with restrained speech, facing the east, towards the direction where the hostile host was (standing).[309] And seeing him proceed (thus), Dhananjaya, the son of Kunti, speedily alighting from his car, followed him, accompanied by his (other) brothers. And the Lord Vasudeva also followed him behind. And the principal kings too (of his army), filled with anxiety, followed in the same path.
"Arjuna said, 'What is this act of thine, O king, that abandoning thy brothers, thou proceedest on foot, face eastwards, to the hostile host?'
"Bhimasena said, 'Where wilt thou go, O king of kings, having cast off thy coat of mail and weapons, towards the warriors of the foe cased in mail, and leaving thy brothers, O ruler of earth?'
"Nakula said, 'Thou art my eldest brother, O Bharata, (beholding) thee proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt thou go?'
"Sahadeva said, 'When these hostile divisions, terrible and numerous, are here with whom we are to fight, whither dost thou go, O king, in the direction of our foes?'
Sanjaya continued, "Though thus addressed by his brothers, O son of Kuru's race, Yudhishthira of restrained speech said nothing but continued to proceed. Unto them (then), the high-souled Vasudeva of great wisdom smilingly said,--His object is known to me. Having paid his respects to all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he will fight the foe. It is heard in histories of olden times that he who, having paid his respects according to the ordinance unto his preceptors, revered in years and his kinsmen, fighteth with those that are his superiors, is sure to obtain victory in battle. Even that is my opinion.--When Krishna was saying this, among the ranks of Dhritarashtra's son, a loud uproar of Alas, and Oh arose, but the other (army) remained perfectly still. Beholding Yudhishthira, the heroic warriors of Dhritarashtra's Son conversed with one another saying,--'This one is an infamous wretch of his race. It is plain that this king is coming in terror towards Bhishma's side. Yudhishthira, with his brothers, hath become a seeker after (Bhishma's) shelter. When Dhananjaya, however, is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva also, why doth the (eldest) son of Pandu come (hither) in fear? Though celebrated in the world, this one, however, could never have been born in the Kshatriya order, since he is weak and his bosom is filled with fear (at the prospect) of battle.' Then those warriors all praised the Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved their garments. And, O monarch, all the warriors there (then) censured Yudhishthira with all his brothers and along with Kesava too. Then the Kaurava army, having said Fie to Yudhishthira, soon again, O monarch, became perfectly still,--What will this king say? What will Bhishma say in reply? What will Bhima boastful of his powers in battle, (say), and what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great was the curiosity then, O king, of both the armies in respect of Yudhishthira. The king (meanwhile), penetrating the hostile array bristling with arrows and darts, proceeded quickly towards Bhishma, surrounded by his brothers. Seizing his feet with his two hands, the royal son of Pandu then said unto Santanu's son Bhishma who was there ready for battle, (these words).
"Yudhishthira said, 'I salute thee, O invincible one. With thee we will do battle. Grant (us) thy permission in that matter. Give (us) also (thy) blessing."
"Bhishma said, 'If, O lord of the earth, thou hadst not, in this battle come to me thus, I would have, O great king, cursed thee, O Bharata, for bringing about thy defeat. I am gratified (with thee), O son. Do battle, and obtain victory, O son of Pandu, What else may be desired by thee, obtain thou in battle. Solicit also the boon, O son of Pritha, which thou desirest to have from us. If it happens so, O great king, then defeat will not be thine. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king. I have been bound by the Kauravas with (their) wealth. It is for this, O son of Kuru's race, that like a eunuch I am uttering these words, viz.,--Bound I am by the Kauravas with wealth. Battle excepted, what dost thou desire?[310]'
"Yudhishthira said, 'O thou of great wisdom, do thou, desirous of my welfare, from day to day, consult my interests. Do battle, however for the sake of the Kauravas. Even this is always my prayer (to thee).'
"Bhishma said, 'O king, O son of Kuru's race, what aid can I render thee in this? I shall, of course, fight for (thy) foes. Tell me what thou hast to say.'
"Yudhishthira said, 'Therefore, O Sire, I ask thee, I bow to thee, O grandsire, how shall we, in battle, vanquish thee that art invincible? Tell me this that is for my benefit, if indeed, thou seest any good in it."
"Bhishma said, 'I do not, O son of Kunti, see the person who, even if he were the chief of the celestials himself, can defeat me in battle when I fight.'
"Yudhishthira said, 'My salutations to thee, O grandsire. Therefore, do I ask thee (this). Tell us how thy own death may be compassed by foes in battle.'
"Bhishma said, 'I do not see the person, O sire, who can vanquish me in battle. The time also of my death is not yet come to me once again."
Sanjaya continued,--"Then, O son of Kuru's race, Yudhishthira, once more saluting him, accepted Bhishma's words with a bend of his head. And that mighty-armed one then proceeded towards the car of the preceptor ( Drona) through the midst of all the soldiers who were eyeing him, accompanied by his brothers. Then saluting Drona and walking round him, the king spoke to that invincible warrior words that were for his own benefit.[311]
"Yudhishthira said, 'I ask thee, O invincible one, how I may fight without incurring sin, and how, with thy permission, O regenerate one, I may vanquish all my foes?[312]
"Drona said, 'If, having resolved to fight, thou hadst not come to me (thus), I would have cursed thee. O king, for thy complete overthrow. I am, however, gratified, O Yudhishthira, and honoured by thee, O sinless one. I permit thee, fight and obtain victory. I will also fulfil thy wish. Say what thou hast to say. Under these circumstances, battle excepted, what dost thou wish? A man is the slave of wealth, but wealth is not one's slave. This is quite true, O king! Bound I have been with (their) wealth by the Kauravas! It is for this that like a eunuch I shall fight for the sake of the Kauravas. It is for this that like a eunuch I am uttering these words--Battle excepted, what dost thou wish? I shall fight for the sake of the Kauravas, but will pray for thy victory.'[313]
"Yudhishthira said, 'Pray for my victory, O regenerate one, and counsel what is for my good. Fight, however, for the Kauravas. This is the boon solicited by me.'
"Drona said, 'Victory, O king, is certain for thee that hast Hari for thy counsellor. I (also) grant thee that thou wilt vanquish thy foes in battle. Thither where righteousness is, thither is Krishna, and thither where Krishna is, thither is victory. Go, fight, O son of Kunti! Ask me, what shall I say unto thee?'
"Yudhishthira said, 'I ask thee, O foremost of regenerate ones, listen to what I have to say. How shall we in battle vanquish thee that art invincible?'
"Drona said, 'As long as I will fight, so long victory can never be thine. (Therefore) O king, seek with thy brothers, for my speedy slaughter.'
"Yudhishthira said, 'Alas, for this, O thou of mighty arms, tell (us) the means of thy death. O preceptor, prostrating myself I ask thee this. (My) salutations to thee."
"Drona said, 'The foe, O sire, I see not who may slay me while standing in battle I am engaged in fight, with wrath excited, and scattering (my) arrowy showers continually. Except when addrest for death O king, having abandoned my arms and withdrawn (in Yoga meditation) from surrounding sights, none will be able to slay me. This that I tell thee is true. I also tell thee truly that I will cast off my arms in battle, having heard something very disagreeable from some one of credible speech.--'"
Sanjaya continued, "Hearing these words, O king, of the wise son of Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded towards the son of Saradwat. And saluting Kripa and walking round him, O king, Yudhishthira, accomplished in speech, said these words unto that warrior of great valour.
"Yudhishthira said, 'Obtaining thy permission, O preceptor, I will fight without incurring sin, and permitted by thee, O sinless one, I will vanquish all (my) foes."
"Kripa said, 'If having resolved on fight, thou hadst not come to me (thus), I would have cursed thee, O king, for thy complete overthrow. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king, and bound I have been with wealth by the Kauravas. I must, O king, fight for their sake. This is my opinion. I therefore, speak like a eunuch in asking thee,--Battle excepted, what dost thou desire?'
"Yudhishthira said, 'Alas, I ask thee, therefore., O preceptor, listen to my words.--Saying this, the king, greatly agitated and deprived of his sense, stood silent."
Sanjaya continued.--"Understanding, however, what he intended to say, Gautama (Kripa) replied to him, saying,--I am incapable of being slain, O king. Fight, and obtain victory. I am gratified with thy coming. Rising every day [from bed] I will pray for thy victory, O monarch. I say this to thee truly.--Hearing, O king, these words of Gautama, and paying him due honours, the king proceeded thither where the ruler of the Madra was. Saluting Salya and walking round him the king said unto that invincible warrior those words that were for his own benefit.
'Yudhishthira said,--'Obtaining thy permission, O invincible one, I will fight without incurring sin, and permitted by thee, O king, I will vanquish (my) valourous foes.'[314]--
"Salya said, 'If, having resolved on fight, thou hadst not come to me (thus), I would have, O king, cursed thee for thy overthrow in battle. I am gratified (with thee) and honoured (by thee). Let it be as thou wishest. I grant thee permission, fight and obtain victory. Speak, O hero, for what hast thou any need? What shalt I give thee? Under these circumstances, O king, battle excepted, what dost thou desire? A man is the slave of wealth but wealth is no one's slave. This is true, O king. Bound I have been with wealth by the Kauravas, O nephew, it is for this that I am speaking to thee like a eunuch,--I will accomplish the desire thou mayst cherish. Battle excepted, what dost thou wish.'
"Yudhishthira said, 'Think, O king, daily of what is for my great good. Fight, according to thy pleasure, for the sake of the foe. This is the boon that I solicit.'
"Salya said, 'Under these circumstances, say, O best of kings what aid shall I render thee? I shall, of course, fight for the sake of (thy) enemy, for I have been made one of their party by the Kauravas with their wealth.[315]
"Yudhishthira said, 'Even that is my boon, O Salya, which was solicited by me during the preparations (for the fight). The energy of the Suta's son (Karna) should be weakened by thee in battle.'
"Salya said, 'This thy wish, O Yudhishthira, shall be accomplished, O son of Kunti. Go, fight according to thy pleasure. I shall look after thy victory."
'Sanjaya continued, "Having obtained the permission of his maternal uncle, the ruler of the Madra, the son of Kunti, surrounded by his brothers, came out of that vast army. Vasudeva then went to Radha's son on the field of battle. And the elder brother of Gada, for the sake of the Pandavas, then said to Karna,--It hath been heard by me, O Karna, that from hatred of Bhishma thou wilt not fight. Come to our side, O son of Radha, and (stay with us) as long as Bhishma is not slain. After Bhishma is slain, O son of Radha, thou mayst then again engage in battle on Duryodhana's side, if thou hast no preference for any of the parties.--'
"Karna said, 'I will not do anything that is disagreeable to Dhritarashtra's son, O Kesava. Devoted to Duryodhana's good, know that I have cast off my life (for him).--Hearing these words (of Karna), Krishna ceased, O Bharata, and reunited himself with the sons of Pandu headed by Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly exclaimed,--He who will choose us, him we shall choose for our ally!--Casting his eyes then upon them, Yuyutsu said these words, with a cheerful heart, unto Kunti's son king Yudhishthira the Just,--I will fight under thee in battle, for the sake of you all, with the sons of Dhritarashtra, if, O king, thou wilt accept me, sinless one.'
"Yudhishthira said, 'Come, come, all of us will fight with thy foolish brothers. O Yuyutsu, both Vasudeva and we all say to thee--I accept thee, O thou of mighty arms, fight for my cause. On thee rests, it seems, the thread of Dhritarashtra's line as also his funeral cake. O prince, O thou of great splendour, accept us that accept thee. The wrathful Duryodhana of wicked understanding will cease to live.'"
Sanjaya continued, 'Yuvutsu then, abandoning the Kurus thy sons, went over to the army of the Pandavas, with beat of drums and cymbals. Then king Yudhishthira of mighty arms, filled with joy, again put on his shining coat of mail of golden effulgence. And those bulls among men then mounted their respective cars. And they counter-arrayed their troops in battle-array as before. And they caused drums and cymbals in many hundreds to be sounded. And those bulls among men also set up diverse leonine roars.[316] And beholding those tigers among men, viz., the sons of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna and others, once more set up shouts of joy. And beholding the nobility of the sons of Pandu who had paid due honour to those that were deserving of honour, all the kings there present applauded them highly. And the monarchs, talked with one another about the friendship, the compassion, and the kindness to kinsmen, displayed at the proper season by those high-souled personages. Excellent,--Excellent,--were the delightful words everywhere bruited about, coupled with eulogistic hymns about those famous men. And in consequence of this the minds and hearts of every one there were attracted towards them. And the Mlechchhas and the Aryas there who witnessed or heard of that behaviour of the sons of Pandu, all wept with choked voices. And those warriors then, endued with great energy, caused large drums and Pushkaras by hundreds upon hundreds to be sounded and also blew their conches all white as the milk of cows.'"
SECTION XLIV
Dhritarashtra said, 'When the divisions of both my side and the foe were thus arrayed, who struck first, the Kurus or the Pandavas?'
Sanjaya said, "Hearing those words of his (elder) brother, thy son Dussasana advanced with his troops, with Bhishma at their head, and the Pandavas also advanced with cheerful hearts, desiring battle with Bhishma, having Bhimasena at their head. Then leonine, shouts, and clamorous uproars and the noise of Krakachas, the blare of cow-horns, and the sound of drums and cymbals and tabors, arose in both armies. And the warriors of the foe rushed against us, and we also (rushed) against them with loud shouts. And the uproar (caused by this rush) was deafening.[317] The vast hosts of the Pandavas and the Dhartarashtras, in that awfully murderous encounter shook in consequence of that uproar of conches and cymbals, like forests shaken by the wind.[318] And the din made by those hosts teeming with kings, elephants, and steeds, rushing against one another in that evil hour, was as loud as that of oceans agitated by the tempest. And when that din, loud and causing the hair to stand on end, arose, the mighty-armed Bhimasena began to roar like a bull. And those roars of Bhimasena rose above the clamour of conches and drums, the grunts of elephants, and the leonine shouts of the combatants. Indeed, the shouts of Bhimasena transcended the noise made by the thousands of chargers neighing in (both) the armies. And hearing those shouts of Bhimasena who was roaring like the clouds, shouts that resembled the report of Sakra's thunder, thy warriors were filled with fear. And at those roars of the hero, the steeds and elephants all ejected urine and excreta like other animals at the roar of the lion. And roaring like a deep mass of clouds, and assuming an awful form, that hero frightened thy sons and fell upon them.[319] Thereupon the brothers, viz., thy sons Duryodhana, and Durmukha and Dussaha, and that mighty car-warrior Dussasana, and Durmarshana, O king, and Vivingsati, and Chitrasena, and the great car-warrior Vikarna and also Purumitra, and Jaya, and Bhoja, and the valorous son of Somadatta, shaking their splendid bows like masses of clouds exhibiting the lightning's flashes, and taking out (of their quivers) long arrows resembling snakes that have just cast off their sloughs, surrounded that mighty bowman rushing (towards them) covering him with flights of arrows like the clouds shrouding the sun. And the (five) sons of Draupadi, and the mighty car-warrior Saubhadra,[320] and Nakula, and Sahadeva, and Dhrishtadyumna of Prishata's race, rushed against (those) Dhartarashtras, tearing them with whetted shafts like summits of mountains with the impetuous bolts of heaven. And in that first encounter characterised by the awful twang of bow-strings and their flapping against the leathern fences (of the warriors)[321] no combatant, either on thy side or that of the foe, turned back. And, O bull of Bharata's race, I beheld the lightness of hand of the disciples of Drona (in particular), who, shooting innumerable arrows, O king, always succeeded in hitting the mark.[322] And the twang of sounding bowstrings ceased not for a moment, and the blazing arrows shot through (the air) like meteors (falling) from the firmament. And all the other kings, O Bharata, stood like (silent) spectators witnessing that interesting and awful encounter of kinsmen. And then those mighty car-warriors, with wrath excited and remembering the injuries sustained at one another's hands, strove in battle, O king, challenging one another. And the two armies of the Kurus and the Pandavas, teeming with elephants, steeds and cars, looked exceedingly beautiful on the field of battle like painted figures on a canvas. And then the (other) kings all took up their bows. And the Sun himself was shrouded by the dust raised by the combatants. And they fell upon one another, at the heads of their (respective) troops, at the command of thy son. And the loud uproar made by the elephants and the chargers of those kings rushing to the combat, mingled with the leonine shouts of the combatants and the din made by the blare of conches and the sounds of drums. And the uproar of that ocean having arrows for its crocodiles, bows for its snakes, swords for its tortoises, and the forward leaps of the warriors for its tempest, resembled the din made by the (actual) ocean when agitated. And kings in thousands, commanded by Yudhishthira, with their (respective) troops fell upon the ranks of thy son. And the encounter between the combatants of the two hosts was fierce in the extreme. And no difference could be perceived between the combatants of our side or that of the foe, while battling, or retreating in broken array or rallying again to the fight. In that terrific and awful battle, thy father (Bhishma) shone, transcending that countless host.
SECTION XLV
Sanjaya said, "On the forenoon of that awful day, O king, the terrible battle that mangled the bodies of (so many) kings commenced. And the loud shouts, resembling leonine roars of the Kurus and the Srinjayas, both desirous of victory in battle, made both the welkin and the earth resound therewith. And a tumultuous uproar was heard mingled with the flaps of leathern fences and the blare of conches. And many were the leonine roars that rose there of men shouting against one another. And, O bull of Bharata's race, the sound of bowstrings stretched by (hands cased in) fences, the heavy tread of infantry, the furious neigh of chargers, the falling of sticks and iron hooks (on the beads of elephants), the clash of weapons, the jingle of bells of elephants rushing against one another, and the clatter of cars resembling the roar of clouds, mingled together, produced a loud uproar making one's hair stand on end. And all the Kuru warriors, reckless of their very lives and with cruel intentions, rushed, with standards upraised, against the Pandavas. And Santanu's son himself, taking up a terrible bow that resembled the rod of Death, rushed, O king, on the field of battle, against Dhananjaya. And Arjuna also, endued with great energy, taking up the bow Gandiva celebrated overall the world, rushed, on the field of battle, against Ganga's son. And both those tigers among the Kurus became desirous of slaying each other. The mighty son of Ganga however, piercing in battle the son of Pritha could not make him waver. And so, O king, the son of Pandu also could not make Bhishma waver in battle. And the mighty bowman Satyaki rushed against Kritavarman. And the battle between these two was fierce in the extreme and made the hair (of onlookers) stand on end. And Satyaki afflicted Kritavarman, and Kritavarman afflicted Satyaki, with loud shouts and each weakened the other. And pierced all over with arrows those mighty warriors shone like two blossoming Kinsukas in spring adorned with flowers. And the mighty bowman Abhimanyu battled with Vrihadvala. Soon, however, in that encounter, O king, the ruler of Kosala cut off the standard and overthrew the charioteer of Subhadra's son. The son of Subhadra then upon the overthrow of his charioteer, was filled with wrath and pierced Vrihadvala, O king, with nine shafts, and with a couple of sharp arrows that grinder of foes also cut off (Vrihadvala's) standard, and with one (more) cut off one of the protectors of his car-wheels and with the other his charioteer.[323] And those chastisers of foes continued to weaken each other with sharp arrows. And Bhimasena struggled in battle with thy son Duryodhana, that mighty car-warrior, proud and inflated, who had injured (the sons of Pandu). Both of those foremost (princes) among the Kurus, are tigers among men and mighty car-warriors. And they covered each other, on the field of battle, with their arrowy showers. And beholding those high-souled and accomplished warriors conversant with all modes of warfare, all creatures were filled with amazement of Bharata. And Dussasana, rushing against that mighty car-warrior Nakula, pierced him with many sharp arrows capable of penetrating into the very vitals. The son of Madri, then, laughing the while, cut off, with sharp arrows (of his), adversary's standard and bow, and then he struck him with five and twenty small-headed arrows. Thy son, however, then, who can with difficulty be vanquished, slew in that fierce encounter the steeds of Nakula and cut off his standard. And Durmukha rushing against the mighty Sahadeva battling in that terrific encounter, pierced him with a shower of arrows. The heroic Sahadeva then, in that fearful battle, overthrew Durmukha's charioteer with an arrow of great sharpness. Both of them, irrepressible in fight, approaching each other in combat, and each attacking the other and desirous of warding off the other's attack, began to strike terror into each other with terrible shafts. And king Yudhishthira himself encountered the ruler of the Madras. The chief of the Madras then in his very sight cut off in twain Yudhishthira's bow. Thereupon the son of Kunti, throwing aside that broken bow, took up another that was stronger and capable of imparting a greater velocity. The king then, with straight arrows, covered the ruler of the Madras, and in great wrath said, 'wait, wait'. And Dhrishtadyumna, O Bharata rushed against Drona. And Drona, then, in great wrath, cut off in that encounter the hard bow of the high-souled prince of Panchala that was capable of always taking the lives of foes. And at the same time he shot in that conflict a terrible arrow that was like a second rod of Death. And the arrow shot penetrated the body of the prince. Taking up then another bow and fourteen arrows, the son of Drupada pierced Drona in that encounter. And enraged with each other, they battled on fiercely. And the impetuous Sankha encountered Somadatta's son who was equally impetuous in battle and addressed him, O king, saying 'wait, wait'. And that hero then pierced his (adversary's) right arm in that combat. And thereupon the son of Somadatta struck Sankha on the shoulders. And the battle that ensued between those two proud heroes, O king, soon became as terrible as a combat between the gods and the Danavas. And that mighty car-warrior Dhrishtaketu of immeasurable soul, with wrath excited, rushed in battle, O king, against Valhika, the very embodiment of wrath. Valhika, then, O king, setting up a leonine roar, weakened the wrathful Dhrishtaketu with innumerable arrows. The king of the Chedis, however, exceedingly provoked, quickly pierced Valhika in that encounter with nine arrows. Like an infuriate elephant against an infuriate elephant, in that combat they roared against each other repeatedly, both exceedingly enraged. And they encountered each other with great wrath and looked like the planets Angaraka and Sukra.[324] And Ghatotkacha of cruel deeds encountered the Rakshasa Alamvusha of cruel deeds like Sakra (encountering) Vala in battle. And Ghatotkacha, O Bharata, pierced that infuriate and powerful Rakshasa with ninety keen-edged shafts. And Alamvusha also in that combat pierced the mighty son of Bhimasena in many places with straight arrows (of his). And mangled with arrows they shone in that encounter like the mighty Sakra and the powerful Vala in the combat (of old) between the celestials and the Asuras. The powerful Sikhandin, O king, rushed against Drona's son, Aswatthaman, however deeply piercing the angry Sikhandin stationed (before him) with a keen-edged shaft, caused him to tremble, Sikhandin also, O king, smote Drona's son with a sharp-whetted shaft of excellent temper. And they continued in that encounter to strike each other with various kinds of arrows. And against the heroic Bhagadatta in battle, Virata, the commander of a large division, rushed impetuously, O king, and then commenced (their) combat. Virata, exceedingly provoked, poured on Bhagadatta an arrowy shower like, O Bharata, the clouds showering rain on the mountain breast. But Bhagadatta, that lord of the earth, speedily enveloped Virata in that encounter (with arrows) like the clouds enveloping the risen sun. Kripa, the son of Saradwat, rushed against Vrihadkshatra, the ruler of the Kaikeyas. And Kripa, O Bharata, enveloped him with a shower of arrows. Vrihadkshatra also shrouded the infuriate son of Gautama with an arrowy downpour. And those warriors, then, having slain each other's steeds and cut off each other's bows, were both deprived of their cars. And exceedingly enraged, they then approached each other for fighting with their swords. And the combat which then took place between them was terrible in aspect and unparalleled. That chastiser of foes, king Drupada, then, in great wrath rushed against Jayadratha, the ruler of the Sindhus, cheerfully waiting (for battle). The ruler of the Sindhus pierced Drupada in that combat with three shafts, and Drupada pierced him in return. And the battle that took place between them was terrible and fierce, and productive of satisfaction in the hearts of all the spectators and resembling a conflict between the planets Sukra and Angaraka. And Vikarna, son to thee, with fleet steeds, rushed against the mighty Sutasoma and the combat between them commenced. Vikarna, however, although he pierced Sutasoma with many arrows, failed to make him waver. Neither could Sutasoma make Vikarna waver. And that appeared wonderful (to all). And against Susarman, that mighty car-warrior and tiger among men, viz., Chekitana of great prowess, rushed in exceeding wrath for the sake of the Pandavas. And Susarman also, O great king, in that encounter checked the advance of that mighty car-warrior Chekitana with plentiful shower of arrows. And Chekitana also, greatly provoked, showered on Susarman, in that terrible conflict, a shower of arrows like a mighty mass of clouds showering rain on the mountain breast. And Sakuni, endued with great prowess, rushed, O king, against Prativindhya[325] of great prowess, like a lion against an infuriate elephant. Thereupon the son of Yudhishthira, in exceeding wrath, mangled Suvala's son in that combat, with sharp arrows, like Maghavat[326] (mangling) a Danava. And Sakuni also, in that fierce conflict, pierced Prativindhya in return and mangled that warrior of great intelligence with straight arrows. And Srutakarman rushed in battle, O great king, against that mighty car-warrior Sudakshina of great prowess, the ruler of the Kamvojas. Sudakshina, however, O great king, piercing that mighty car-warrior, viz., the son of Sahadeva, failed to make him waver (for he stood) like the Mainaka mountain (against the assaults of Indra). Thereupon Srutakarman, exceedingly provoked, weakened that mighty car-warrior of the Kamvojas with innumerable arrows and mangled him in every part of his body. And Iravan, that chastiser of foes, in great wrath and exerting carefully, rushed in battle against the wrathful Srutayush. The powerful son of Arjuna, that mighty car-warrior, then slaying the steeds of his adversary, set up a loud roar, and thereupon, O king, all the warriors (who saw the feat) praised him greatly. And Srutasena also, exceedingly provoked, slew in that conflict the steeds of Falguni's son with a powerful mace, and the battle between them continued. And Vinda and Anuvinda, those two princes of Avanti, approached in battle that mighty car-warrior the heroic Kuntibhoja at the head of his troops accompanied by his son. And wonderful was the prowess we beheld of those two princes on that occasion, for they fought on very cooly though battling with a large body of troops. And Anuvinda hurled a mace at Kuntibhoja, but Kuntibhoja quickly covered him with a shower of arrows. And the son of Kuntibhoja pierced Vinda with many arrows, and the latter also pierced him in return. And the combat (between them) looked very wonderful. And the Kekaya brothers, O sire, at the head of their troops, encountered in battle the five Gandhara princes with their troops. And thy son Viravahu battled with that best of car-warriors Uttara, the son of Virata and pierced him with nine arrows. And Uttara also pierced that hero with sharp-edged arrows. And the ruler of the Chedis, O king, rushed in battle against Uluka. And he pierced Uluka with a shower of arrows, and Uluka also pierced him with sharp arrows furnished with excellent wing. And the combat that took place between them, O king, was fierce in the extreme, for unable to vanquish each other, they mangled each other terribly. And thus in that general engagement thousands of single combats took place between men on car, warriors on elephants and horsemen, and foot-soldiers, of their side and thine. For a short while only that engagement offered a beautiful sight. Soon, however, O king, it became furious and nothing could be discovered. In the battle (that ensued) elephants rushed against elephants, car-warriors against car-warriors, steed against steed and foot-soldier against foot-soldier. The conflict then became confused and fierce in the extreme, of heroes rushing against each other in the melee. And the celestial Rishi, and Siddhas and Charanas, that were present there, beheld that terrific battle to resemble the combat of the gods and the Asuras. And elephants in thousands, and cars also in thousands, and vast bodies of infantry, O sire, seemed to alter their character.[327] And, O tiger among men, it was seen that cars and elephants and steeds and infantry fought with each other repeatedly on the same places.[328]
SECTION XLVI
Sanjaya said,--"O king, I will now describe to thee the combats of hundreds and thousands of foot-soldiers. O Bharata, in utter forgetfulness of all consideration due to others. There the son recognised not the sire, the sire (recognised not) the son of his loins, the brother (recognised not) the brother, the sister's son (recognised not) the maternal uncle. The maternal uncle (recognised not) the sister's son, the friend not the friend. The Pandavas and the Kurus fought as if they were possessed by demons. Some tigers among men, fell with cars into pieces. And the shafts of cars broke clashing against shafts, and the spikes of car-yokes against spikes of car-yokes. And some (warriors) united together encountered others that were united together, all desirous of taking one another's life-And some cars, obstructed by cars, were unable to move. And huge-bodied elephants with rent temples, falling upon huge elephants, angrily tore one another in many places with their tusks. Others, O king, encountering impetuous and huge ones of their species with arched edifices and standards (on their backs) and trained to the fight struck with their tusks, shrieked in great agony.[329] Disciplined by training and urged on by pikes and hooks, elephants not in rut rushed straight against those that were in rut.[330] And some huge elephants, encountering compeers in rut, ran, uttering cries like those of cranes, in all directions. And many huge elephants, well-trained, and with juice trickling down from rent temples and mouth, mangle with swords, lances, and arrows, and pierced in their vital parts, shrieked aloud and falling down expired. And some, uttering frightful cries, ran in all directions. The foot-soldiers that protected the elephants, endued with broad chests, and capable of smiting effectually, with wrath excited, and armed with pikes and bows, and bright battle-axes, and with maces and clubs, and short arrows, and lances, and with shafts, and stout bludgeons mounted with iron spikes and swords, well-grasped of the brightest polish, ran hither and thither, O king, and seemed resolved to take one another's life. And the sabres of brave combatants rushing against one another steeped in human blood, seemed to shine brightly. And the whiz of swords whirled and made to descend by heroic arms and falling upon the vital parts (of the bodies) of foes, became very loud. And the heart-ending wails of combatants in multitudinous hosts, crushed with maces and clubs, and cut off with well-tempered swords, and pierced with the tusks of elephants, and grained by tuskers, calling upon one another, were heard, O Bharata, to resemble the wails of those that are doomed to hell. And horsemen, on chargers of exceeding speed and furnished with outstretched tails resembling (the Plumes of) swans, rushed against one another. And hurled by them, long-bearded darts adorned with pure gold, fleet, and polished, and sharp-pointed, fell like snakes.[331] And some heroic horsemen, on coursers of speed, leaping high, cut off the heads of car-warriors from their cars.[332] And (here and there) a car-warrior, getting bodies of cavalry within shooting distance, slew many with straight shafts furnished with heads. And many infuriate elephants adorned with trapping of gold, and looking like newly-risen clouds, throwing down steed, crushed them with their own legs. And some elephants struck on their frontal globes and flanks, and mangled by means of lances, shrieked aloud in great agony. And many huge elephants, in the bewildering of the melee, crushing steeds with their riders, threw them down. And some elephants, overthrowing with the points of their tusks, steeds with their riders, wandered, crushing cars with their standards. And some huge male elephants, from excess of energy and with the temporal juice gushing down in large quantities, slew steeds along with their riders by means of their trunks and legs. Fleet arrows polished and sharp-pointed and resembling snakes fell upon the heads, the temples, the flanks, and the limbs of elephants. And polished javelins of terrible mien, and looking like large meteoric flashes, hurled by heroic arms, felt hither and thither, O king, piercing through the bodies of men and horses, and cutting through coats of mail. And many taking out their polished sabres from sheaths made of the skins of leopards and tigers, slew the combatants opposed to them in battle. And many warriors, though themselves attacked and had the flanks of their bodies cut open, yet angrily fell upon (their foes) with swords, shields and battle-axes. And some elephants dragging down and overthrowing cars with their steeds by means of their trunks, began to wander in all directions, guided by the cries of those behind them. And hither and thither some pierced by javelins, and some cut asunder by battle-axes, and some crushed by elephants and others trod down by horses, and some cut by car-wheels, and some by axes, loudly called upon their kinsmen, O king. And some called upon their sons, and some upon their sires, and some upon brother and kinsmen. And some called upon their maternal uncles, and some upon their sister's sons. And some called upon others, on the field of battle. And a very large number of combatants, O Bharata, lost their weapons, or had their thighs broken. And other with arms torn off or sides pierced or cut open, were seen to wail aloud, from desire of life. And some, endued with little strength, tortured by thirst, O king, and lying on the field of battle on the bare ground, asked for water. And some, weltering in pools of blood and excessively weakened, O Bharata, greatly censured themselves and thy sons assembled together for battle. And there were brave Kshatriyas, who having injured one another, did not abandon their weapons or set up any wails, O sire, On the other hand, lying in those places where they lay, roared with joyful hearts, and biting from wrath with their teeth their own lips, looked at one another with faces rendered fierce in consequence of the contraction of their eyebrows. And others endued with great strength and tenacity in great pain, afflicted by arrows and smarting under their wounds, remained perfectly silent. And other heroic car-warriors, deprived, in the encounter, of their own cars and thrown down and wounded by huge elephants, asked to be taken up on the cars of others. And many, O king, looked beautiful in their wounds like blossoming Kinsukas. And in all the divisions were heard terrific cries, countless in number. And in that awful combat destructive of heroes, the sire slew the son, the son slew the sire, the sister's son slew the maternal uncle, the maternal uncle slew the sister's son, friend slew friend, and relatives slew kinsmen. Even thus the slaughter took place in that encounter of the Kurus with the Pandavas. And in that frightful and terrible battle in which no consideration was shown (by anybody for anybody), the divisions of the Pandavas, approaching Bhishma, began to waver. And, O bull of Bharata's race, the mighty-armed Bhishma, O king, with his standard which was made of silver and graced with the device of the palmyra with five stars, setting upon his great car, shone like the lunar orb under the peak of Meru."
SECTION XLVII
Sanjaya said,--"After the great part of the forenoon of that awful day had worn out, in that terrific engagement, O king, that was (so) destructive of foremost of men[333], Durmukha and Kritavarman, and Kripa, and Salya, and Vivinsati, urged by thy son, approached Bhishma and began to protect him. And protected by those five mighty car-warriors. O bull of Bharata's race, that great car-warrior penetrated the Pandava host. And the palmyra standard of Bhishma was seen to glide continually, O Bharata, through the Chedis, the Kasis, the Karushas, and the Panchalas. And that hero, with broad-headed shafts of great swiftness which were again perfectly straight, cut off the heads (of foes) and their cars with yokes and standards. And, O bull of Bharata's race, Bhishma seemed to dance on his car as it coursed along its track. And some elephants, struck (by him) in their vital parts, shrieked in agony. Then Abhimanyu in great wrath, stationed on his car unto which were yoked excellent steeds of a tawny hue, rushed towards Bhishma's car. And with his standard adorned with pure gold and resembling a Karnikara tree, he approached Bhishma and those (five) foremost of car-warriors. And striking with a keen-edged shaft the standard of the palmyra-bannered (warrior), that hero engaged in battle with Bhishma and those other car-warriors that protected him.[334] Piercing Kritavarman with one arrow, and Salya with five, he weakened his great-grandsire with nine arrows. And with one arrow well shot from his bow drawn to its fullest stretch, he cut off (his adversary's) standard adorned with pure gold. And with one broad-headed shaft capable of penetrating every cover, which was perfectly straight, he cut off from his body the head of Durmukha's charioteer. And with another keen-edged arrow he cut in twain the gold-decked bow of Kripa. And them also, with many sharp-pointed shafts, that mighty car-warrior smote in great wrath, seeming to dance (the while). And beholding his lightness of hand, the very gods were gratified. And in consequence of Abhimanyu's sureness of aim, all the car-warriors headed by Bhishma regarded him to be possessed of the capacity of Dhananjaya himself.[335] And his bow, emitting a twang like that of Gandiva, while stretched and re-stretched, seemed to revolve like a circle of fire.[336] Bhishma then, that slayer of hostile heroes, rushing on him impetuously, speedily pierced the son of Arjuna in that combat with nine arrows. And he also, with three broad-headed shafts, cut off the standard of that warrior of great energy. Of rigid vows, Bhishma also struck his (adversary's) charioteer. And Kritavarman, and Kripa, and Salya also, O sire, piercing Arjuna's son, all failed to make him waver, for he stood firm like the Mainaka mountain. And the heroic son of Arjuna, though surrounded by those mighty car-warriors of the Dhartarashtra army, still showered on those five car-warriors arrowy downpours. And baffling their mighty weapons by his arrowy showers, and pouring on Bhishma his shafts, the powerful son of Arjuna set up loud shout. And struggling in the battle thus and afflicting Bhishma with (his) arrows, the strength we saw of his arms then was very great. But though endued with such prowess Bhishma also shot his arrows at him. But he cut off in that combat the arrows shot from Bhishma's bow. And then that heroic warrior of arrows that were never lost, cut off with nine arrows, in that combat, the standard of Bhishma. And at that feat the people there set up a loud shout. Decked with jewels and made of silver, that tall standard bearing the device of the palmyra, cut off, O Bharata, by the shafts of Subhadra's son, fell down on the earth. And beholding, O bull of Bharata's race, that standard failing in consequence of the shafts of Subhadra's son, the proud Bhima set up a loud shout for cheering the son of Subhadra. Then in fierce combat, the mighty Bhishma caused many celestial weapons of great efficacy to appear. And the great grandsire of immeasurable soul then covered Subhadra's son with thousands of arrows. And at this, ten great bowmen and mighty car-warriors of the Pandavas, quickly rushed on their cars for protecting the son of Subhadra. And those were Virata with his son, and Dhrishtadyumna of Prishata's race, and Bhima, the five Kekaya brothers, and Satyaki also, O king. And as they were falling upon him with great impetuosity, Bhishma the son of Santanu, in that conflict, pierced the prince of Panchala with three arrows, and Satyaki with ten. And with one winged arrow, whetted and sharp-edged as a razor, and shot from his bow drawn to its fullest stretch, he cut off the standard of Bhimasena. And, O best of men, the standard of Bhimasena, made of gold and bearing the device of a lion, cut off by Bhishma, fell from the car. And Bhima then, piercing Santanu's son Bhishma in that combat with three arrows, pierced Kripa with one, and Kritavarman with eight. And Uttara also, the son of Virata, on a tusker with upraised trunk, rushed against the ruler of the Madras. Salya, however, succeeded in checking the unparalleled impetuosity of that prince of elephants rushing quickly towards his car. That prince of elephants, in great wrath, placing his leg upon the yoke of (Salya's) car, killed his four large steeds of excellent speed. The ruler of the Madras then, staying on that car whose steeds had been slain, hurled a dart, all made of iron, and resembling a snake, for slaying Uttara outright. The latter's coat of mail being cut through by that dart, he became totally deprived of his senses and fell down from his elephant's neck, with the hook and the lance loosened from his grasp. And Salya then, taking up his sword and jumping down from his excellent car, and putting forth his prowess, cut off the large trunk of that prince of elephants. His coat of mail pierced all over with a shower of arrows, and his trunk cut off, that elephant uttered a loud shriek and fell down and expired. Achieving such a feat, O king, the ruler of the Madras speedily mounted on the splendid car of Kritavarman. And beholding his brother Uttara slain and seeing Salya staying with Kritavarman, Virata's son Sweta blazed up in wrath, like fire (blazing up) with clarified butter. And that mighty warrior, stretching his large bow that resembled the bow of Sakra himself, rushed with the desire of slaying Salya the ruler of the Madras. Surrounded on all sides with a mighty division of cars, he advanced towards Salya's car pouring an arrowy shower. And beholding him rush to the fight with prowess equal to that of an infuriate elephant, seven car-warriors of thy side surrounded him on all sides, desirous of protecting the ruler of Madras who seemed to be already within the jaws of Death. And those seven warriors were Vrihadvala the ruler of the Kosalas, and Jayatsena of Magadha, and Rukmaratha, O king, who was the valourous son of Salya, and Vinda and Anuvinda of Avanti, and Sudakshina the king of the Kamvojas, and Jayadratha, the ruler of the Sindhus and the kinsman of Vrihadkshatra. And the stretched bows of those high-souled warriors, decorated with diverse colours, looked like the lightning's flashes in the clouds. And they all poured on Sweta's head ceaseless showers of arrows like the clouds tossed by the wind dropping rain on the mountain breast on the expiry of summer. That mighty bowman and commander of the forces, enraged at this, with seven broad-headed arrows of great impetuosity, struck their bows, and then continued to grind them. And those bows we saw were cut off, O Bharata, and thereupon they all took up, within half the time taken up in a wink of the eye, other bows. And they then shot at Sweta seven arrows. And once again that mighty-armed warrior of immeasurable soul, with seven fleet shafts, cut off those (other) bows of these bowmen. Those warriors then, whose large bows had been cut off, those mighty car-warriors swelling (with rage), grasping (seven) darts, set up a loud shout. And, O chief of the Bharatas, they hurled those seven darts at Sweta's car. And those blazing darts which coursed (through the air) like large meteors, with the sound of thunder, were all cut off, before they could reach him, that warrior conversant with mighty weapons, by means of seven broad-headed arrows. Then taking up an arrow capable of penetrating into every part of the body, he shot it, O chief of the Bharatas, at Rukmaratha. And that mighty arrow, surpassing (the force of) the thunder-bolt, penetrated into the latter's body. Then, O king, forcibly struck by that arrow, Rukmaratha sat down on the terrace of his car and fell into a deadly swoon. His charioteer then, without betraying any fear, bore him away, senseless and in a swoon, in the very sight of all. Then taking up six other (arrows) adorned with gold, the mighty-armed Sweta cut off the standard-tops of his six adversaries. And that chastiser of foes then, piercing their steeds and charioteers also, and covering those six warriors themselves with ceaseless shafts, proceeded towards the car of Salya. And beholding that generalissimo of the (Pandava) forces proceeding quickly towards Salya's car, a loud uproar of oh and alas arose in thy army, O Bharata. Then thy mighty son, with Bhishma at the head, and supported by heroic warriors and many troops, proceeded towards Sweta's car.[337] And he (thus) rescued the ruler of the Madras who had already entered the jaws of Death. And then commenced a battle, terrific and making the hair stand on end, between thy troops and those of the enemy, in which cars and elephants all got mixed up in confusion. And upon Subhadra's son and Bhimasena, and that mighty car-warrior Satyaki, and upon the ruler of the Kekayas, and Virata, and Dhrishtadyumna of Prishatas' race, and upon the Chedi troops, the old Kuru grandsire poured showers of arrows.[338]
SECTION XLVIII
Dhritarashtra said,--"When that great bowman Sweta proceeded towards Salya's car, what did the Kauravas and the Pandavas do, O Sanjaya? And what also did Bhishma the son of Santanu do? Tell me who ask thee, all this."
Sanjaya said,--"O king, hundreds and thousands of bulls among Kshatriyas, all brave and mighty car-warriors, placing the generalissimo Sweta in the van, and displaying their strength. O Bharata, unto thy royal son and with Sikhandin also at their head, desired to rescue (Sweta). And those mighty car-warriors rushed towards Bhishma's car decked with gold desirous of slaying that foremost of warriors. And the battle that ensued then was terrible. I shall describe to thee that wonderful and terrific battle as it occurred between thy troops and those of the enemy. The son of Santanu made the terraces of many cars empty, (for) that best of car-warriors showering (his) arrows, cut off many heads. Endued with energy equal to that of the Sun himself, he shrouded the very Sun with his arrows. And he removed his enemies from around him in that combat like the rising Sun dispelling the darkness around. And in that battle, O king, arrows were shot by him in hundreds and thousands that were powerful and possessed of great impetuosity and that took in that conflict the lives of numberless Kshatriyas. And in that combat he felled heads, by hundreds, of heroic warriors, O king, and elephants cased in thorny mail, like summits of mountains (felled) by heaven's bolt. And cars, O king, were seen to mingle with cars. A car might be seen upon another car, and a steed upon another steed. And impetuous chargers, O king, bore hither and thither heroic riders in the prime of youth, slain and hanging (from their saddles) with their bows (still in their grasp).[339] With swords and quivers attached (to their persons) and coats of mail loosened (from their bodies), hundreds of warriors, deprived of life, lay on the ground, sleeping on beds (worthy) of heroes. Rushing against one another, falling down and rising up again and rushing again having risen up, the combatants fought hand to hand. Afflicted by one another, many rolled on the field of battle. Infuriate elephants rushed hither and thither, and car-warriors by hundreds were slain. And car-warriors, along with their cars, were crushed on all sides. And some warriors fell upon his car, slain by another with arrows. And a mighty car-warrior might be seen to fall down from high, his charioteer (also) having been slain. A thick dust arose, and thereupon unto the warrior struggling in battle, the twang of the (hostile) bow indicated the struggling adversary before. From the pressure also on their bodies, combatants guessed their foes. And the warriors, O king, fought on with arrows, guided by the sound of bow-strings and (hostile) division. The very hiss of the arrows shot by the combatants at one another could not be heard. And so loud was the sound of drums, that it seemed to pierce the ears. And in that tumultuous uproar making the hair stand on end, the name of the combatant uttered in the battle, while displaying his prowess, could not be heard. The sire could not recognise the son of his loins. One of the wheels being broken, or the yoke being torn off or one of the steeds being slain, the brave car-warrior was overthrown from his car, along with his charioteer, by means of straight arrows. And thus many heroic warriors, deprived of their cars, were seen to fly away.[340] He who was slain had cut off; he who was not slain, was struck at the very vitals: but unstruck there was none, when Bhishma attacked the foe. And in that terrific battle, Sweta caused a great slaughter of the Kurus. And he slew many noble princes by hundreds upon hundreds.[341] And he cut off, by means of his arrows, the heads of car-warriors by hundreds upon hundreds, and (their) arms decked with Angadas, and (their) bows all around. And car-warriors and car-wheels and others that were on cars, and the cars themselves, and standards both small and costly, O king, and large bodies of horses, and crowds of cars, and crowds of men, O Bharata's race, were destroyed by Sweta. Ourselves, from fear of Sweta, abandoning (Bhishma) that best of car-warriors, left the battle retreating to the rear and, therefore, do we (now) behold your lordship. And all the Kurus, O son of Kuru's race, beyond the range of arrows, and abandoning Bhishma the son of Santanu, in that battle, stood (as spectators though) armed for the combat. Cheerful in the hour of (universal) cheerlessness, that tiger among men Bhishma, alone of our army, in that terrible battle stood immovable like the mountain Meru. Taking the lives (of the foe) like the Sun at close of winter, he stood resplendent with the golden rays (of his car) like the Sun himself with his rays. And that great bowman shot clouds of arrows and struck down the Asuras.[342] And while being slaughtered by Bhishma in that dreadful combat, those warriors breaking away from their ranks, they all fled from him, as if from a fire fed by fuel.[343] Encountering the single warrior (Sweta), that slayer of foes, Bhishma, was the only one (amongst us) who was cheerful and whole. Devoted to the welfare of Duryodhana, he began to consume the Pandava (warrior). Reckless of his very life which is difficult of being cast off, and abandoning all fear he slaughtered, O king, the Pandava army in that fierce conflict.[344] And beholding the generalissimo (Sweta) smiting the (Dhartarashtra) divisions, thy father Bhishma, called also Devavrata, impetuously rushed against him. Thereupon, Sweta covered Bhishma with an extensive net-work of arrows. And Bhishma also covered Sweta with a flight of arrows. And roaring like a couple of bulls, they rushed, like two infuriate elephants of gigantic size or two raging tigers, against each other. Baffling each other's weapons by means of their weapons, those bulls among men, viz., Bhishma and Sweta fought with each other, desirous of taking each other's life. In one single day Bhishma, infuriate with anger, could consume the Pandava army with his arrows, if Sweta did not protect it. Beholding the grandsire then turned off by Sweta, the Pandavas were filled with joy, while thy son became cheerless. Duryodhana then, with wrath excited and surrounded by many kings, rushed with his troops against the Pandava host in battle. Then Sweta, abandoning the son of Ganga, slaughtered thy son's host with great impetuosity like the wind (uprooting) trees with violence. And the son of Virata, senseless with wrath, having routed thy army, advanced (once more), O king, to the place where Bhishma was stationed. And those two high-souled and mighty warriors then, both blazing with their arrows, battled with each other like Vritra and Vasava (of old), desirous, O king, of slaying each other. Drawing (his) bow to the fullest stretch, Sweta pierced Bhishma with seven arrows. The valourous (Bhishma) then, putting forth his prowess, quickly checked his foe's valour, like an infuriate elephant checking an infuriate compeer. And Sweta then, that delighter of Kshatriyas struck Bhishma, and Bhishma the son of Santanu also pierced him in return with ten arrows. And though pierced by him (thus), that mighty warrior stood still like a mountain. And Sweta again pierced Santanu's son with five and twenty straight arrows, at which all wondered. Then smiling and licking with his tongue the corners of his mouth, Sweta in that combat cut off Bhishma's bow into ten fragments with ten arrows. Then aiming a plumed arrow made wholly of iron, (Sweta) crushed the palmyra on the top of the standard of the high-souled (Bhishma). And beholding the standard of Bhishma cut down, thy sons thought that Bhishma was slain, having succumbed to Sweta. And the Pandavas also filled with delight, blew their conches all around. And beholding the palmyra standard of the high-souled Bhishma laid low, Duryodhana, from wrath, urged his own army to the battle. And they all began very carefully to protect Bhishma who 'was in great distress. Unto them, also unto those that stood (idle) spectators, the king said,--Either Sweta will die (today), or Bhishma the son of Santanu. I say this truly. Hearing the words of the king, the mighty car-warriors speedily with four kinds of forces, advanced protecting the son of Ganga. And Valhika and Kritavarman, and Kripa, and Salya also, O Bharata, and the son of Jarasandha, and Vikarna, and Chitrasena, and Vivinsati, with great speed, when speed was so necessary, surrounding him on all sides, poured on Sweta ceaseless showers of arrows. That mighty warrior then, of immeasurable soul, quickly checked those angry warriors by means of sharp arrows, displaying his own lightness of hand. And checking them all like a lion and a multitude of elephants, Sweta then cut off Bhishma's bow with thick shower of arrows. Then Bhishma the son of Santanu, taking up another bow in that battle, pierced Sweta, O king, with arrows furnished with feathers of Kanka bird. Then the commander (of the Pandava army), with wrath excited, pierced Bhishma in that encounter O king, with a great many shafts in the very sight of all. Beholding Bhishma, that foremost of heroes in all the world, checked in battle by Sweta, the king (Duryodhana) became greatly troubled, and great also became the distress of thy whole army. And beholding the heroic Bhishma checked and mangled by Sweta with his arrows, all thought that Bhishma, having succumbed to Sweta, was slain by him. Then thy sire Devavrata, yielding to anger, and beholding his (own) standard overthrown and the (Dhartarashtra) army checked, shot a great many arrows, O king, at Sweta. Sweta, however, that foremost of car-warriors, baffling all those arrows of Bhishma, once more cut off, with a broad-headed shaft, thy sire's bow. Throwing aside that bow, O king, Ganga's son, senseless with anger, taking up another bow larger and stronger, and aiming seven large broad-headed arrows whetted on stone, slew with four arrows the four steeds of the generalissimo Sweta, cut off his standard with two and with the seventh shaft that warrior of great prowess, exceedingly provoked, cut off his charioteer's head. Thereupon, that mighty car-warrior, jumping down from his car whose steeds and charioteer had been slain[345], and yielding to the influence of wrath, became exceedingly troubled. The grandsire, beholding Sweta that foremost of car-warriors, deprived of car, began to smite him on all sides with showers of arrows. And smitten in that combat with arrows shot from Bhishma's bow, Sweta, leaving his bow on his (abandoned) car took up a dart decked with gold and taking up that terrible and fierce dart[346] which resembled the fatal rod of Death and was capable of slaying Death's self. Sweta then, in great wrath, addressed Bhishma the son of Santanu in that combat, saying,--Wait a little, and behold me, O best of men,--And having said this unto Bhishma in battle, that great bowman of exceeding prowess and immeasurable soul, hurled the dart resembling a snake, displaying his valour for the sake of the Pandavas and desiring to achieve thy evil. Then loud cries of oh and alas arose among thy sons, O king, upon beholding that terrible dart resembling the rod of Death in splendour. And hurled from Sweta's arms, (that dart), resembling a snake that had just cast off its slough, fell with great force, O king, like a large meteor from the firmament. Thy sire Devavrata then, O king, without the slightest fear, with eight sharp and winged arrows, cut off into nine fragments, that dart decked with pure gold and which seemed to be covered with flames of fire, as it coursed ablaze through the air. All thy troops then, O bull of Bharata's race, set up loud shouts of joy. The son of Virata, however, beholding his dart cut off into fragments, became senseless with anger, and like one whose heart was overcome by (the arrival of) his hour, could not settle what to do. Deprived of his senses by anger, O king, the son of Virata, then, smiling, joyfully took up a mace for Bhishma's slaughter, with eyes red in wrath, and resembling a second Yama armed with mace, he rushed against Bhishma like a swollen torrent against the rocks. Regarding his impetuosity as incapable of cheek, Bhishma endued with great prowess and conversant with the might (of others), suddenly alighted on the ground for warding off that blow. Sweta then, O king, whirling in wrath that heavy mace, hurled it on Bhishma's car like the god Maheswara.[347] And in consequence of that mace intended for Bhishma's destruction, that car was reduced to ashes, with standard, and charioteer, and steeds and shaft. Beholding Bhishma, that foremost of car-warriors, become a combatant on foot, many car-warriors, viz., Salya and others, speedily rushed (to his rescue). Mounting then upon another car, and cheerlessly stretching his bow, Bhishma slowly advanced towards Sweta, seeing that foremost of car-warriors. Meanwhile, Bhishma heard a loud voice uttered in the skies, that was celestial and fraught with his own good. (And the voice said).--'O, Bhishma, O thou of mighty arms, strive without losing a moment. Even this is the hour fixed by the Creator of the Universe for success over this one'. Hearing those words uttered by the celestial messenger, Bhishma, filled with joy, set his heart upon Sweta's destruction. And beholding that foremost of car-warriors, Sweta become a combatant on foot, many mighty car-warriors (of the Pandava side) rushed unitedly (to his rescue). (They were) Satyaki, and Bhimasena, and Dhrishtadyumna of Prishata's race; and the (five) Kekaya brothers, and Dhrishtaketu and Abhimanyu of great energy. And beholding them rushing (to the rescue), with Drona and Salya and Kripa that hero of immeasurable soul (Bhishma) checked them all like the mountain resisting the force of the wind. And when all the high-souled warriors of the Pandava side were (thus) held in check, Sweta, taking up a sword cut off Bhishma's bow. Casting aside that bow, the grandsire, quickly made up his mind for Sweta's destruction, having heard the words of the celestial messenger. Though baffled (by Sweta), thy sire Devavrata then that mighty car-warrior quickly taking up another bow that resembled the bow of Sakra himself in splendour, stringed it in a moment. Then thy sire, O chief of the Bharatas, beholding that mighty car-warrior Sweta, though the latter was then surrounded by those tigers among men with Bhimasena at their head,--(thy sire) the son of Ganga-advanced steadily for the sake of the generalissimo Sweta alone. Beholding Bhishma advance, Bhimasena of great prowess pierced him with sixty shafts. But that mighty car-warrior, thy sire Devavrata, checking both Bhimasena and Abhimanyu and other car-warriors with terrible shafts, struck him with three straight arrows. And the grandsire of the Bharatas also struck Satyaki, in that combat, with a hundred arrows, and Dhrishtadyumna with twenty and the Kekaya brothers with five. And checking all those great bowmen with terrible arrows, thy sire Devavrata advanced towards Sweta alone. Then taking out an arrow resembling Death's self and capable of bearing a great strain and incapable of being resisted, the powerful Bhishma placed it on his bowstring. And that shaft, furnished with wings and duly endued with the force of the Brahma weapon, was seen by the gods and Gandharvas and Pisachas and Uragas, and Rakshasas. And that shaft, of splendour like that of a blazing fire, piercing through his coat of mail (passed through his body and) struck into the earth, with a flash like that of heaven's bolt. Like the Sun when speedily retiring to his western chambers taking along with him the rays of light, even thus that shaft passed out of Sweta's body, bearing away with itself his life. Thus slain in battle by Bhishma, we beheld that tiger among men fall down like the loosened crest of a mountain. And all the mighty car-warriors of the Kshatriya race belonging to the Pandava side indulged in lamentations. Thy sons, however, and all the Kurus, were filled with delight. Then, O king, beholding Sweta overthrown, Dussasana danced in joy over the field in accompaniment With the loud music of conches and drums. And when that great bowman was slain by Bhishma, that ornament of battle, the mighty bowmen (of the Pandava side) with Sikhandin at their head, trembled in fear. Then when their commander was slain, Dhananjaya, O king, and he of Vrishni's race, slowly withdrew the troops (for their nightly rest). And then, O Bharata, the withdrawal took place of both theirs and thine, while thine and theirs were frequently setting up loud roars. And the mighty car-warriors of the Parthas entered (their quarters) cheerlessly, thinking, O chastiser of foes, of that awful slaughter in single combat (of their commander)."
SECTION XLIX
Dhritarashtra said, "When the generalissimo Sweta, O son, was slain in battle by the enemy, what did those mighty bowmen, the Panchalas with the Pandavas, do? Hearing their commander Sweta slain, what happened between those that strove for his sake and their foes that retreated before them? O Sanjaya, hearing of our victory, (thy) words please my heart? Nor doth my heart feel any shame in remembering our transgression.[348] The old chief of Kuru's race is ever cheerful and devoted (to us). (As regards Duryodhana), having provoked hostilities with that intelligent son of his uncle, he sought at one time the protection of the sons of Pandu in consequence of his anxiety and fear due to Yudhishthira. At that time, abandoning everything he lived in misery. In consequence of the prowess of the sons of Pandu, and everywhere receiving checks--having placed himself amid entanglements--from his enemies Duryodhana had (for some time) recourse to honourable behaviour. Formerly that wicked-minded king had placed himself under their protection. Why, therefore, O Sanjaya, hath Sweta who was devoted to Yudhishthira, been slain. Indeed, this narrow-minded prince, with all his prospects, hath been hurled to the nether regions by a number of wretches. Bhishma liked not the war, nor even did the preceptor.[349] Nor Kripa, nor Gandhari liked it. O Sanjaya, nor do I like it, nor Vasudeva of Vrishni's race, nor that just king the son of Pandu; nor Bhima, nor Arjuna, nor those bulls among men, the twins (liked it.) Always forbidden by me, by Gandhari, by Vidura, by Rama the son of Jamadagni, and by the high-souled Vyasa also, the wicked-minded and sinful Duryodhana, with Dussasana, O Sanjaya, always following the counsels of Karna and Suvala's son, behaved maliciously towards the Pandavas. I think, O Sanjaya, that he has fallen into great distress. After the slaughter of Sweta and the victory of Bhishma what did Partha, excited with rage, do in battle accompanied by Krishna? Indeed, it is from Arjuna that my fears arise, and those fears, O Sanjaya, cannot be dispelled. He, Dhananjaya. the son of Kunti, is brave and endued with great activity. I think, with his arrows he will cut into fragments the bodies of his enemies. The son of Indra, and in battle equal unto Upendra the younger brother of Indra, a warrior whose wrath and purposes are never futile, alas, beholding him what becomes the state of your minds? Brave, acquainted with Vedas, resembling the fire and the Sun in splendour, and possessing a knowledge of the Aindra weapon, that warrior of immeasurable soul is ever victorious when he falleth upon the foe? His weapons always falling upon the foe with the force of the thunderbolt and his arms wonderfully quick in drawing the bowstring, the son of Kunti is a mighty car-warrior. The formidable son of Drupada also, O Sanjaya, is endued with great wisdom. What, indeed, did Dhristadyumna do when Sweta was slain in battle? I think that in consequence of the wrongs they sustained of old, and of the slaughter of their commander, the hearts of the high-souled Pandavas blazed up. Thinking of their wrath I am never at my ease, by day or by night, on account of Duryodhana. How did the great battle take place? Tell me all about it, O Sanjaya.
Sanjaya said, "Hear, O king, quietly about thy transgressions. It behoveth thee not to impute the fruit to Duryodhana. As is the construction of an embankment when the waters have disappeared, so is thy understanding, or, it is like the digging of a well when house is on fire.[350] When, after the forenoon had passed away, the commander Sweta was, O Bharata, slain by Bhishma in that fierce conflict, Virata's son Sankha, that grinder of hostile ranks ever delighting in battle, beholding Salya stationed with Kritavarman (on his car), suddenly blazed up with wrath, like fire with clarified butter. That mighty warrior, stretching his large bow that resembled the bow of Indra himself, rushed with the desire of slaying the ruler of the Madras in battle, himself supported on all sides by a large division of cars. And Sankha, causing an arrowy downpour rushed towards the car on which Salya was. And beholding him advancing like an infuriate elephant, seven mighty car-warriors of thy side surrounded him--desirous of rescuing the ruler of the Madras already within the jaws of death. Then the mighty-armed Bhishma, roaring like the very clouds, and taking up a bow full six cubits long, rushed towards Sankha in battle. And beholding that mighty car-warrior and great bowman thus rushing, the Pandava host began to tremble like a boat tossed by a violence of the tempest. Then Arjuna, quickly advancing, placed himself in front of Sankha, thinking that Sankha should, then be protected from Bhishma. And then the combat commenced between Bhishma and Arjuna. And loud cries of oh and alas arose among the warriors engaged in battle. And one force seemed to merge into another force. And thus all were filled with wonder.[351] Then Salya, mace in hand, alighting from his large car, slew, O bull of Bharata's race, the four steeds of Sankha. Jumping down from his car thus deprived of steeds, and taking a sword, Sankha ran towards Vibhatsu's car and (mounting on it) was once more at his ease. And then there fell from Bhishma's car innumerable arrows by which were covered the entire welkin and the earth. And that foremost of smiters, Bhishma, slaughtered with his arrows the Panchala, the Matsya, the Kekaya, and the Prabhadraka host. And soon abandoning in that battle, Pandu's son (Arjuna) capable of drawing the bow with even his left hand, Bhishma rushed towards Drupada, the king of the Panchalas, surrounded by his host. And he soon covered his dear relative with innumerable arrows. Like a forest consumed by fire at the end of winter, the troops of Drupada were seen to be consumed. And Bhishma stood in that battle like a blazing fire without smoke, or like the Sun himself at midday scorching everything around with his heat. The combatants of the Pandavas were not able to even look at Bhishma. And afflicted with fear, the Pandava host cast its eyes around, and not beholding any protector, looked like a herd of kine afflicted by cold. Slaughtered or retreating in despondence being crushed the while, loud cries, O Bharata, of oh and alas arose among the troops of the Pandavas. Then Bhishma the son of Santanu, with bow always drawn to a circle, shot therefrom blazing arrows that resembled virulent poison. And creating continuous lines of arrows in all directions, that hero of rigid vows slew Pandava car-warriors, naming each, O Bharata, beforehand. And then when the troops of the Pandavas were routed and crushed all over the field, the sun set and nothing could be seen. And then beholding Bhishma, O bull of Bharata's race, proudly standing in battle, the Parthas withdrew their forces (for nightly rest)."
SECTION L
Sanjaya said, "When the troops, O bull of Bharata's race, were withdrawn on the first day, and when Duryodhana was filled with delight upon (beholding) Bhishma excited with wrath in battle, king Yudhisthira the just, speedily repaired unto Janardana, accompanied by all his brothers and all the kings (on his side). Filled with great grief thinking of his defeat, and beholding Bhishma's prowess, O king, he addressed that scion of Vrishni's race, saying, 'Behold, O Krishna, that mighty bowman Bhishma of terrible prowess. He consumes with his arrow my troops like fire (consuming) dry grass. How shall we even look at that high-souled (warrior) who is licking up my troops like fire fed with clarified butter? Beholding; that tiger among men, that mighty warrior armed with the bow, my troops fly away, afflicted with arrows. Enraged Yama himself, or He armed with the thunder, or even Varuna noose in hand, or Kuvera armed with mace, may be vanquished in battle but the mighty car-warrior Bhishma, of great energy is incapable of being vanquished. Such being the case, I am sinking in the fathomless ocean represented by Bhishma, without a boat (to rescue me).[352] In consequence, O Kesava, of the weakness of my understanding, having obtained Bhishma (for a foe in battle), I shall, O Govinda, retire into woods. To live there is preferable to devoting these lords of earth to Death in the form of Bhishma. Conversant with mighty weapons, Bhishma, O Krishna, will annihilate my army. As insects rush into the blazing fire for their own destruction, the combatants of my army are even so. In putting forth prowess for the sake of kingdom, O thou of Vrishni's race, I am being led to destruction. My heroic brothers also are pained and afflicted with arrows for my sake, having been deprived of both sovereignty and happiness in consequence of their love for their eldest brother. We regard life very highly, for, under these circumstances, life is too precious (to be sacrificed). During the remainder of my days I will practise the severest of ascetic austerities. I will not, O Kesava, cause these friends of mine to be slain.[353] The mighty Bhishma incessantly stays, with his celestial weapon, many thousands of my car-warriors who are foremost of smiters. Tell me, O Madhava, without delay, what should be done that might do me good. As regards Arjuna, I see that he is an indifferent spectator in this battle. Endued with great might, this Bhima alone, remembering Kshatriya duties, fighteth putting forth the prowess of his arms and to the utmost of his power. With his hero-slaying mace, this high-souled (warrior), to the full measure of his powers, achieveth the most difficult feats upon foot-soldiers and steeds and cars and elephants. This hero, however, is incapable, O sire, of destroying in fair fight the hostile host in even a century. This thy friend (Arjuna) alone (amongst) is conversant with (mighty) weapons. He, however, beholding us consumed by Bhishma and the high-souled Drona, looketh indifferently on us. The celestial weapons of Bhishma and the high-souled Drona, incessantly applied, are consuming all the Kshatriyas. O Krishna, such is his prowess, that Bhishma, with wrath excited, aided by the kings (on his side), will, without doubt annihilate us. O Lord of Yoga, look for that great bowman, that mighty car-warrior, who will give Bhishma his quietus like rain-charged clouds quenching a forest conflagration. (Then) through thy grace, O Govinda, the son of Pandu, their foes being slain, will, after recovery of their kingdom, be happy with their kinsmen.
"Having said this, the high-souled son of Pritha, with heart afflicted by grief and mind turned within, remained silent for a long while in a reflected mood. Beholding the son of Pandu stricken with grief and deprived of his senses by sorrow, Govinda then gladdening all the Pandavas said, 'Do not grieve, O chief of the Bharatas. It behoveth thee not to grieve, when thy brothers are all heroes and renowned bowmen in the world. I also am employed in doing thee good, as also that mighty car-warrior Satyaki and Virata and Drupada, both reverend in years, and Dhrishtadyumna of Prishata's line. And so also, O best of kings, all these monarchs with their (respective) troops are expectant of thy favour and devoted to thee, O king. This mighty car-warrior Dhrishtadyumna of Prishata's race placed in command of thy army is always desirous of thy welfare and engaged in doing that which is agreeable to thee, as also this Sikhandin, O thou of mighty arms, who is certainly the slayer of Bhishma. Hearing these words, the king (Yudhishthira), said, unto that mighty car-warrior Dhrishtadyumna, in that very assembly and in the hearing of Vasudeva, these words, O Dhrishtadyumna, mark these words that I say unto thee, O thou of Prishata's line. The words uttered by me should not be transgressed. Approved by Vasudeva, thou hast been the commander of our forces. As Kartikeya, in days of old, was ever the commander of the celestial host, so also art thou, O bull among men, the commander of the Pandava host. Putting forth thy prowess, O tiger among men, slay the Kauravas. I will follow thee, and Bhima, and Krishna also, O sire, and the sons of Madri united together, and the sons of Draupadi accoutred in mail, and all the other foremost of kings, O bull among men. Then gladdening (the listeners) Dhrishtadyumna said, 'Ordained of old by Sambhu himself, I am, O son of Pritha, the slayer of Drona. I shall now fight in battle against Bhishma, and Drona and Kripa and Salya and Jayadratha and all the proud monarchs (on the Kuru side)'. When that foremost of princes, that slayer of foes, the son of Prishata, said this defiantly, the Pandava warriors, endued with great energy and incapable of being defeated in battle, all set up a loud shout. And then Pritha's son Yudhishthira said unto the commander of his army, the son of Prishata, (these words), 'An array known by the name of Krauncharuma, that is destructive of all foes, and that was spoken of by Vrihaspati unto Indra in days of old when the gods and the Asuras fought,--that array destructive of hostile divisions, do thou form. Unseen before, the kings behold it, along with the Kurus.' Thus addressed by that god among men, like Vishnu addressed by the wielder of the thunderbolt,[354] he (Dhrishtadyumna), when morning dawned, placed Dhananjaya in the van of the whole army. And Dhananjaya's standard, created at Indra's command by the celestial artificer, while moving through the skies, seemed wonderfully beautiful. Decked with banners bearing hues resembling those of Indra's bow,[355] coursing through the air like a ranger of the skies, and looking like the fleeting edifice of vapour in the welkin, it seemed, O sire to glide dancingly along the track of the car (to which it was attached). And the bearer of Gandiva with that (standard) graced with gems, and that standard itself with the bearer of Gandiva, looked highly adorned, like the Self-create with the Sun (and the Sun with the Self-create).[356] And king Drupada, surrounded by a large number of troops, became the head (of that array). And the two kings Kuntibhoja and Saivya became its two eyes. And the ruler of the Dasarnas, and the Prayagas, with the Daserakas, and the Anupakas, and the Kiratas were placed in its neck, O bull of Bharata's race. And Yudhishthira, O king, with the Patachcharas, the Hunas, the Pauravakas and the Nishadas, became its two wings, so also the Pisachas, with the Kundavishas, and the Mandakas, the Ladakas, the Tanganas, and the Uddras, O Bharata, and the Saravas, the Tumbhumas, the Vatsas, and the Nakulas. And Nakula and Sahadeva placed themselves on the left wing. And on the joints of the wings were placed ten thousand cars and on the head a hundred thousand, and on the back a hundred millions and twenty thousand and on the neck a hundred and seventy thousand. And on the joints of the wings, the wings and the extremities of the wings proceeded elephants in large bodies, looking, O king, like blazing mountains. And the rear was protected by Virata aided by the Kekayas, and the ruler of Kasi and the king of the Chedis, with thirty thousand cars.[357] Forming, O Bharata, their mighty array thus, the Pandavas, expectant of sunrise, waited for battle, all cased in armour. And their white umbrellas, clean and costly, and brilliant as the sun, shone resplendent on their elephants and cars."[358]
SECTION LI
Sanjaya said, "Beholding the mighty and terrible array called Krauncha formed by Pandu's son of immeasurable energy, thy son, approaching the preceptor, and Kripa, and Salya, O sire, and Somadatta's son, and Vikarna, and Aswatthaman also, and all his brothers too, headed by Dussasana, O Bharata, and other immeasurable heroes assembled there for battle, said these timely words, gladdening them all, 'Armed with various kinds of weapons, ye all are conversant with the meaning of the scriptures. Ye mighty car-warriors, each of you is singly capable of slaying in battle the sons of Pandu with their troops. How much more then, when ye are united together. Our host, therefore, which is protected by Bhishma, is immeasurable, while that host of theirs, which is protected by Bhima, is measurable.[359] Let the Samsthanas, the Surasenas, the Venikas, the Kukkuras, the Rechakas, the Trigartas, the Madrakas, the Yavanas, with Satrunjayas, and Dussasana, and that excellent hero Vikarna, and Nanda and Upanandaka, and Chitrasena, along with the Manibhadrakas, protect Bhishma with their (respective) troops,'--Then Bhishma and Drona and thy sons, O sire, formed a mighty array for resisting that of the Parthas. And Bhishma, surrounded by a large body of troops, advanced, leading a mighty army, like the chief of the celestials himself. And that mighty bowman, the son of Bharadwaja, endued with great energy, followed him with the Kuntalas, the Dasarnas, and the Magadhas, O king, and with the Vidarbhas, the Melakas, the Karnas, and the Pravaranas also. And the Gandharas, the Sindhusauviras, the Sivis and the Vasatis with all their combatants also, (followed) Bhishma, that ornament of battle, and Sakuni, with all his troops protected the son of Bharadwaja. And then king Duryodhana, united with all his brothers, with the Aswalakas, the Vikarnas, the Vamanas, the Kosalas, the Daradas, the Vrikas, as also the Kshudrakas and the Malavas advanced cheerfully against the Pandava host. And Bhurisravas, and Sala, and Salya, and Bhagadatta, O sire, and Vinda and Anuvinda of Avanti, protected the left flank. And Somadatta, and Susarman, and Sudakshina, the ruler of the Kamvojas and Satayus, and Srutayus, were on the right flank. And Aswatthaman, and Kripa, and Kritavarman of Satwata's race, with a very large division of the troops, were, stationed at the rear of the army. And behind them were the rulers of many provinces, and Ketumat, and Vasudana, and the powerful son of the king of Kasi. Then all the troops on thy side cheerfully waiting for battle, O Bharata, blew their conches with great pleasure, and set up leonine roars. And hearing the shouts of those (combatants) filled with delight the venerable Kuru grandsire, endued with great prowess, uttering a leonine roar, blew his conch. Thereupon, conches and drums and diverse kinds of Pesis and cymbals, were sounded at once by others, and the noise made became a loud uproar. And Madhava and Arjuna, both stationed on a great car unto which were yoked white steeds, blew their excellent conches decked with gold and jewels. And Hrishikesa blew the conch called Panchajanya, and Dhananjaya (that called) Devadatta. And Vrikodara of terrible deeds blew the huge conch called Paundra. And Kunti's son king Yudhishthira blew the conch called Anantavijaya, while Nakula and Sahadeva (those conches called) Sughosa and Manipushpaka.[360] And the ruler of Kasi, and Saivya, and Sikhandin the mighty car-warrior, and Dhrishtadyumna, and Virata, and the mighty car-warrior Satyaki, and that great bowman the king of the Panchalas, and the five sons of Draupadi, all blew their large conches and set up leonine roars. And that great uproar uttered there by those heroes, loudly reverberated through both the earth and the welkin. Thus, O great king, the Kurus and the Pandavas, both filled with delight, advanced against each other for battling again, and scorching each other thus."
SECTION LII
Dhritarashtra said, "When mine and the hostile hosts were thus formed into battle array, how did the foremost of smiters begin to strike?"
Sanjaya said, "When all the divisions were thus arrayed, the combatants waited, each cased in mail, and with their beautiful standards all upraised. And beholding the (Kuru) host that resembled the limitless ocean, thy son Duryodhana, O king, stationed within it, said unto all the combatants on thy side, 'Cased in mail (as ye are), begin ye the fight'. The combatants then, entertaining cruel intentions, and abandoning their very lives, all rushed against the Pandavas, with standards upraised. The battle that took place then was fierce and made the hair stand on end. And the cars and elephants all got mixed together. And shafts with beautiful feathers, and endued with great energy and sharp points, shot by car-warriors fell upon elephants and horses. And when the battle began in this way, the venerable Kuru grandsire, the mighty-armed Bhishma of terrible prowess, cased in mail, taking up his bow, and approaching them, showered an arrowy downpour on the heroic son of Subhadra, and the mighty car-warrior Arjuna, and the ruler of the Kekayas and Virata, and Dhrishtadyumna of Prishata's race, as also upon the Chedi and the Matsya warriors. And that mighty array (of the Pandavas) wavered at the onset of that hero. And terrific was the encounter that took place between all the combatants. And horse-men and car-warriors and foremost of steeds fell fast. And the car-divisions of the Pandavas began to fly away. Then that tiger among men, Arjuna, beholding that mighty car-warrior Bhishma, angrily said unto him of Vrishni's race. 'Proceed to the place where the grandsire is. O thou of Vrishni's race, it is evident that this Bhishma, with wrath excited, will annihilate for Duryodhana's benefit my host. And this Drona, and Kripa and Salya and Vikarna, O Janardana, united with Dhritarashtra's sons headed by Duryodhana, and protected by this firm bowman, will slaughter the Panchalas. Even I, therefore, shall stay Bhishma for the sake of my troops, O Janardana.' Unto him Vasudeva then said, 'Be careful, O Dhananjaya, for I will soon take thee, O hero, towards the grandsire's car.' Having said this, O king, Saurin took that car, which was celebrated over the world, before the car of Bhishma. With numerous banners all waving, with steeds looking handsome like a flight of (white) cranes, with standard upraised on which was the ape roaring fiercely, upon his large car of solar effulgence and whose rattle resembled roar of the clouds, slaughtering the Kaurava divisions and the Surasenas also, the son of Pandu, that enhancer of the joys of friends speedily came to the encounter. Him (thus) rushing impetuously like an infuriate elephant and (thus) frightening in a battle brave combatants and felling them with his shafts, Bhishma the son of Santanu, protected by the warriors headed by Saindhava and by the combatants of the East and the Sauviras and the Kekayas, encountered with great impetuosity. Who else save the Kuru grandsire and those car-warriors, viz., Drona and Vikartana's son (Karna), are capable of advancing in battle against the bearer of the bow called Gandiva? Then, O great king, Bhishma, the grandsire of the Kauravas, struck Arjuna with seventy-seven arrows and Drona (struck him) with five and twenty, and Kripa with fifty, and Duryodhana with four and sixty, and Salya with nine arrows; and Drona's son, that tiger among men, with sixty, and Vikarna with three arrows; and Saindhava with nine and Sakuni with five. And Artayani O king, pierced Pandu's son with three broad-headed arrows. And (though) pierced on all sides by them with sharp arrows, that great bowman,[361] that mighty-armed (warrior), wavered not like mountain that is pierced (with arrows). Thereupon he, the diadem-decked, of immeasurable soul, O bull of Bharata's race, in return pierced Bhishma with five and twenty, and Kripa with nine arrows, and Drona with sixty, O tiger among men, and Vikarna with three arrows; and Artayani with three arrows, and the king (Duryodhana) also with five. And then Satyaki, and Virata and Dhrishtadyumna of Prishata's race, and the sons of Draupadi, and Abhimanyu, all surrounded him, (proceeding to his support). Then the prince of the Panchalas, supported by the Somakas, advanced towards the great bowman Drona who was engaged in seeking the welfare of Ganga's son. Then Bhishma, that foremost of car-warriors, speedily pierced the son of Pandu with eighty sharp arrows, upon which the combatants on thy side were much gratified. Hearing the shouts of those lions among car-warriors, Dhananjaya, endued with great prowess, then cheerfully entered into the midst of those lions among car-warriors and sported with his bow, O king, (successively) aiming those mighty car-warriors. Then that ruler of men, king Duryodhana, said unto Bhishma, beholding his own troops (thus) afflicted in battle by the son of Pritha. 'This mighty son of Pandu, O sire, accompanied by Krishna, felling all our troops, cutteth down our roots, even though thou, O son of Ganga, and that foremost of car-warriors, Drona, are alive. O monarch, it is for thee only that this Karna, laying aside his weapons, doth not fight with the sons of Pritha in battle (though) he is ever a well-wisher of mine, Do, therefore, that, O son of Ganga by which Phalguni may be slain. 'Thus addressed, O king, thy sire Devavrata, saying, 'Fie to Kshatriya usage', then proceeded towards Partha's car. And all the kings, O monarch, seeing both those warriors with white steeds yoked unto their cars stationed (for battle), set up loud leonine roars, and also blew their conches, O sire. And Drona's son and Duryodhana, and thy son Vikarna, surrounding Bhishma in that combat, stood, O sire, for battle. And so all the Pandavas, surrounding Dhananjaya, stood for fierce conflict. And the battle then commenced. And the son of Ganga pierced Partha in that combat with nine shafts. And Arjuna pierced him in return with ten shafts penetrating into the very vitals. Then, with a thousand arrows, well shot, Pandu's son Arjuna, famed for his skill in battle, shrouded Bhishma on all sides. That arrowy net, however, of Partha, O king, Bhishma the son of Santanu baffled with an arrowy net (of his own). And both well-pleased, and both delighting in battle, fought with each other without each gaining any advantage over the other, and each desirous of counteracting the other's feats. And the successive flights of arrows shot from Bhishma's bow were seen to be dispersed by the shafts of Arjuna. And so the flights of arrows shot by Arjuna, cut off by the arrows of Ganga's son, all fell down on the ground. And Arjuna pierced Bhishma with five and twenty arrows of sharp points. And Bhishma, too, in that combat, pierced Partha in return with nine arrows. And those two mighty warriors, those chastisers of foes, piercing each other's steeds, and also the shafts and the wheels of each other's cars, began to sport. Then, O king, Bhishma, that foremost of smiters, struck Vasudeva between his two breasts with three arrows. And the slayer of Madhu, struck with those shafts shot from Bhishma's bow, shone in that battle, O king, like a flowering Kinsuka. Then Arjuna, indignant at seeing Madhava, pierced in that combat the charioteer of Ganga's son with three arrows. And both heroes, striving with each other against each other's car, succeeded not in taking aim at each other in the combat. And in consequence of the ability and dexterity of the charioteers of both those warriors, both displayed, O king, beautiful circles and advancings and retreatings in respect of their moving cars. And, O monarch, seeing the opportunity to strike, they frequently changed positions, O king, for obtaining what they sought. And both the heroes blew their conches, mingling that blare with their leonine roars. And those mighty car-warriors twang their bows, both in the same manner. And with the blare of their conches and the rattle of their car-wheels, the very Earth was suddenly rent. And it began to tremble and produce subterranean noises. And nobody, O bull of Bharata's race, could detect any latches in either of them. Both of them was possessed of great might and great courage in battle, each was other's match. And by (the sight of) his standard alone, the Kauravas could approach him (for aid). And so the Pandavas approached Pritha's son (for aid), guided by his standard only. And beholding, O king, prowess thus displayed by those two foremost of men, O Bharata, all creatures (present) in that battle were filled with wonder. And none, O Bharata, observed any difference between the two, just as none finds any transgression in a person observant of morality. And both of them (at times) became perfectly invisible in consequence of clouds of arrows. And soon enough both of them in that battle became visible. And the gods with Gandharvas and the Charanas, and the great Rishis beholding their prowess, said unto one another. These mighty car-warriors when excited with rage, are incapable of ever being vanquished in battle by all the worlds with the gods, the Asuras and the Gandharvas. This highly wonderful battle would be wonderful in all the worlds. Indeed, a battle such as this will never take place again. Bhishma is incapable of being conquered in combat by Pritha's son of great intelligence, showering his arrows in battle, with bow and car and steeds. So also that great bowman, the son of Pandu, incapable of being vanquished in battle by the very gods, Bhishma is not competent to conquer in combat. As long as the world itself will last, so long will this battle continue equally. We heard these words, O king, fraught with the praise of Ganga's son and Arjuna in battle bruited about there. And while those two were engaged in displaying their prowess, other warriors of thy side and of the Pandavas, O Bharata, slew one another in battle, with sharp-edged scimitars, and polished battle-axes, and innumerable arrows, and diverse kinds of weapons. And the brave combatants of both armies cut one another down, while that terrible and murderous conflict lasted. And the encounter also, O king, that took place between Drona and the prince of the Panchalas, was awful."
SECTION LIII
Dhritarashtra said, "Tell me, O Sanjaya, how that great bowman Drona and the Panchala prince of Prishata's race encounter each other in battle, each striving his best. I regard destiny to be superior, O Sanjaya, to exertion, when Santanu's son Bhishma (even) could not escape Pandu's son in battle. Indeed, Bhishma, when enraged in battle could destroy all mobile and immobile creatures, why, O Sanjaya, could he not then by his prowess, escape the son of Pandu in battle?"
Sanjaya said, 'Listen, O king, quietly to this terrific battle. The son of Pandu is incapable of being vanquished by the very gods with Vasava. Drona with diverse arrows pierced Dhrishtadyumna and felled the latter's charioteer from his niche in the car.[362] And, O sire, the enraged hero also afflicted Dhrishtadyumna's four steeds with four excellent shafts. And the heroic Dhrishtadyumna too pierced Drona in the combat with nine sharp arrows and addressed him, saying, 'Wait--Wait'. 'Then, again, Bharadwaja's son of great prowess and immeasurable soul, covered with his arrows the wrathful Dhrishtadyumna. And he took up a dreadful arrow for the destruction of Prishata's son whose force resembled that of Sakra's bolt and which was like a second rod of death. And beholding that arrow aimed by Bharadwaja in battle, loud cries of oh and alas arose, O Bharata, among all the combatants. And then we beheld the wonderful prowess of Dhrishtadyumna insomuch that the hero stood alone, immovable like a mountain. And he cut off that terrible and blazing arrow coming towards him like his own Death, and also showered an arrowy downpour on Bharadwaja's son. And beholding that difficult feat achieved by Dhrishtadyumna, the Panchalas with the Pandavas, filled with delight, set up loud shouts. And that prince, endued with great prowess, desirous of slaying Drona hurled at him a dart of great impetuosity, decked with gold and stones of lapis lazuli. Thereupon the son of Bharadwaja, smiling the while, cut off into three fragments that dart decked with gold that was coming towards him impetuously. Beholding his dart thus baffled, Dhrishtadyumna of great prowess rained arrowy downpours on Drona, O king. Then that mighty car-warrior Drona, baffling that arrowy shower, cut off when the opportunity presented, the bow of Drupada's son. His bow (thus) cut off in the combat, that mighty warrior of great fame hurled at Drona a heavy mace endued with the strength of the mountain. And hurled from his hands, that mace coursed through the air for Drona's destruction. And then we beheld the wonderful prowess of Bharadwaja's son. By (the) lightness (of his car's motion), he baffled that mace decked with gold, and having baffled it, he shot at Prishata's son many shafts of sharp edge, well-tempered, furnished with golden wings, and whetted on stone. And these, penetrating through Prishata's coat of mail, drank his blood in that battle. Then the high-souled Dhrishtadyumna, taking up another bow, and putting forth his prowess pierced Drona in that encounter with five shafts. And then those two bulls among men, both covered with blood, looked beautiful like two blossoming Kinsukas in spring variegated with flowers. Then, O king, excited with wrath and putting forth his prowess at the head of his division, Drona once more cut off the bow of Drupada's son. And then that hero of immeasurable soul covered that warrior whose bow was cut off, with innumerable straight arrows like the clouds showering rain on a mountain. And he also felled his foe's charioteer from his niche in the car. And his four steeds, too, with four sharp arrows, Drona felled in that combat that set up a leonine roar. And with another shaft he cut off the leathern fence that cased Dhrishtadyumna's hand. His bow cut off, deprived of car, his steeds slain, and charioteer overthrown, the prince of Panchala alighted from his car, mace in hand, displaying great prowess. But before he could come down from his car, O Bharata, Drona with his shafts cut off that mace into fragments. This feat seemed wonderful to us. And then the mighty prince of the Panchalas of strong arms, taking a large and beautiful shield decked with a hundred moons, and a large scimitar of beautiful make, rushed impetuously from desire of slaying Drona, like a hungry lion in the forest towards an infuriate elephant. Then wonderful was the prowess that we behold of Bharadwaja's son, and his lightness (of hand) in the use of weapons, as also the strength of his arms, O Bharata, in as much as, alone, he checked Prishata's son with a shower of arrows. And although possessed of great might in battle, he was unable to proceed further. And we behold the mighty car-warrior Dhrishtadyumna staying where he did and warding off those clouds of arrows with his shield, using his arms with great dexterity. Then the mighty-armed Bhima endued with great strength quickly came there, desirous of aiding in battle the high-souled son of Prishata. And he pierced Drona, O king, with seven sharp-pointed arrows, and speedily caused Prishata's son to be taken up on another car. Then king Duryodhana urged the ruler of the Kalingas supported by a large division, for the protection of Bharadwaja's son. Then that terrible and mighty division of the Kalingas, O ruler of men, rushed against Bhima at the command of thy son. And Drona then, that foremost of car-warriors, abandoning the prince of Panchala, encountered Virata and Drupada together. And Dhrishtadyumna also proceeded to support king Yudhishthira in battle. And then commenced a fierce battle, making the hair stand on end, between the Kalingas and the high-souled Bhima, a battle that was destructive of the universe, terrific, and awful."
SECTION LIV
Dhritarashtra said, "How did the ruler of the Kalingas, that commander of a large division, urged by my son, and supported by his troops, fight in battle with the mighty Bhimasena of wonderful feats, that hero wandering over the field of battle with his mace like Death himself club in hand?"
Sanjaya said, "Thus urged by thy son, O great king, the mighty king of the Kalingas, accompanied by a large army advanced towards Bhima's car. And Bhimasena, then, O Bharata, supported by the Chedis, rushed towards that large and mighty army of the Kalingas, abounding with cars, steeds, and elephants, and armed with mighty weapons, and advancing towards him with Ketumat, the son of the king of the Nishadas. And Srutayus also, excited with wrath, accoutred in mail, followed by his troops in battle-array, and, accompanied by king Ketumat, came before Bhima in battle. And the ruler of the Kalingas with many thousands of cars, and Ketumat with ten thousand elephants and the Nishadas, surrounded Bhimasena, O king, on all sides. Then the Chedis, the Matsyas, and Karushas, with Bhimasena at their head, with many kings impetuously rushed against the Nishadas. And then commenced the battle, fierce and terrible, between the warriors rushing at one another from desire of slaughter. And terrific was the battle that suddenly took place between Bhima and his foes, resembling the battle, O great king, between Indra and the mighty host of Diti's sons. And loud became the uproar, O Bharata, of that mighty army struggling in battle, that resembled the sound of the roaring ocean. And the combatants, O king, cutting one another, made the whole field resemble a crematorium strewn with flesh and blood. And combatants, impelled by the desire of slaughter could not distinguish friend from foe. And those brave warriors, incapable of being easily defeated in battle, even began to strike down their own friend. And terrific was the collision that took place between the few and many, between the Chedis (on the one side) and the Kalingas and the Nishadas, O king, (on the other). Displaying their manliness to the best of their power, the mighty Chedis, abandoning Bhimasena, turned back, and when the Chedis ceased to follow him, the son of Pandu, encountering all the Kalingas, did not turn back, depending upon the might of his own arms. Indeed, the mighty Bhimasena moved not, but from the terrace of his car covered the division of the Kalingas with showers of sharp arrows. Then that mighty bowman, the king of the Kalingas, and that car-warrior, his son known by the name of Sakradeva, both began to strike the son of Pandu with their shafts. And the mighty-armed Bhima, shaking his beautiful bow, and depending on the might of his own arms, fought with Kalinga, and Sakradeva, shooting in that battle innumerable arrows, slew Bhimasena's steeds with them. And beholding that chastiser of foes Bhimasena deprived of his car, Sakradeva rushed at him, shooting sharp arrows. And upon Bhimasena, O great king, the mighty Sakradeva showered arrowy downpours like the clouds after summer is gone. But the mighty Bhimasena, staying on his car whose steeds had been slain, hurled at Sakradeva a mace made of the hardest iron. And slain by that mace, O king, the son of the ruler of the Kalingas, from his car, fell down on the ground, with his standard and charioteer. Then that mighty car-warrior, the king of the Kalingas beholding his own son slain, surrounded Bhima on all sides with many thousands of cars. Then the mighty-armed Bhima endued with great strength, abandoning mace, took up a scimitar, desirous of achieving a fierce feat. And that bull among men also took up, O king, crescents made of gold. And the ruler of the Kalingas also, excited with wrath, and rubbing his bowstring, and taking up a terrible arrow (deadly) as poison of the snake, shot it at Bhimasena, desirous at that monarch was of slaying (the Pandava). That sharp arrow, thus shot and coursing impetuously, Bhimasena, O king, cut in twain with his huge sword. And filled with delight he set up a loud shout, terrifying the troops. And the ruler of the Kalingas, excited with rage in that combat with Bhimasena, quickly hurled at him fourteen bearded darts whetted on stone. The mighty-armed son of Pandu, however, with that best of scimitars, fearlessly cut into fragments in a trice, O king, those darts while coursing through the welkin and before they could reach him. And having in that battle (thus) cut off those fourteen darts Bhima, that bull among men, beholding Bhanumat, rushed at him. Bhanumat then covered Bhima with a shower of arrows, and set up a loud shout, making the welkin resound with it. Bhima, however, in that fierce battle, could not bear that leonine shout. Himself endued with a loud voice, he also shouted very loudly. And at these shouts of his, the army of the Kalingas became filled with fear. In that battle they no longer regarded Bhima, O bull among men, as a human being. Then, O great king, having uttered a loud shout, Bhima, sword in hand impetuously jumping on (Bhanumat's) excellent elephant aided by the latter's tusks, gained, O sire, the back of that prince of tuskers, and with his huge sword cut Bhanumat, dividing him in the middle. That chastiser of foes, then, having (thus) slain in battle the prince of the Kalingas, next[363] made his sword which was capable of bearing a great strain, to descend upon the neck of that elephant. His head cut off, that prince of elephants fell down with a loud roar, like a crested mountain (whose base is) eaten away by the impetuous (surges of the) sea. And jumping down, O Bharata, from that failing elephant, the prince of Bharata's race, of undepressed soul, stood on the ground, sword in hand and accoutred in mail (as before). And felling numerous elephants on all sides, he wandered (over the field), making many paths (for himself). And then he seemed to be like a moving wheel of fire slaughtering whole divisions of cavalry, of elephants, and cars, and large bodies of infantry. And that lord among men, the mighty Bhima, was seen to move over the field with the activity of the hawk, quickly cutting off in that battle, with his sharp-edged sword, their bodies and heads, as also those of the combatants on elephant. And combatant on foot, excited with rage, all alone, and like Yama at the season of universal dissolution, he struck terror into his foes and confounded those brave warriors. Only they that were senseless rushed with loud shouts at him wandering in that great battle with impetuosity, sword in hand. And that grinder of foes, endued with great strength, cutting off the shafts and yokes of warriors on their cars, slew those warriors also. And Bhimasena was seen, O Bharata, to display diverse kinds of motions there. He wheeled about, and whirled about on high, and, made side-thrusts, and jumped forward, and ran above, and leapt high. And, O Bharata, he was also seen to rush forward and rush upward. And some mangled by the high-souled son of Pandu by means of his excellent sword, shrieked aloud, struck at their vitals or fell down deprived of life. And many elephants, O Bharata, some with trunks and the extremities of their tusks cut off, and others having their temporal globes cut open, deprived of riders, slew their own ranks and fell down uttering loud cries. And broken lances, O king, and the head of elephant drivers, and beautiful housings of elephants, and chords resplendent with gold, and collars, and darts and mallets and quivers, diverse kinds of machines, and beautiful bows, short arrows with polished heads, with hooks and iron crows for guiding elephants, bells of diverse shape, and hilts decked with gold, were seen by us falling down or (already) fallen along with riders of steeds. And with elephants (lying down) having the fore parts and hind parts of their bodies and their trunks cut off, or entirely slain, the field seemed to be strewn with fallen cliffs. That bull among men, having thus crushed the huge elephants, next crushed the steeds also. And, O Bharata, that hero also felled the foremost of cavalry soldiers. And the battle, O sire, that took place between him and them was fierce in the extreme. And hilts and traces, and saddle girths resplendent with gold, and covers for the back of steeds, and bearded darts, and costly swords, and coats of mail, and shields, and beautiful ornaments, were seen by us strewn over the ground in that great battle. And he caused the earth to be strewn over (with blood) as if it were variegated with lilies. And the mighty son of Pandu, jumping high and dragging some car-warriors down with his sword felled them along with (their) standards. Frequently jumping up or rushing on all sides, that hero endued with great activity, wandering along many routes, caused the combatants to be amazed. And some he slew by his legs, and dragging down others he pressed them down under the earth. And others he cut off with his sword, and others he frightened with his roars. And others he threw down on the ground by the force of his thighs (as he ran). And others, beholding him, fled away in terror. It was thus that that vast force of the Kalingas endued with great activity, surrounding the terrible Bhimasena in battle, rushed at him. Then, O bull of Bharata's race, beholding Srutayush at the head of Kalinga troops, Bhimasena rushed at him. And seeing him advancing the ruler of the Kalingas, of immeasurable soul, pierced Bhimasena between his breasts with nine arrows. Struck with those shafts shot by the ruler of the Kalingas, like an elephant pierced with the hook, Bhimasena blazed up with wrath like fire fed with fuel. Then Asoka, that best of charioteers, bringing a car decked with gold, caused Bhima to mount on it. And thereupon that slayer of foes, the son of Kunti, speedily mounted on that car. And then he rushed at the ruler of the Kalingas, saying,--'Wait, Wait'. And then the mighty Srutayush excited with wrath, shot at Bhima many sharp arrows, displaying his lightness of hand, and that mighty warrior, Bhima, forcibly struck with those nine sharp arrows shot by Kalinga from his excellent bow, yielded to great wrath, O king, like a snake struck with a rod. Then that foremost of mighty men, Bhima, the son of Pritha, excited with rage and drawing his bow with great strength, slew the ruler of the Kalingas with seven shafts made wholly of iron. And with two shafts he slew the two mighty protectors of the car-wheels of Kalinga. And he also despatched Satyadeva and Satya to the abode of Yama. Of immeasurable soul, Bhima also, with many sharp arrows and long shafts, caused Ketumat to repair unto Yama's abode. Then the Kshatriyas of the Kalinga country, excited with rage and supported by many thousands of combatants, encountered the wrathful Bhimasena in battle. And armed with darts and maces and scimitars and lances and swords and battle-axes, the Kalingas, O king, hundreds upon hundreds surrounded Bhimasena. Baffling that risen shower of arrows, that mighty warrior then took up his mace and jumped down (from his car) with great speed.[364] And Bhima then despatched seven hundred heroes to Yama's abode. And that grinder of foes despatched, in addition, two thousand Kalingas to the region of death. And that feat seemed highly wonderful. And it was thus that the heroic Bhima of terrible prowess repeatedly felled in battle large bands of the Kalingas. And elephants deprived by Pandu's son, in that battle, of their riders, and afflicted with arrows wandered on the field, treading down their own ranks and uttering loud roars like masses of clouds driven by the wind. Then the mighty-armed Bhima, scimitar in hand, and filled with delight, blew his conch of terrible loudness. And with that blare he caused the hearts of all the Kalinga troops to quake with fear. And, O chastiser of foes, all the Kalingas seemed at the same time to be deprived of their senses. And all the combatants and all the animals shook with terror. And in consequence of Bhimasena wandering in that battle through many paths or rushing on all sides like a prince of elephants, or frequently jumping up, a trance seemed to be engendered there that deprived his foes of their senses. And the whole (Kalinga) army shook with terror of Bhimasena, like a large lake agitated by an alligator. And struck with panic in consequence of Bhima of wonderful achievements, all the Kalinga combatants fled away in all directions. When, however, they were rallied again, the commander of the Pandava army (Dhrishtadyumna), O Bharata, ordered his own troops, saying,--'Fight'. Hearing the words of their commander, many leaders (of the Pandava army) headed by Sikhandin approached Bhima, supported by many car-divisions accomplished in smiting. And Pandu's son, king Yudhishthira the just, followed all of them with a large elephant force of the colour of the clouds. And thus urging all his divisions, the son of Prishata, surrounded by many excellent warriors, took upon himself the protection of one of the wings of Bhimasena.[365] There exists nobody on earth, save Bhima and Satyaki, who to the prince of the Panchalas is dearer than his very life. That slayer of hostile heroes, the son of Prishata, beheld the mighty-armed Bhimasena, that slayer of foes, wandering among the Kalingas. He set up many shouts, O king, and was filled with delight, O chastiser of foes. Indeed, he blew his conch in battle and uttered a leonine roar. And Bhimasena also, beholding the red standard of Dhrishtadyumna on his car decked with gold and unto which were yoked steeds white as pigeons, became comforted.[366] And Dhrishtadyumna of immeasurable soul, beholding Bhimasena encountered by the Kalingas rushed to the battle for his rescue. And both those heroes. Dhrishtadyumna and Vrikodara, endued with great energy, beholding Satyaki at a distance, furiously encountered the Kalingas in battle. And that bull among men, the grand son of Sini, that foremost of victorious warriors, quickly advancing to the spot took up the wing of both Bhima and Prishata's son. Bow in hand creating a great havoc there and making himself fierce in the extreme, he began to slay the enemy in battle. And Bhima caused a river to flow there of bloody current, mingled with the blood and flesh of the warriors born in Kalinga. And beholding Bhimasena then, the troops cried aloud, O king, saying. 'This is Death himself that is fighting in Bhima's shape with the Kalingas.' Then Santanu's son Bhishma, hearing those cries in battle, quickly proceeded towards Bhima, himself surrounded on all sides with combatants in army. Thereupon, Satyaki and Bhimasena and Dhrishtadyumna of Prishata's race, rushed towards that car of Bhima decked with gold. And all of them quickly surrounding Ganga's son in battle, pierced Bhishma, each with three terrible shafts, without losing a moment. Thy sire Devavrata, however, in return pierced each of those mighty bowmen striving (in battle) with three straight shafts. And checking those mighty car-warriors, with thousands of arrows he Slew with his shafts the steeds of Bhima decked with golden armour. Bhima, however, endued with great energy, staying on that car whose steeds had been slain, with great impetuosity hurled a dart at Bhishma's car. Thy sire Devavrata then, in that battle, cut off that dart in twain before it could reach him, and thereupon it fell down on the earth. Then that bull among men, Bhimasena, taking up a heavy and mighty mace made of Saikya iron speedily jumped down from his car. And Dhrishtadyumna quickly taking up that foremost of car-warriors on his own car, took away, in the very sight of all the combatants, that renowned warrior. And Satyaki then from desire of doing what was agreeable to Bhima, felled with his shaft the charioteer of the reverend Kuru grand-sire. Upon his charioteer being slain, that foremost of car-warriors, Bhishma, was borne away from the field of battle by his steeds with the speed of the wind. And when that mighty car-warrior was (thus) taken away from the field, Bhimasena then, O monarch, blazed up like a mighty fire while consuming dry grass. And slaying all the Kalingas, he stayed in the midst of the troops, and none, O bull of Bharata's race, of thy side ventured to withstand him. And worshipped by the Panchalas and the Matsyas, O bull of Bharata's race, he embraced Dhrishtadyumna and then approached Satyaki. And Satyaki, the tiger among the Yadus, of prowess incapable of being baffled, then gladdening Bhimasena, said unto him, in the presence of Dhrishtadyumna, (these words). 'By good luck the king of the Kalingas, and Ketumat, the prince of the Kalingas, and Sakradeva also of that country and all the Kalingas, have been slain in battle. With the might and prowess of thy arms, by thee alone, hath been crushed the very large division of the Kalingas that abounded with elephants and steeds and cars, and with noble warriors, and heroic combatants.' Having said this, the long-armed grandson of Sini, that chastiser of foes, quickly getting upon his car, embraced the son of Pandu. And then that mighty car-warrior, coming back to his own car, began to slay thy troops excited with rage and strengthening (the hands of) Bhima.
SECTION LV
Sanjaya said, "When the forenoon of that day had passed away, O Bharata, and when the destruction of cars, elephants, steeds, foot-soldiers and horse-soldiers, proceeded on, the prince of Panchala engaged himself in battle with these three mighty car-warriors, viz., Drona's son, Salya, and the high-souled Kripa. And the mighty heir of Panchala's king with many sharp shafts, slew the steeds of Drona's son that were celebrated over all the world. Deprived then of his animals, Drona's son quickly getting up on Salya's car, showered his shafts on the hair of the Panchala king. And beholding Dhrishtadyumna engaged in battle with Drona's son, the son of Subhadra, O Bharata, quickly came up scattering his sharp arrows. And, O bull of Bharata's race, he pierced Salya with five and twenty, and Kripa with nine arrows, and Aswatthaman with eight. Drona's son, however, quickly pierced Arjuna's son with many winged arrows, and Salya pierced him with twelve, and Kripa with three sharp arrows. Thy grandson Lakshmana then, beholding Subhadra's son engaged in battle, rushed at him, excited with rage. And the battle commenced between them. And the son of Duryodhana, excited with rage, pierced Subhadra's son with sharp shafts in that combat. And that (feat), O king, seemed highly wonderful. The light-handed Abhimanyu then, O bull of Bharata's race, excited with rage, quickly pierced his cousin with five hundred arrows. Lakshmana also, with his shafts, then cut off his (cousin's) bow-staff at the middle, at which, O monarch, all the people sent forth a loud shout. Then that slayer of hostile heroes, the son of Subhadra, leaving aside that broken bow, took up another that was beautiful and tougher.[367] And thereupon those two bulls among men, thus engaged in combat and desirous of counteracting each other's feats, pierced each other with sharp shafts. King Duryodhana then, O monarch, beholding his mighty son thus afflicted by thy grandson (Abhimanyu), proceeded to that spot. And when thy son turned (towards that spot), all the kings surrounded the son of Arjuna on every side with crowds of cars. Incapable of being defeated in battle and equal in prowess unto Krishna himself, that hero, O king, thus surrounded by those heroes, was not agitated in the least. Then Dhananjaya, beholding Subhadra's son engaged in battle, rushed to that spot, excited with wrath, desirous of rescuing his own son. Thereupon the kings (on the Kuru side), headed by Bhishma and Drona and with cars, elephants and steeds, rushed impetuously at Savyasachin. Then a thick earthly dust, suddenly raised by foot-soldiers and steeds and cars and cavalry troopers, covering the sky appeared on the view. And those thousands of elephants and hundreds of kings, when they came within reach of Arjuna's arrows, were all unable to make any further advance. And all creatures there set up loud wails, and the points of the compass became dark. And then the transgression of the Kurus assumed a fierce and dreadful aspect as regards its consequences. Neither the welkin, nor the cardinal points of the compass nor the earth, nor the sun, could be distinguished, O best of men, in consequence of the arrows shot by Kiritin.[368] And many were the elephants there deprived of the standards (on their backs), and many car-warriors also, deprived of their steeds. And some leaders of car divisions were seen wandering, having abandoned their cars. And other car-warriors, deprived of their cars, were seen to wander hither and thither, weapon in hand and their arms graced with Angadas. And riders of steeds abandoning their steeds and of elephants abandoning their elephants from fear of Arjuna, O king, fled away in all directions. And kings were seen felled or falling from cars and elephants and steeds in consequence of Arjuna's shafts. And Arjuna, assuming a fierce countenance, cut off with his terrible shafts, the upraised arms of warriors, mace in grasp, and arms bearing swords, O king, or darts, or quivers, or shafts, or bows, or hooks, or standards, all over the field. And spiked maces broken in fragments, and mallets, O sire, and bearded darts, and short arrows, and swords also, in that battle, and sharp-edged battle-axes, and lances, O Bharata, and shields broken into pieces, and coats of mail also, O king,[369] and standards, and weapons of all kinds thrown away and umbrellas furnished with golden staves, and iron hooks also, O Bharata, and goads and whips, and traces also, O sire, were seen strewn over the field of battle in heaps. There was no man in thy army, O sire, who could advance against the heroic Arjuna in battle. Whoever, O king, advanced against Pritha's son in battle, pierced by sharp shafts was despatched to the other world. When all these combatants of thine broke had fled away, Arjuna and Vasudeva blew their excellent conches. Thy sire Devavrata then, beholding the (Kuru) host routed, smilingly addressed the heroic son of Bharadwaja in the battle and said, "This mighty and heroic son of Pandu, viz., Dhananjaya, accompanied by Krishna, is dealing with (our) troops as he alone is competent to deal with them. He is incapable of being vanquished in battle today by any means, judging by his form that we see now so like unto that of the Destroyer himself at the end of the Yuga. This vast host again (of ours) is incapable of being rallied. Behold, looking at one another, our troops are flying away. Yon Sun, robbing in every way the vision of the whole world, is about to reach that best of mountains called Asta.[370] For this, O bull among men, I think that the hour is come for the withdrawal (of the army). The warriors, who have all been tired and struck with panic, will never fight. Having said this unto Drona that best of preceptors, Bhishma, that mighty car-warrior, caused thy army to be withdrawn. And then when the sun set, the withdrawal of both thy army and theirs took place, O sire, and twilight set in."
SECTION LVI
Sanjaya said,--"When the night having passed away, the dawn came, Santanu's son Bhishma, that chastiser of foes, gave the order for the (Kuru) army to prepare for battle. And the son of Santanu, the old Kuru grandsire, desirous of victory to thy sons, formed that mighty array known after the name of Garuda. And on the beak of that Garuda was thy sire Devavrata himself. And its two eyes were Bharadwaja's son and Kritavarman of Satwata's race. And those renowned warriors, Aswatthaman and Kripa, supported by the Trigartas, the Matsyas, the Kekayas, and the Vatadhanas, were in its head. And Bhurisravas and Sala, and Salya and Bhagadatta, O sire, and the Madrakas, the Sindhu-Souviras, and they that were called the Pancha-nodas, together with Jayadratha, were placed on its neck. And on its back was king Duryodhana with all his followers. And Vinda and Anuvinda of Avanti, and the Kamvojas with the Sakas, and the Surasenas, O sire, formed its tail, O great king. And the Magadhas and the Kalingas, with all the tribes of the Daserakas, accoutred in mail, formed the right wing of that array. And the Karushas, the Vikunjas, the Mundas, and the Kaundivrishas, with Vrithadvala, were stationed on the left wing. Then that chastiser of foes, Savyasachin, beholding the host disposed in battle-array, aided by Dhrishtadyumna, disposed his troops in counter-array. And in opposition to that array of thine, the son of Pandu formed fierce array after the form of the half-moon. And stationed on the right horn, Bhimasena shone surrounded by kings of diverse countries abundantly armed with various weapons. Next to him were those mighty car-warriors Virata and Drupada; and next to them was Nila armed with envenomed weapons. And next to Nila was the mighty car-warrior Dhrishtaketu, surrounded by the Chedis, the Kasis, the Karushas, and the Pauravas. And Dhrishtadyumna, and Sikhandin, with the Panchalas and the Prabhadrakas, and supported by other troops, were stationed in the middle, O Bharata, for battle. And thither also was king Yudhishthira the just, surrounded by his elephant division. And next to him were Satyaki, O king, and the five sons of Draupadi. And immediately next to them was Iravan. And next to him were Bhimasena's son (Ghatotkacha) and those mighty car-warriors, the Kekayas. And next, on the left horn (of that array), was that best of men, viz., he who had for his protector, Janardana--that protector of the whole Universe. It was thus that the Pandavas formed their mighty counter-array for the destruction of thy sons and of those who had sided with them. Then commenced the battle between thy troops and those of the foe striking one another, and in which cars and elephants mingled in the clash of combat. Large numbers of elephants and crowds of cars were seen everywhere, O king, to rush towards one another for purposes of slaughter. And the rattle of innumerable cars rushing (to join the fray), or engaged separately raised a loud uproar, mingling with the beat of drums. And the shouts of the heroic combatants belonging to thy army and theirs, O Bharata, slaying one another in that fierce encounter, reached the very heavens."
SECTION LVII
Sanjaya said, "After the ranks of thy army and theirs had been disposed in battle-array, that mighty car-warrior, Dhananjaya, felling in that conflict leaders of car-divisions with his arrows, caused a great carnage, O Bharata, among the car-ranks. The Dhartarashtras, (thus) slaughtered in battle by Pritha's son, like the Destroyer himself at the end of the Yuga, still fought perseveringly with the Pandavas. Desirous. of (winning) blazing glory and (bent upon) making death (the only ground for) a cessation of the fight, with minds undirected to anything else, they broke the Pandava ranks in many places and were also themselves broken. Then both the Pandava and the Kaurava troops broke, changed positions, and fled away. Nothing could be distinguished. An earthly dust arose, shrouding the very sun. And nobody there could distinguish, either the cardinal or the subsidiary directions. And everywhere the battle raged, O king, the combatants being guided by the indications afforded by colours, by watch-words, names and tribal distinctions. And the array of the Kauravas, O king, could not be broken, duly protected as it was by Bharadwaja's son, O sire.[371] And so the formidable array of the Pandava also, protected by Savyasachin, and well-guarded by Bhima, could not be broken. And the cars and elephants in close ranks, O king, of both the armies, and other combatants, coming out of their respective arrays, engaged in conflict. And in that fierce battle cavalry soldiers felled cavalry soldiers, with polished swords of sharp edges and long lances. And car-warriors, getting car-warriors (within reach) in that fierce conflict, felled them with shafts decked with golden wings. And elephant-riders, of thy side and theirs, felled large numbers of elephant-riders in close ranks, with broad-headed shafts and arrows and lances. And large bodies of infantry, inspired with wrath towards one another, cheerfully felled combatants of their own class with short arrows and battle-axes. And car-warriors, O king, getting elephant-riders (within reach) in that conflict, felled them along with their elephants. And elephant-riders similarly felled car-warriors. And, O bull of Bharata's race, the cavalry soldier with his lance felled the car-warrior in that conflict, and the car-warrior also felled the cavalry soldier. And both the armies the foot-soldier, felled the car-warrior in the combat, and the car-warrior felled the foot-soldiers, with sharp weapons. And elephant-riders felled horse-riders, and horse-riders felled warriors on the backs of elephants. And all this appeared exceedingly wonderful. And here and there foot-soldiers, were felled by foremost of elephant-riders, and elephant-riders were seen to be felled by the former. And bands of foot-soldiers, by hundreds and thousands, were seen to be felled by horse-riders and horse-riders by foot-soldiers. And strewn with broken standards and bows and lances and housings of elephants, and costly blankets and bearded darts, and maces, and clubs furnished with spikes, and Kampanas, and darts, and variegated coats of mail and Kunapas, and iron hooks, and polished scimitars, and shafts furnished with golden wings, the field, O best of Bharata's race, shone as if with floral wreaths. And the earth, miry with flesh and blood, became impassable with the bodies of men and steeds and elephants slain in that dreadful battle. And drenched with human blood, the earthy dust disappeared. And the cardinal points, all around, became perfectly clear, O Bharata. And innumerable headless trunks rose up all around indicating, O Bharata, of the destruction of the world. And in that terrible and awful battle, car-warriors were seen to run away in all directions. Then Bhishma and Drona, and Jayadratha, the ruler of the Sindhus and Purumitra, and Vikarna, and Sakuni the son of Suvala-these warriors invincible in battle and possessed of leonine prowess-staying in battle broke the ranks of the Pandavas. And so Bhimasena and the Rakshasa Ghatotkacha, and Satyaki, and Chekitana, and the sons of Draupadi, O Bharata, supported by all the kings (on their side), began to grind thy troops and thy sons stationed in battle, like the gods grinding the Danavas. And those bulls among Kshatriyas, striking one another in battle, became terrible to behold and covered with blood shone like Kinsukas. And the foremost warriors of both armies, vanquishing their opponents, looked, O king, like the planetary luminaries in the firmament. Then thy son Duryodhana, supported by a thousand cars, rushed to battle with the Pandavas and the Rakshasa. And so all the Pandavas, with a large body of combatants rushed in battle against those chastisers of foes, the heroic Bhishma and Drona. And the diadem-decked (Arjuna) also, excited with rage rushed against the foremost of kings. And Arjuna's son (Abhimanyu), and Satyaki, both advanced against the forces of Suvala's son. And then commenced once more a fearful battle, making the hair to stand on end, between thine and the enemy's troops both desirous of vanquishing each other."
SECTION LVIII
Sanjaya said, "Then those kings, excited with rage, beholding Phalguni in battle, surrounded him on all sides with many thousands of cars. And having, O Bharata surrounded him with multitudinous division of cars, they shrouded him from all sides with many thousands of shafts. And bright lances of sharp points, and maces, and clubs endued with spikes, and bearded darts and battle-axes, and mallets and bludgeons they hurled at Phalguni's car, excited with rage. And that shower of weapons approaching (towards him) like a flight of locusts, Pritha's son checked on all sides with his gold-decked arrows. And beholding there on that occasion the superhuman lightness of hand that Vibhatsu possessed, the gods, the Danavas, the Gandharvas, the Pisachas, the Uragas and the Rakshasas eulogised Phalguni, O king, saying,--'Excellent, Excellent.' And the heroic Gandharvas along with Suvala's son with a large force surrounded Satyaki and Abhimanyu. Then the brave warriors led by Suvala's son from anger, cut into pieces the excellent car of the Vrishni hero, with weapons of diverse kinds. And in course of that fierce conflict, Satyaki, abandoning that car of his, speedily mounted on Abhimanyu's car, O chastiser of foes. And those two, mounted on the same car, then began to speedily slaughter the army of Suvala's son with straight arrows of sharp points. And Drona and Bhishma, steadily struggling in battle, began to slaughter the division of king Yudhishthira the just, with sharp shafts furnished with the feathers of the Kanka bird. Then the son of Dharma and two other sons of Pandu by Madri, in the very sight of the whole army, began to grind the division of Drona. And the battle that took place there was fierce and awful, making the hair stand on end, like the terrible battle that took place between the gods and the Asuras in days of yore. And Bhimasena and Ghatotkacha, both achieved mighty feats. Then Duryodhana, approaching, checked them both. And the prowess we then beheld of Hidimva's son was exceedingly wonderful, insomuch that he fought in battle, O Bharata, transcending his very father. And Bhimasena, the son of Pandu, excited with wrath, pierced the vindictive Duryodhana in the breast, with an arrow, smiling the while. Then king Duryodhana, afflicted by the violence of that blow, sat down on the terrace of his car and swooned away. And his charioteer then, beholding him senseless, speedily bore him away, O king, from battle. And then the troops that supported Duryodhana broke and fled. And thereupon Bhima, smiting that Kuru army thus flying away in all directions, with sharp-pointed shafts, pursued it behind. And Prishata's son (Dhrishtadyumna), that foremost of warriors, and Pandu's son king Yudhishthira, the just, in the very sight, O Bharata, of both Drona and Ganga's son, slew their army with sharp shafts capable of slaying hostile forces. That host of thy son, thus flying away in battle, those mighty car-warriors. Bhishma and Drona were incapable of checking. For though attempted to be checked by Bhishma and the high-souled Drona, that host fled away in the very sight of Drona and Bhishma. And then when (those) thousand of car-warriors fled away in all directions, Subhadra's son and that bull of Sini's race, both stationed on the same car, began, O chastiser of foes, to slaughter the army of Suvala's son of battle. And Sini's grandson and that bull of Kuru's race looked resplendent like the sun and the moon when together in the firmament after the last lunation of the dark fortnight has passed away. And then Arjuna also, O king, excited with rage, showered arrows on thy army like the clouds pouring rain in torrents. And the Kaurava army, thus slaughtered in battle with the shafts of Partha, fled away, trembling in grief and fear. And beholding the army flying away, the mighty Bhishma and Drona, excited with rage and both desirous of Duryodhana's welfare sought to cheek it. Then king Duryodhana himself, comforting the combatants, checked that army, then flying away in all directions. And thereupon all the mighty Kshatriya car-warriors stopped, each at the spot where he saw thy son. And then others among the common soldiers, beholding them stop, stopped of their own accord, O king, from shame and desire of displaying their courage unto one another. And the impetuosity, O king, of that army thus rallied to the fight resembled that of the surging sea at the moment of the moon's rise. And king Duryodhana, beholding that army of his rallied for the fight, quickly repaired to Santanu's son Bhishma and said these words. 'O grandsire, listen to what I say, O Bharata. When, O son of Kuru, thou art alive, and Drona, that foremost of persons conversant with weapons, along with his son and with all our other friends (is alive), and then that mighty bowman Kripa also is alive, I do not regard it as at all creditable that my army should thus fly away. I do not regard the Pandavas to be, by any means, a match for thee or for Drona, in battle, or for Drona's son, or for Kripa. Without doubt, O grandsire, the sons of Pandu are being favoured by thee, inasmuch as thou forgivest, O hero, this slaughter of my army. Thou shouldst have told me, O king, before this battle took place, that thou wouldst not fight with the Pandavas. Hearing such words from thee, as also from the preceptor, O Bharata, I would then have, with Karna, reflected upon what course I should pursue. If I do not deserve to be abandoned by you two in battle, then, O bulls among men, do ye fight according to the measure of your prowess. Hearing these words, Bhishma, laughing repeatedly, and turning up his eyes in wrath, said to thy son, 'Many a time, O king, have I said unto thee words worthy of thy acceptance and fraught with thy good. The Pandavas are incapable of being vanquished in battle by the very gods with Vasava amongst them. That, however, which my aged self is capable of doing, I will do to the extent of my power, O best of kings, in this battle. Witness it now with thy kinsmen. Today, in the very sight of all, alone I shall check the sons of Pandu at the head of their troops and with all their kinsfolk.' Thus addressed by Bhishma, thy son, O king, filled with delight, caused conches to be blown and drums to be beaten. And the Pandavas also, O king, hearing that loud uproar, blew their conches, and caused their drums and cymbals to be played upon."
SECTION LIX
Dhritarashtra said, "After that dreadful vow had been made in battle by Bhishma enraged by the words of my son, what, O Sanjaya, did Bhishma do unto the sons of Pandu or what did the Panchalas do unto the grandsire? Tell it all unto me, O Sanjaya."
Sanjaya said, "After the forenoon of that day, O Bharata, had passed away, and the sun in his westward course had passed a portion of his path, and after the high-souled Pandavas had won the victory, thy sire Devavrata, conversant with the distinction of all codes of morality, rushed carried by the fleetest steeds, towards the army of the Pandavas, protected by a large force and by all thy sons. Then, O Bharata, in consequence of thy sinful policy, commenced a dreadful battle, making the hair stand on end, between ourselves and the Pandavas. And the twang of bows, the flapping of bowstrings against the leathern fences (casing the hands of the bowman), mingling together, made a loud uproar resembling that of splitting hills. Stay--Here I stand,--Know this one,--Turn back,--Stand,--I wait for thee--Strike,--these were the words heard everywhere. And the sound of falling coats of mail made of gold, of crowns and diadems, and of standards resembled the sound of falling stones on a stony ground. And heads, and arms decked with ornaments, falling by hundreds and thousands upon the ground moved in convulsions. And some brave combatants, with heads severed from their trunks, continued to stand weapons in grasp or armed with drawn bow. And a dreadful river of blood began to flow there, of impetuous current, miry with flesh and blood, and with the bodies of (dead) elephants for its (sub-aqueous) rocks. Flowing from the bodies of steeds, men, and elephants, and delightful to vultures and jackals, it ran towards the ocean represented by the next world. A battle such as that, O king, which (then) took place between thy sons, O Bharata, and the Pandavas, was never seen or heard before. And in consequence of the bodies of combatants slain in that conflict, cars could not make their way. And the field of battle in consequence of the bodies of slain elephants seemed to be strewn over with blue crests of hills. And the field of battle, strewn with variegated coats of mail and turbans, O sire, looked beautiful like the firmament autumn. And some combatants were seen who, though severely wounded, yet rushed cheerfully and proudly upon the foe in battle. And many, fallen on the field of battle, cried aloud, saying--'O father, O brother, O friend, O kinsman, O companion, O maternal uncle, do not abandon me.'--And others cried aloud, saying,--'Come! Come thou here! Why art thou frightened? Where dost thou go? I stand in battle, do not be afraid.' And in that combat Bhishma, the son of Santanu, with bow incessantly drawn to a circle, shot shafts of blazing points, resembling snakes of virulent poison. And shooting continuous line of arrows in all directions, that hero of rigid vows smote the Pandava car-warriors naming each beforehand, O Bharata. And displaying his extreme lightness of hands, and dancing (as it were) along the track of his car, he seemed, O king, to be present everywhere like a circle of fire. And in consequence of the lightness of his movements, the Pandavas in that battle, along with the Srinjayas, beheld that hero, though really alone, as multiplied a thousand-fold. And every one there regarded Bhishma as having multiplied his self by illusion. Having seen him now on the east, the next moment they saw him on the west. And so having seen him on the north, the next moment they saw him on the south. And the son of Ganga was thus seen fighting in that battle. And there was no one amongst the Pandavas capable of even looking at him. What they all saw were only the innumerable shafts shot from his bow. And heroic warriors, beholding him achieve such feats in battle, and (thus) slaughtering their ranks, uttered many lamentations. And, kings in thousands came in contact with thy sire, thus coursing over the field in a superhuman way, and fell upon that fire represented by the enraged Bhishma like flights of senseless insects (upon a blazing fire) for their own destruction. Not a single shaft of that light-handed warrior was futile, falling upon the bodies of men, elephants, and steeds, in consequence of the numbers (opposed to him). With a single straight shaft shot in that battle, he despatched a single elephant like hill riven by the thunderbolt. Two or three elephant-riders at a time, cased in mail and standing together, thy sire pierced with one shaft of sharp point. Whoever approached Bhishma, that tiger among men, in battle, seen for a moment was, next beheld to fall down on the ground. And that vast host of king Yudhishthira the just, thus slaughtered by Bhishma of incomparable prowess, gave way in a thousand directions. And afflicted with that arrowy shower, the vast army began to tremble in the very presence of Vasudeva and the high-souled Partha. And although the heroic leaders of the Pandava army made great efforts, yet they could not check the flight of (even) the great car-warriors of their side afflicted with the shafts of Bhishma. The prowess, in consequence of which that vast army was routed, was equal to that of the chief of the gods himself. And that army was so completely routed, O great king, that no two persons could be seen together. And cars and elephants and steeds were pierced all over, and standards and shafts of cars were strewn over the field. And the army of the sons of Pandu uttered cries of oh and alas, and became deprived of senses. And the sire struck the son and the son struck the sire; and friend challenged the dearest of friends to battle as if under the influence of fate. And others amongst the combatants of Pandu's son were seen, O Bharata, to run away, throwing aside their coats of mail, and with dishevelled hair. And the army of the sons of Pandu, indulging in loud wails, including the very leaders of their best of car-warriors, was seen to be as confounded as a very herd of kine. The delighter of the Yadavas then, beholding that army thus routed, said unto Partha, stopping that best of cars (which he guided), these words, 'The hour is now come, O Partha, which was desired by thee. Strike Bhishma, O tiger among men, else, thou wilt lose the senses. O hero, formerly, in the conclave of kings, thou hadst said,--'I will slay all the warriors of Dhritarashtra's sons, headed by Bhishma and Drona--all in fact, who will fight with me in battle'. O son of Kunti, O chastiser of foes, make those words of thine true. Behold, O Vibhatsu, this army of thine is being routed on all sides. Behold, the kings in Yudhishthira's host are all flying away, seeing Bhishma in battle, who looketh like the Destroyer himself with wide-open mouth. Afflicted with fear, they are making themselves scarce like the weaker animals at sight of the lion. Thus addressed, Dhananjaya replied unto Vasudeva, saying, 'Plunging through this sea of the hostile host, urge on the steeds to where Bhishma is. I will throw down that invincible warrior, the reverend Kuru grandsire'. Then Madhava urged those steeds of silvery hue to where, O king, the car of Bhishma was, that car which, like the very sun, was incapable of being gazed at. And beholding the mighty-armed Partha thus rushing to an encounter with Bhishma, the mighty army of Yudhisthira rallied for battle. Then Bhishma, that foremost of warriors amongst the Kurus, repeatedly roaring like a lion, quickly covered Dhananjaya's car with an arrowy shower. In a moment that car of his, with standard and charioteer, became invisible, shrouded with that arrowy downpour. Vasudeva, however, endued with great might fearlessly and summoning all his patience, began to guide those steeds mangled by Bhishma's shafts. Then Partha, taking up his celestial bow whose twang resembled the roar of the clouds, caused Bhishma's bow to drop down, cutting it off with his keen shafts. The Kuru warrior, thy sire, seeing his bow cut off, took up another and stringed it within the twinkling of the eye. And he stretched that bow whose twang resembled the roar of the clouds, with his two hands. But Arjuna, excited with wrath, cut off that bow also of his. Then the son of Santanu applauded that lightness of hand (displayed by Arjuna), saying--Excellent, O Partha, O thou of mighty arms, excellent, O son of Pandu. O Dhananjaya, such a mighty feat is, indeed, worthy of thee. I have been pleased with thee. Fight hard with me, O son. And having applauded Partha thus, and taking up another large bow, that hero shot his shafts at Partha's car. And Vasudeva then displayed his great skill in the guiding of chariot, for he baffled those shafts of his, by guiding the car in quick circles. Then, O sire, Bhishma with great strength pierced both Vasudeva and Dhananjaya with keen shafts all over their bodies. And mangled by those shafts of Bhishma, those two tigers among men looked like two roaring bulls with the scratches of horns on their bodies. And once again, excited with rage, Bhishma covered the two Krishnas on all sides with shafts in hundreds and thousands. And with those keen shafts of his, the enraged Bhishma caused him of Vrishni's race to shiver. And laughing loudly he also made Krishna to wonder. Then the mighty-armed Krishna, beholding the prowess of Bhishma in battle as also the mildness with which Arjuna fought, and seeing that Bhishma was creating incessant showers of arrows in that conflict and looked like the all-consuming Sun himself in the midst of the two armies, and marking besides, that that hero was slaying the foremost of combatants in Yudhishthira's host and causing a havoc in that army as if the hour of dissolution had come,--the adorable Kesava, that slayer of hosts, endued with immeasurable soul--unable to bear what he saw, thought that Yudhishthira's army could not survive that slaughter.--In a single day Bhishma can slaughter all the Daityas and the Danavas. With how much ease then can he slay in battle the sons of Pandu with all their troops and followers. The vast army of the illustrious son of Pandu is again flying away. And the Kauravas also beholding the Somakas routed, are rushing to battle cheerfully, gladdening the grandsire. Accoutred in mail, even I will stay Bhishma to-day for the sake of the Pandavas. This burthen of the high-souled Pandavas even I will lighten. As regards Arjuna, though struck in battle with keen shafts, he knoweth not what he should do, from respect for Bhishma,--And while Krishna was reflecting thus the grandsire, excited with wrath, once again shot his shafts at Partha's car. And in consequence of very great number of those arrows all the points of the compass became entirely shrouded. And neither the welkin nor the quarters nor the earth nor the sun himself of brilliant rays, could be seen. And the winds that blew seemed to be mixed with smoke, and all the points of the compass seemed to be agitated. And Drona, and Vikarna, and Jayadratha, and Bhurisrava, and Kritavarman, and Kripa, and Srutayush and the ruler of the Amvashtas and Vinda and Anuvinda, Sudakshina and the westerners, and the diverse tribes of the Sauviras, the Vasatis, and the Kshudrakas, and the Malavas, all these, at the command of the royal son of Santanu, quickly approached Kiritin for battle. And the grandson of Sini saw that Kiritin was surrounded by many hundreds of horse, and infantry, and cars, and mighty elephants. And beholding both Vasudeva and Arjuna thus encompassed by infantry and elephants and horses and cars, on all sides, that foremost of all bearers of arms, viz., the chief of the Sinis, quickly proceeded to that spot. And that foremost of bowmen, the chief of the Sinis, quickly rushing at those troops, came to Arjuna's side like Vishnu coming to the aid of the slayer of Vritra. And that foremost warrior of Sini's race cheerfully said unto Yudhishthira's host all the combatants of which had been frightened by Bhishma and whose elephants, steeds, cars, and numberless standards had been mangled and broken into pieces, and which was flying away from the field, these words, 'Ye Kshatriyas, where do ye go? This is not the duty of the righteous as hath been declared by the ancients. Ye foremost of heroes, do not violate your pledges. Observe your own duties as heroes'. Beholding that those foremost of kings were flying together from the field of battle, and marking the mildness with which Partha fought, and beholding also that Bhishma was exerting himself very powerfully in battle, and that the Kurus were rushing from all sides, the younger brother of Vasava, the high-souled protector of all the Dasarhas, unable to bear it all, addressed the renowned grandson of Sini, and applauding him, said,--'O hero of Sini's race, they that are retreating, are, indeed, retreating. They that are yet staying, O thou of the Satwata race, let them also go away. Behold, I will soon throw Bhishma down from his car, and Drona also in battle, with all their followers. There is none in the Kuru host, O thou of the Satwata race, who is able to escape my angry self. Therefore, taking up my fierce discus, I will slay Bhishma of high vows. And slaying in battle those two foremost of car-warriors, viz., Bhishma along with his followers and Drona also, O grandson of Sini, I will gladden Dhananjaya, and the king, and Bhima, and the twin Aswins. And slaying all the sons of Dhritarashtra and all those foremost of kings who have embraced their side, I will joyfully furnish king Ajatasatru with a kingdom today.' Saying this, Vasudeva's son, abandoning (the reins of) the steeds, jumped down from the car, whirling with his (right) arm his discus of beautiful nave with edge sharp as a razor, effulgent as the sun and possessed of force equal to that of a thousand bolts of heaven. And making the earth tremble under his tread, the high-souled Krishna rushed impetuously towards Bhishma. And that grinder of foes, the younger brother of the chief of the gods, excited with wrath, rushed towards Bhishma staying in the midst of his troops, like a lion from desire of slaying upon a prince of elephants blinded with fury and staying proudly for the attack. And the end of his yellow garments waving in the air looked like a cloud charged with lightning in the sky. And that lotus of a discus called Sudarsana, having for its stalk the beautiful arm of Saurin, looked as beautiful as the primeval lotus, bright as the morning sun, which sprung from the navel of Narayana. And Krishna's wrath was the morning sun that caused that lotus to blow. And the beautiful leaves of that lotus were as sharp as the edge of a razor. And Krishna's body was the beautiful lake, and his (right) arm the stalk springing therefrom, upon which that lotus shone. And beholding the younger brother of Mahendra, excited with wrath and roaring loudly and armed with that discus, all creatures set out a loud wail, thinking that the destruction of the Kurus was at hand. And armed with his discus Vasudeva looked like the Samvarta fire that appears at the end of the Yuga for consuming the world. And the preceptor of the universe blazed up like a fierce comet risen for consuming all creatures. And beholding that foremost of bipeds, that divine personage, advancing armed with the discus, Santanu's son stationed on his car, bow and arrow in hand, fearlessly said, 'Come, Come, O Lord of the gods, O thou that hast the universe for thy abode. I bow to thee, O thou that art armed with mace, sword and Saranga. O lord of the universe, forcibly throw me down from this excellent car, O thou that art the refuge of all creatures in this battle. Slain here by thee, O Krishna, great will be my good fortune both in this world and the next. Great is the respect thou payest me, O Lord of the Vrishnis and the Andhakas. My dignity will be celebrated in the three worlds.' Hearing these words of Santanu's son, Krishna rushing impetuously towards him said, 'Thou art the root of this great slaughter on earth. Thou wilt behold Duryodhana slain to-day. A wise minister who treadeth in the path of righteousness should restrain a king that is addicted to the evil of gambling. That wretch again of his race who transgresseth duty should be abandoned as one whose intelligence hath been misdirected by destiny.--The royal Bhishma, hearing these words, replied unto the chief of the Yadus, saying,--Destiny is all powerful. The Yadus, for their benefit, had abandoned Kansa. I said this to the king (Dhritarashtra) but he minded it not. The listener that hath no benefit to receive becometh, for (his own) misery, of perverted understanding through (the influence of destiny).' Meanwhile, jumping down from his car, Partha, himself of massive and long arms, quickly ran on foot after that chief of Yadu's race possessed of massive and long arms, and seized him by his two hands. That first of all gods devoted in self, Krishna, was excited with rage. And therefore, though thus seized, Vishnu forcibly dragged Jishnu after him, like a tempest bearing away a single tree. The high-souled Partha, however, seizing them with great force his legs as he was proceeding at a quick pace towards Bhishma, succeeded, O king, in stopping him with difficulty at the tenth step. And when Krishna stopped, decked as he was with a beautiful garland of gold, cheerfully bowed down to him and said, 'Quell this wrath of thine. Thou art the refuge of the Pandavas, O Kesava. I swear, O Kesava, by my sons and uterine brothers that I will not withdraw from the acts to which I have pledged myself. O younger brother of Indra, at thy command I will certainly annihilate the Kurus.' Hearing that promise and oath of his, Janardana became gratified. And ever engaged as he was in doing what was agreeable to Arjuna--that best of the Kurus.--he once more, discus on arm, mounted on his car. And that slayer of foes once more took up those reins (that he had abandoned), and taking up his conch called Panchajanya, Saurin filled all the points of the compass and the welkin with its blare. And thereupon beholding Krishna decked with necklace and Angada and ear-rings, with curved eye-lashes smeared with dust, and with teeth of perfect whiteness, once more take up his conch the Kuru heroes uttered a loud cry. And the sound of cymbals and drums and kettle-drums, and the rattle of car-wheels and the noise of smaller drums, mingling with those leonine shouts, set forth from all the ranks of the Kurus, became a fierce uproar. And the twang of Partha's Gandiva, resembling the roll of the thunder, filled the welkin and all the quarters. And shot from the bow of Pandu's son, bright and blazing shafts proceeded in all directions. Then the Kuru king, with a large force, and with Bhishma and Bhurisravas also, arrow in hand, and resembling a comet risen for consuming a constellation, rushed against him. And Bhurisravas hurled at Arjuna seven javelins furnished with wings of gold, and Duryodhana a lance of fierce impetuosity, and Salya a mace, and Santanu's son a dart. Thereupon, Arjuna, baffling with seven shafts the seven javelins, fleet as arrows, shot by Bhurisravas, cut off with another keen-edged shaft the lance hurled from Duryodhana's arm. And the blazing dart coming towards him--effulgent as lightning--hurled by Santanu's son, and the mace hurled from the arm of the ruler of the Madras, that hero cut off with two (other) shafts. Then drawing with his two hands and with great force his beautiful bow Gandiva of immeasurable energy, he invoked with proper mantras the highly wonderful and terrible Mahendra weapon and caused it to appear in the welkin. And with that mighty weapon producing profuse showers of arrows endued with the effulgence of the blazing fire, that high-souled and mighty bowman, decked with diadem and garland of gold, checked the entire Kaurava host. And those shafts from Partha's bow, cutting off the arms, bows, standard-tops, and cars, penetrated into the bodies of the kings and of the huge elephants and steeds of the foe. And filling the cardinal and the subsidiary directions with those sharp and terrible shafts of his, Pritha's son decked with diadem and garland of gold, agitated the hearts of his foes by means of the twang of Gandiva. And in that awful passage at arms, the blare of conches and beat of drums and the deep rattle of cars were all silenced by the twang of Gandiva. And ascertaining that twang to be of Gandiva, king Virata and other heroes among men, and the brave Drupada, the king of the Panchalas, all proceeded to that spot with undepressed hearts. And all thy combatants stood, struck with fear, each at the spot where he heard that twang of Gandiva. And none amongst them ventured to proceed to that place whence that sound was heard. And in that awful slaughter of kings, heroic combatants were slain and car-warriors with those that guided their cars. And elephants with resplendent housings of gold and gorgeous standards (on their backs), afflicted with broad-headed shafts failing upon them, suddenly fell down, deprived of life and their bodies mangled by Kiritin. And forcibly struck by Partha with his winged arrows of great impetuosity and broad-headed shafts of keen-edge and points, the standards of innumerable kings stationed at the heads of their yantras and Indrajalas were cut off.[372] And bands of infantry and car-warriors, in that battle, and steeds and elephants, fell fast on the field, their limbs paralysed, or themselves speedily deprived of life, affected by Dhananjaya with those shafts. And, O king, many were the warriors who in that terrible conflict had their coats of mail and bodies cut through by that mighty weapon called after the name of Indra. And with those terrible and sharp shafts of his, Kiritin caused an awful river to run on the field of battle, having for its waters the blood flowing from the mangled bodies of the combatants and having for its froth their fat. And its current was broad and ran fiercely. And the bodies of elephants and steeds despatched to the other world formed its banks. And its mire consisted of the entrails, the marrow, and the flesh of human beings, and prodigious Rakshasas formed the (tall) trees (standing on its banks). And the crowns of human heads in profusion, covered with hair, formed its (floating) mess, and heaps of human bodies, forming its sandbanks, caused the current to flow in a thousand directions. And the coats of mail strewn all over formed its hard pebbles. And its banks were infested by large number of jackals and wolves and cranes and vultures and crowds of Rakshasas, and packs of hyenas. And they that were alive beheld that terrible river of current consisting of fat, marrow, and blood, caused by the arrowy showers of Arjuna--that embodiment of (man's) cruelty--to look like the great Vaitarani.[373] And beholding the foremost warriors of that army of the Kurus thus slain by Phalguni, the Chedis, the Panchalas, the Kurushas, the Matsyas, and all the combatants of the Pandava side, those foremost of men, elated with victory, together set up a loud shout for frightening the Kaurava warriors. And they uttered that cry indicative of victory, beholding the foremost combatants of the (Kuru) army, the very troops protected by mighty leaders of divisions, thus slain by Kiritin, that terror of foes, who frightened them like a lion frightening herds of smaller animals. And then the bearer of Gandiva himself, and Janardana both filled with delight, uttered loud roars. And the Kurus, with Bhishma, and Drona and Duryodhana and Valhika, exceedingly mangled by the weapons (of Arjuna), beholding the sun withdraw his rays, and seeing also that awful and irresistible weapon called after the name of Indra spread out and causing (as it were) the end of the Yuga to appear, withdraw their forces for the nightly rest. And that foremost of men, Dhananjaya also, having achieved a great feat and won great renown by crushing his foes, and beholding the sun assume a red hue and the evening twilight to set in, and having completed his work, retired with his uterine brothers to the camp for nightly rest. Then when darkness was about to set in, there arose among the Kuru troops a great and terrible uproar. And all said, 'In today's battle Arjuna hath slain ten thousand car-warriors, and full seven hundred elephants. And all the westerners, and the diverse tribes of the Sauviras, and the Kshudrakas and the Malavas, have all been slain. The feat achieved by Dhananjaya is a mighty one. None else is competent to achieve it. Srutayush, the ruler of the Amvashtas, and Durmarshana, and Chitrasena, and Drona, and Kripa, and the ruler of the Sindhus, and Valhika, and Bhurisravas, and Salya, and Sala, O king, and other warriors by hundreds united together, along with Bhishma himself, have on battle, by the prowess of his own arms, been vanquished today by the angry son of Pritha, viz., Kiritin, that one mighty car-warrior in the world.' Talking thus, O Bharata, all the warriors of thy side went to their tents from the field of battle. And all the combatants of the Kuru army frightened by Kiritin, then entered their tents illumined by thousands of torches, and beautified by innumerable lamps.
SECTION LX
Sanjaya said,--"When the night passed away, O Bharata, the high-souled Bhishma, with wrath engendered, supported by a large force, and stationed at the head of the Bharata army, proceeded against the foe. And Drona and Duryodhana and Valhika, and also Durmarshana and Chitrasena, the mighty Jayadratha, and other royal warriors, supported by large divisions accompanied, surrounding him all sides. And surrounded by those great and mighty car-warriors endued with great prowess and energy, O king, he shone, O best of monarchs, in the midst of those foremost of royal warriors, like the chief of the celestials in the midst of the gods. And the magnificent standards on the backs of the elephants stationed in front of those ranks, of diverse colours, viz., red, yellow, black and brown, waving in the air, looked exceedingly beautiful. And that army with the royal son of Santanu and other mighty car-warriors and with elephants and steeds, looked resplendent like a mass of clouds charged with lightning, or like the firmament, in the season of rains, with gathering clouds.[374] And then the fierce army of the Kurus, bent on battle and protected by Santanu's son, rushed impetuously towards Arjuna like the fierce current of the ocean-going Ganga.[375] Pervaded by diverse kinds of forces possessed of great strength, and having in its wings elephants, steeds, infantry, and cars in profusion, that array the high-souled (Arjuna) having the prince of apes on his banner beheld from a distance to resemble a mighty mass of clouds.[376] That high-souled hero, that bull among men, upon his car furnished with tall standard and unto which were yoked white steeds, at the head of his (own) division and surrounded by a mighty force, proceeded against the whole hostile army. And all the Kauravas with thy sons, beholding that ape-bannered (warrior) with his excellent standard and handsome car-shaft wrapped (in costly cover), accompanied by that bull of Yadu's race, his charioteer in battle, were filled with dismay. And thy army beheld that best of arrays, which was protected by that mighty car-warrior of the world, viz., Kiritin, with weapons upraised to have at each of its corners four thousand elephants. Like the array which was formed on the day before by that best of Kurus viz., king Yudhishthira the just, and like of which had never been seen or heard before by human beings, was this one of today (that the Pandavas formed). Then on the field of battle thousand of drums were loudly beaten, and there arose from all the divisions the loud blare of conches and the notes of trumpets and many leonine shouts. Then (innumerable) bows of loud twang, stretched by heroic warriors with shaft fixed on the bowstrings, and the blare of conches, silenced that uproar of drums and cymbals. And the entire welkin filled with that blare of conches was diffused with an earthly dust that made it wonderful to behold. And with that dust the sky looked as if a vast canopy were spread overhead. And beholding that canopy the brave warriors all rushed impetuously (to battle). And car-warriors, struck by car-warriors, were overthrown with charioteers, steeds, cars, and standards. And elephants, struck by elephants, fell down, and foot-soldiers struck by foot-soldiers. And rushing horsemen, struck down by rushing horsemen with lances and swords, fell down with frightful countenances. And all this seemed exceedingly wonderful. And excellent shields decked with golden stars and possessed of solar effulgence, broken by (strokes of) battle-axes, lances and swords dropped on the field.[377] And many car-warriors mangled and bruised by the tusks and the strong trunks of elephants, fell down with their charioteers. And many bulls among car-warriors struck by bulls among car-warriors with their shafts, fell down on the ground. And many persons hearing the wails of horsemen and foot-soldiers struck with the tusks and other limbs of elephants or crushed by the impetus of those huge creatures rushing in close ranks, fell down on the field of battle.[378]
"Then when cavalry and foot-soldiers were falling fast, and elephants and steeds and cars were flying away in fear, Bhishma, surrounded by many mighty car-warriors, obtained sight of him who had the prince of apes on his standard. And the palmyra-bannered warrior, viz. the son of Santanu, having five palmyras on his standard, then rushed against the diadem-decked (Arjuna) whose car, in consequence of the fleetness of the excellent steeds attached to it was endued with wonderful energy and which blazed like the very lightning in consequence of the energy of his mighty weapons. And so against that son of Indra who was like unto Indra himself, rushed many (other) warriors headed by Drona and Kripa and Salya and Vivinsati and Duryodhana and also Somadatta's son, O king. Then the heroic Abhimanyu, the son of Arjuna, conversant with all weapons and cased in a handsome and golden coat of mail, rushing out of the ranks, quickly proceeded against all those warriors. And that son of Krishna of feats incapable of being borne, baffling the mighty weapons of all those warriors of great strength, looked resplendent like the adorable Agni himself, on the sacrificial altar, of blazing flames, invoked with high mantras. Then Bhishma of mighty energy, creating in that battle a very river whose waters were the blood of foes, and quickly avoiding Subhadra's son, encountered that mighty car-warrior, viz., Partha himself. Then Arjuna decked with diadem and garlands with his Gandiva of wonderful mien and twang loud as the roar of the thunder, shooting showers of arrows, baffled that shower of mighty weapons (shot by Bhishma). And that high-souled warrior having the prince of apes on his banner, of feats incapable of being borne, then poured in return upon Bhishma, that best of all wielders of bows a shower of sharp-edged arrows and polished shafts of broad heads. And so thy troops also beheld that shower of mighty weapons shot by him who had the prince of apes on his banner, opposed and dispersed by Bhishma like the maker of day dispelling (the gloom of night). And the Kurus and the Srinjayas, and all the people there, beheld that single combat between those two foremost of men, viz., Bhishma and Dhananjaya, proceeding thus steadily and thus distinguished by the terrible twang of the bows of both."
SECTION LXI
Sanjaya said, "And Drona's son, and Bhurisravas, and Chitrasena, O sire, and the son of Samyamani also, all fought with Subhadra's son. And while fighting alone with five tigers among men, people beheld him possessed of exceeding energy, like a young lion fighting with five elephants. And no one among them equalled Krishna's son in sureness of aim, in bravery, in prowess, in lightness of hand or in knowledge of weapons. And beholding his son, that chastiser of foes thus struggling and displaying his prowess in battle, Partha set up a leonine roar. And seeing thy grandson, O king, thus afflicting thy host, thy warriors, O monarch, surrounded him on all sides. Then that smiter of foes, the son of Subhadra, depending upon his prowess and might, advanced with undepressed heart against the Dhartarashtra host. And while battling with the foe in that conflict, his mighty bow endued with the effulgence of the sun, was seen by all to be incessantly stretched for striking. And piercing the son of Drona with one shaft, and Salya with five, he overthrew the standard of Samyamani's son with eight shafts. And with another sharp-edged arrow he cut off the mighty dart of golden staff, resembling a snake, that was hurled at him by Somadatta's son. And the heir of Arjuna, baffling in the very sight of Salya, his hundreds of terrible shafts, slew his four steeds. Thereupon Bhurisravas, and Salya, and Drona's son and Samyamani, and Sala struck with the fear at the strength of arms displayed by Krishna's son could not stay before him. Then, O great king, the Trigartas and the Madras, with the Kekayas, numbering five and twenty thousand urged by thy son, all of whom were foremost of men accomplished in the science of arms and who were incapable of defeat by foes in battle, surrounded Kiritin with his son for slaying them both. Then, O king, that vanquisher of foes, the commander of the Pandava army, the prince of the Panchalas, beheld the cars of the father and the son (thus) surrounded (by the foe). Supported by many thousands of elephants and cars, and by hundred thousands of cavalry and infantry, and stretching his bow in great wrath he advanced against that division of the Madras and the Kekayas, O chastiser of foes, leading his troops with him. And that division (of the Pandava army), protected by that renowned and firm bowman, and consisting of cars, elephants, and cavalry, looked resplendent as it advanced for the encounter. And while proceeding towards Arjuna, that perpetuator of Panchala's race struck Saradwat's son on his shoulder-joint with three arrows. And piercing the Madrakas then with ten sharp shafts, he speedily slew the protector of Kritavarman's rear. And that chastiser of foes then, with a shaft of broad head, slew Damana, the heir of the high-souled Paurava. Then the son of Samyamani pierced the Panchala prince incapable of defeat in the battle with ten shafts, and his charioteer also with ten shafts. Then that mighty bowman, (thus) severely pierced, licked with his tongue the corners of his mouth, and cut off his enemy's bow with a broad-headed shaft of excessive sharpness. And soon the prince of Panchala afflicted his foe with five and twenty arrows, and then slew his steeds, O king, and then both the protectors of his wings. Then, O bull of Bharata's race, Samyamani's son, standing on that car whose steeds were slain, looked at the son of the renowned king of the Panchalas. Then taking up a terrible scimitar of the best kind, made of steel, Samyamani's son walking on foot, approached Drupada's son staying on his car. And the Pandavas, soldiers and Dhrishtadyumna also of Prishata's race beheld him coming like a wave and resembling a snake fallen from the skies. And he whirled his sword and looked like the sun and advanced with the tread of an infuriate elephant. The prince of Panchala then, excited with rage, quickly taking up a mace, smashed the head of Samyamani's son thus advancing towards him, sharp-edged scimitar in grasp and shield in hand, as soon as the latter, having crossed the shooting distance, was near enough to his adversary's car. And then, O king, while falling down deprived of life, his blazing scimitar and shield, loosened from his grasp, fell down with his body on the ground. And the high-souled son of the Panchala king, of terrible prowess, having slain his foe with his mace, won great renown. And when that prince, that mighty car-warrior and great bowman, was (thus) slain, loud cries of oh and alas arose among thy troops, O sire. Then Samyamani, excited with rage upon beholding his own son slain, impetuously rushed towards the prince of Panchala who was incapable of defeat in battle. And all the kings of both the Kuru and the Pandava armies beheld those two princes and foremost of car-warriors engaged in battle. Then that slayer of hostile heroes Samyamani, excited with wrath, struck Prishata's son with three shafts like (the conductor of an elephant striking) a mighty elephant with hooks. And so Salya also, that ornament of assemblies, excited with wrath, struck the heroic son of Prishata on his breast. And then commenced (another) battle (there)."
SECTION LXII
Dhritarashtra said,--"I regard destiny to be superior to exertion, O Sanjaya, inasmuch as the army of my son is continually slaughtered by the army of the Pandavas. Thou always speakest, O suta, of my troops as being slaughtered, and thou always speakest of the Pandavas as both unslain and cheerful. Indeed, O Sanjaya, thou speakest of mine as deprived of manliness, felled and falling, and slaughtered, although they are battling to the best of their powers and striving hard for victory. Thou always speakest to me of the Pandavas as obtaining victory and mine as becoming weaker and weaker. O child, I am incessantly hearing of countless cause of unbearable and poignant grief on account of Duryodhana's doing. I do not see, O Sanjaya, the means by which the Pandavas, may be weakened and sons of mine may obtain the victory in battle.
Sanjaya said, "This mighty evil hath proceeded from thee, O king. Listen now with patience to the great slaughter of men, elephants, steeds and car-warriors. Dhrishtadyumna, afflicted by Salya with nine shafts, afflicted in return the ruler of Madras with many shafts made of steel. And then we beheld the prowess of Prishata's son to be highly wonderful inasmuch as he speedily checked Salya that ornament of assemblies. The battle between them lasted for only a short space of time. While angrily engaged in combat, none beheld even a moment's rest taken by any of them. Then, O king, Salya in that battle cut off Dhrishtadyumna's bow with a broad-headed shaft of sharp edge and excellent temper. And he also covered him, O Bharata, with a shower of arrows like rain charged clouds pouring their drops on the mountain breast during the season of rains. And while Dhrishtadyumna was being thus afflicted, Abhimanyu, excited with wrath, rushed impetuously towards the car of the ruler of the Madras. Then the wrathful son of Krishna, of immeasurable soul, obtaining the car of the ruler of the Madras (within shooting distance), pierced Artayani with three sharp shafts.[379] Then the warriors of thy army, O king, desirous of opposing the son of Arjuna in battle, speedily surrounded the car of the ruler of Madras. And Duryodhana, and Vikarna, and Dussasana, and Vivinsati and Durmarshana, and Dussala, and Chitrasena, and Durmukha, and Satyabrata, blessed be thou, and Purumitra, O Bharata,--these, protecting the car of the ruler of the Madras, stationed themselves there. Then Bhimasena, excited with wrath, and Dhrishtadyumna. of Prishata's race, and the five sons of Draupadi, and Abhimanyu, and the twin sons of Madri and Pandu,--these ten opposed those ten warriors of the Dhritarashtra army shooting, O king, diverse kinds of weapons. And they approached and encountered one another in battle desirous of slaying one another, in consequence, O king, of thy wicked policy. And when those ten car-warriors, excited with wrath, engaged with the ten others in that awful battle, the other car-warriors of both thy army and of the foe all stood as spectators. And those mighty car-warriors, shooting diverse kinds of weapons and roaring at one another, smote one another fiercely. With wrath engendered in their breasts, desirous of slaying one another, they uttered fierce shouts, challenging one another. And jealous of one another, O king, those kinsfolk united together, encountered one another wrathfully, shooting mighty weapons. And wonderful to say, Duryodhana, excited with rage, pierced Dhrishtadyumna in that battle with four sharp shafts. And Durmarshana pierced him with twenty, and Chitrasena with five, and Durmukha with nine, and Dussaha with seven, and Vivinsati with five, and Dussasana with three shafts. Then, O great king, that scorcher of foes, viz., Prishata's son, pierced each of them in return with five and twenty shafts, displaying his lightness of hand. And Abhimanyu, O Bharata, pierced Satyavrata and Purumitra each with ten shafts. Then the son of Madri, those delighters of their mother, covered their uncle with showers of sharp arrows. And all this seemed wonderful. Then, O monarch, Salya covered his nephews, those two foremost of car-warriors desirous of counteracting their uncle's feats, with arrows, but the sons of Madri wavered not. Then the mighty Bhimasena, the son of Pandu, beholding Duryodhana and desirous of ending the strife, took up his mace. And beholding the mighty-armed Bhimasena with upraised mace and looking like the crested Kailasa mount, thy sons fled away in terror. Duryodhana, however, excited with wrath, urged the Magadha division consisting of ten thousand elephants of great activity. Accompanied by that elephant division and placing the ruler of Magadha before him, king Duryodhana advanced towards Bhimasena. Beholding that elephant division advancing towards him, Vrikodara, mace in hand, jumped down from his car, uttering a loud roar like that of a lion. And armed with that mighty mace which was endued with great weight and strength of adamant, he rushed towards that elephant division, like the Destroyer himself with wide open mouth. And the mighty-armed Bhimasena endued with great strength, slaying elephants with his mace, wandered over the field, like the slayer of Vritra among the Danava host. And with the loud shouts of the roaring Bhima, shouts that made the mind and the heart to tremble with fear, the elephants, crouching close, lost all power of motion. Then the sons of Draupadi, and that mighty car-warrior, the son of Subhadra, and Nakula and Sahadeva, and Dhrishtadyumna of Prishata's race, protecting Bhima's rear, rushed behind him, checking all by scattering their arrowy showers like the very clouds pouring rain on the mountain breast. And those Pandava warriors struck off the heads of their foes battling from the backs of elephants, with well-tempered and keen-edged shafts of diverse forms.[380] And the heads (of elephant-riders), and arms decked with ornaments, and hands with iron-hooks in grasp, falling fast, resembled a stony shower. And the headless trunk of elephant-riders on the necks of the beasts they rode, looked like headless trees on mountain summits. And we beheld mighty elephants felled and falling, slain by Dhrishtadyumna, the high-souled son of Prishata. Then the ruler of the Magadhas, in that battle, urged his elephant resembling Airavata himself, towards the car of Subhadra's son. Beholding that mighty elephant advancing towards him, that slayer of hostile heroes, the brave son of Subhadra, slew it with a single shaft. And when the ruler of the Magadhas was thus deprived of his elephant, that conqueror of hostile cities viz., the son of Krishna, then struck off that king's head with a broad-headed shaft with silver wings. And Bhimasena, the son of Pandu, having penetrated that elephant division, began to wander over the field, crushing those beasts around him like Indra himself crushing the mountains. And we beheld elephants slain in that battle by Bhimasena, each with only one stroke (of his mace), like hills riven by thunder. And many elephants, huge as hills, were slain there, having their tusks broken or temples, or bones, or backs, or frontal globes. And others, O king, deprived of life, lay there with foaming mouths. And many mighty elephants, with frontal globes completely smashed, vomited large quantities of blood. And some, from fear, laid themselves down on the ground like (so many) hillocks. And smeared with the fat and blood (of elephants) and almost bathed in their marrow, Bhima wandered over the field like the Destroyer himself, club in hand. And Vrikodara, whirling that mace of his which was wet with the blood of elephants, became terrible and awful to behold, like the wielder of Pinaka armed with Pinaka.[381] And those huge tuskers, while (thus) crushed by the angry Bhima, suddenly fled away, afflicted, crushing thy own ranks. And these mighty bowmen and car-warriors, headed by Subhadra's son (all the while) protected that battling hero whirling his gory mace[382] wet with the blood of elephants, like the celestials protecting the wielder of the thunder-bolt. Of terrible soul, Bhimasena then looked like the Destroyer. himself. Indeed, O Bharata, putting forth his strength on all sides, mace in arms, we beheld Bhimasena then to resemble Sankara himself dancing (at the end of the Yuga), and his fierce, heavy, and sounding mace to resemble the club of Yama and possessed of the sound of Indra's bolt. And that gory mace of his, smeared with marrow and hair, resembled (also) the angry Rudra's Pinaka while he is engaged in destroying all creatures. As a herdsman chastises his herd of cattle with a goad, so did Bhima smite that elephant division with that mace of his. And while thus slaughtered by Bhima with his mace and with shafts (by those that protected his rear), the elephants ran on all sides, crushing the cars of thy own army. Then driving away those elephants from the field like a mighty wind driving away masses of clouds, Bhima stood there like wielder of the trident on a crematorium."
SECTION LXIII
Sanjaya said, "When that elephant division was exterminated, thy son Duryodhana urged his entire army, commanding the warriors to slay Bhimasena. Then the entire army at the command of thy son, rushed towards Bhimasena who was uttering fierce shouts. That vast and unlimited host difficult of being borne by the very gods, incapable of being crossed like the surging sea on the day of full moon or new moon, abounding with cars, elephants, and steeds, resounding with the blare of conches and the beat of drums, numbering untold foot-soldiers and car-warriors, and shrouded by the dust (raised), that very sea of hostile troops incapable of being agitated, thus coming towards him, Bhimasena checked in battle, O king, like the bank resisting the ocean. That feat, O king, which we beheld, of Bhimasena the high-souled son of Pandu, was exceedingly wonderful and superhuman. With his mace, he fearlessly checked all those kings angrily rushing towards him, with their steeds and cars, and elephants. Checking that vast force with mace, that foremost of mighty men, Bhima, stood in that fierce melee, immovable as the mountain Meru. And in that dreadful, fierce, and terrific encounter his brother and sons and Dhrishtadyumna of Prishata's race, and the sons of Draupadi and Abhimanyu, and the unvanquished Sikhandin--these mighty warriors,--did not abandon him from fear. Taking up his massive and weighty mace made of Saika iron, he rushed towards the warriors of thy army like the Destroyer himself, armed with his club. And pressing crowds of cars and crowds of horsemen down into the earth, Bhima wandered over the field like the fire at the end of the Yuga. And Pandu's son of infinite prowess crushing crowds of cars with the impetus of his thighs and slaying thy warriors in battle, wandered like the Destroyer himself at the end of the Yuga. And he began to grind thy troops with the greatest ease like an elephant crushing a forest of reeds. And dragging car-warriors down from their cars, and warriors fighting from the backs of heroes, and foot soldiers as they stood on the ground, in the army of thy son, the mighty-armed Bhimasena slew them all with his mace like the wind crushing trees by its force. And that mace of his, slaying elephants and steeds, became smeared with fat, marrow, flesh, and blood, and looked exceedingly terrible. And with the bodies of slain men and cavalry lying scattered about, the field of battle wore the appearance of the abode of Yama. And the terrible and slaughtering mace of Bhimasena, resembling the fierce bludgeon of Death and endued with the effulgence of Indra's bolt, looked like Pinaka of the angry Rudra while destroying living creatures. Indeed, that mace of the high-souled son of Kunti, who was slaying all around, looked fiercely resplendent like the bludgeon of the Destroyer himself at the time of the universal dissolution. And beholding him thus routing that large army repeatedly and advancing like Death's self, all the warriors became cheerless. Withersoever the son of Pandu, raising his mace, cast his eyes, in consequence of his look alone, O Bharata, all the troops there seemed to melt away. Beholding Vrikodara of terrible deeds, thus routing the army and unvanquished by even so large a force and devouring the (hostile) division like the Destroyer himself with wide-open mouth, Bhimasena speedily came towards him, on his car of solar effulgence and rattle loud as that of the clouds, (shrouding the welkin) with his arrowy showers like a vapoury canopy charged with rain. Then the mighty-armed Bhimasena, beholding Bhishma thus advancing like the Destroyer himself with wide-open mouth, rushed towards him, excited with wrath. At that moment, that foremost hero of Sini's race viz., Satyaki of sure aim, fell upon the grandsire, slaying his enemies (along the way) with his firm bow and causing thy son's army to tremble. And all the combatants who belonged to thy army were then, O Bharata, unable to impede the progress of that hero thus advancing with his steeds of silvery hue and scattering his sharp shafts furnished with handsome wings. At that time the Rakshasa Alamvusha (only) succeeded in piercing him with ten shafts. But piercing Alamvusha in return with four shafts, the grandson of Sini proceeded on his car. Beholding that hero of Vrishni's race thus advancing and rolling (as it were) through the very midst of his enemies, and checking (as he proceeded) the foremost of Kuru warriors, and repeatedly uttering loud shouts in that battle, thy warriors then like masses of clouds pouring rain in torrents on the mountain breast, showered their arrowy downpours on him. They were, however, incapable of impeding the progress of that hero who looked like the noon-day sun in his glory. And there was none who was not then cheerless, save Somadatta's son, O king, and Bhurisravas, the son of Somadatta, O Bharata, beholding the car-warriors of his own side driven away, rushed against Satyaki from desire of battle, taking up his bow of fierce impetus."
SECTION LXIV
Sanjaya said, "Then, O king, Bhurisravas, excited with great wrath, pierced Satyaki with nine arrows like the conductor of an elephant piercing an elephant with the iron hook. Satyaki also, of immeasurable soul, in the very sight of all the troops, pierced the Kaurava warrior with nine shafts. Then king Duryodhana, accompanied by his uterine brothers, surrounded Somadatta's son thus striving in battle. Similarly the Pandavas also, of great energy, quickly surrounding Satyaki in that battle took up their positions around him. And Bhimasena, excited with wrath, and with mace upraised, O Bharata, encountered all thy sons headed by Duryodhana. With many thousands of cars, and excited with wrath and vindictiveness, thy son Nandaka pierced Bhimasena of great might with keen-edged and sharp-pointed shafts whetted on stone and winged with the feathers of the kanka bird. Then Duryodhana, O king, in that great battle, excited with wrath, struck Bhimasena in the breast with nine shafts. Then the mighty-armed Bhima of great strength mounted on his own excellent car and addressing (his charioteer) Visoka, said, 'These heroic and mighty sons of Dhritarashtra, all great car-warriors, are exceedingly angry with me and desirous of slaying me in battle. I will slay all these today in thy sight, without doubt. Therefore, O charioteer, guide my steed in battle with care.' Having said this, O monarch, Pritha's son pierced thy son with sharp-pointed arrows decked with gold. And he pierced Nandaka in return with three arrows between his two breasts. Then Duryodhana having pierced the mighty Bhima with six arrows pierced Visoka in return with three other sharp arrows. And Duryodhana, O king, as if smiling the while, with three other sharp arrows cut off at the grasp the resplendent bow of Bhima in that battle. Bhima then, that bull among men, beholding his charioteer Visoka afflicted, in that conflict, with sharp shafts by thy son armed with the bow, and unable to bear it, drew another excellent bow, excited with wrath, for the destruction of thy son, O monarch. And excited with great wrath, he also took up an arrow with horse-shoe head and furnished with excellent wings. And with that (arrow) Bhima cut off the excellent bow of the king. Then thy son, excited to the highest pitch of fury, leaving that broken bow aside, speedily took up another that was tougher. And aiming a terrible shaft blazing as Death's rod, the Kuru king, excited with rage struck Bhimasena between his two breasts. Deeply pierced therewith, and greatly pained, he sat down on the terrace of his car. And while seated on the terrace of his car, he swooned away. Beholding Bhima thus unmanned, the illustrious and mighty car-warriors of the Pandava army, headed by Abhimanyu could not bear it. And those warriors then, with great steadiness, showered on thy sons' head a thick down-pour of fierce shafts. Then the mighty Bhimasena, regaining consciousness, pierced Duryodhana at first with those shafts and then with five. And that mighty bowman the son of Pandu then pierced Salya with five and twenty shafts furnished with golden wings. And pierced therewith, Salya was borne away from the battle. Then thy fourteen sons, viz., Senapati, Sushena, Jalasandha, Sulochana, Ugra, Bhimaratha, Bhima, Viravahu, Aolupa, Durmukha, Dushpradarsha, Vivitsu, Vikata, and Sama, then encountered Bhimasena in battle. United together they rushed against Bhimasena, and with eyes red in wrath, showering countless arrows, they pierced him deeply. Then the heroic and mighty Bhimasena of strong arms, beholding thy sons, licking the corners of his mouth like a wolf in the midst of smaller creatures, fell upon them with the impetuosity of Garuda. And the son of Pandu then cut off the head of Senapati with a shaft having a horse-shoe head. And with delighted soul and laughing the while, that mighty-armed warrior, piercing Jalasandha with three arrows, despatched him to Yama's abode. And next, smiting Sushena, he sent him to the presence of Death's self. And with a single broad-headed shaft he felled on the ground the head, handsome as the moon, of Ugra, decked with turban and adorned with ear-rings. And in that battle, Pandu's son Bhima, with seventy shafts, despatched Viravahu to the other world with his steeds and standard and charioteer. And smiling the while, O king, Bhimasena quickly despatched both the brothers Bhima and Bhimaratha also to Yama's abode. And then in that great battle in the very sight of all the troops, with an arrow of horse-shoe head Bhima despatched Sulochana also to Death's domain. Then the rest of thy sons that were there, O king, beholding the prowess of Bhimasena and while thus being struck by that illustrious warrior, all fled from battle from fear of Bhima. Then Santanu's son, addressing all the mighty car-warriors (of his army) said, 'That fierce bowman, Bhima, excited with wrath in battle, is slaying the mighty sons of Dhritarashtra and other heroic car-warriors united together, whatever their knowledge of weapons, and whatever their bravery. Therefore, seize ye all that son of Pandu'. Thus addressed, all the troops of the Dhritarashtra army, excited with rage, rushed towards Bhimasena endued with great might, And Bhagadatta, O king, on his elephant of rent temples, suddenly rushed thither where Bhimasena was stationed. And thither to the combat, he shrouded Bhima with his shafts whetted on stone so as to make him completely invisible, like the clouds covering the sun. Those mighty car-warriors, however, (of the Pandava army), relying on the prowess of their own arms, could not bear that shrouding of Bhima (with the arrowy showers of Bhagadatta). They, therefore, surrounding Bhagadatta on all sides, poured on him their arrowy down-pours. And they pierced his elephant also with showers of shafts. And struck by all those mighty car-warriors with showers of fierce shafts of diverse kinds that elephant, O king, of the ruler of the Pragjyotishas with blood trickling down his body, became beautiful to behold on the field of battle like a mass of clouds tinged with the rays of the sun. And that elephant with temporal juice trickling down urged by Bhagadatta, like the Destroyer, ran with double his former speed, shaking the very earth with his tread. Then all those mighty car-warriors, beholding that terrible mien of the animal, and regarding it irresistible, became cheerless. Then king Bhagadatta, that tiger among men, excited with rage, struck Bhimasena between his two breasts with a straight shaft. Deeply pierced by the king with that shaft, that great bowman and mighty car-warrior, with limbs deprived of sensation in consequence of a swoon, sat down on his car, holding his flagstaff. And beholding those mighty car-warriors terrified and Bhimasena in a swoon, Bhagadatta of great prowess uttered a loud roar. Then, O king, that terrible Rakshasa Ghatotkacha, beholding Bhima in that state, became excited with rage and there and then disappeared from the view. And creating a terrible illusion enhancing the fears of the timid, he reappeared in a moment assuming a fierce form. Himself riding on an Airavata created by his powers of illusion, the other Dik-elephants, viz., Anjana, Vamana, and Mahapadma of blazing glory, followed him. And those three mighty elephants, ridden by Rakshasas, were of huge form, with juice profusely trickling down in three lines, and endued with great speed and prowess. Then Ghatotkacha urged his own elephant to battle, desirous, O chastiser of foes, of slaying Bhagadatta with his elephant. And those other elephants, excited with fury and each endued with four tusks, urged by Rakshasas of great strength, fell from all sides upon Bhagadatta's elephant and afflicted him with their tusks. And the elephant of Bhagadatta, thus afflicted by those elephants, (already) struck with arrows and feeling great pain, uttered loud cries that resembled the thunder of Indra. And hearing those terrible and loud cries of that roaring elephant, Bhishma, addressing Drona, Suyodhana and all the kings, said, 'The mighty bowman Bhagadatta is battling with the wicked-souled son of Hidimva, and hath fallen into great distress. That Rakshasa is of huge form, and the king also is very wrathful. Engaged in battle, they would certainly prove each other's death. Loud shouts were also heard of the rejoicing Pandavas, and the cries of agony of (king Bhagadatta's) terrified elephant. Blessed be ye, let us all go there for rescuing the king, for, if left unprotected, in battle, he will soon give up his life. Ye warriors of great energy, do, as I bid, even now. Ye sinless ones, make no delay. The combat deepens and becometh fierce, making the hair to stand on end. That commander of a division is high-born, endued with great bravery, and devoted to us. Ye warriors of unfading glory, it is meet that his rescue should be effected by us.' Hearing these words of Bhishma, all the kings (of the Kuru army), headed by Bharadwaja's son, desirous of rescuing Bhagadatta, proceeded with great speed to where the ruler of the Pragjyotishas was. And beholding the enemy advancing, the Panchalas with the Pandavas, headed by Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued with great prowess, beholding that division (of the enemy) advance, uttered a fierce roar, deep as that of thunder. Hearing that roar of his and beholding those battling elephants, Santanu's son Bhishma once again addressed Bharadwaja's son and said, 'I do not like to fight (to-day) with the wicked-souled son of Hidimva. Endued with great might and energy, he is at present well-supported. He is incapable of being vanquished now by the wielder of the thunder-bolt himself. Of sureness of aim, he is a great smiter. As regards ourselves, our animals are tired (today). We have also been greatly mangled by Panchalas and the Pandavas. I do not like fresh encounter with the victorious Pandavas. Let the withdrawal of our army, therefore, be proclaimed today. Tomorrow we will fight with the foe.' Hearing these words of the grandsire, the Kauravas, afflicted with the fear of Ghatotkacha, and availing of the advent of night as a pretext, gladly did what the grandsire said. And after the Kauravas had withdrawn, the Pandavas, crowned with victory uttered leonine roars, mingling them with the blare of conches and the notes of pipes. Thus did the battle take place that day, O Bharata, between the Kurus and the Pandavas headed by Ghatotkacha. And the Kauravas also, vanquished by the Pandavas and overcome with shame, retired to their own tents when night came. And those mighty car-warriors, the sons of Pandu, their bodies mangled with shafts and themselves filled with (the result of) the battle, proceeded, O king, towards their encampment, with Bhimasena and Ghatotkacha, O monarch, at their head. And filled with great joy, O king, they worshipped those heroes. And they uttered diverse kinds of shouts which were mingled with the notes of trumpets. And those high-souled warriors shouted making the very earth tremble therewith, and grinding as it were, O sire, the hearts of thy sons. And it was thus that those chastisers of foes, when night came, proceeded towards their tents. And king Duryodhana, cheerless at the death of his brothers, passed some time in thoughtfulness, overcome with grief and tears. Then making all the arrangements for his camp according to the rules (of military science), he began to pass the hours in meditation, scorched with grief and afflicted with sorrow on account of his (slain) brothers."
SECTION LXV
Dhritarashtra said, 'Hearing of those feats of the sons of Pandu which are incapable of being achieved by the gods themselves, my heart, O Sanjaya, is filled with fear and wonder. Hearing also of the humiliation of my sons in every way, great hath been my anxiety as to the consequence that will ensue. The words uttered by Vidura will, no doubt, consume my heart. Everything that hath happened seemeth to be due to Destiny, O Sanjaya. The combatants of the Pandava army are encountering and smiting those best of warriors having Bhishma for their head, those heroes conversant with every weapon. What ascetic penances have been performed by the high-souled and mighty sons of Pandu, what boon hath they obtained, O son, or what science is known to them, in consequence of which, like the stars in the firmament, they are undergoing no diminution? I cannot bear it that my army should be repeatedly slaughtered by the Pandavas. The divine chastisement, highly severe, both fallen on me alone. Tell me everything truly, O Sanjaya, about that for which the sons of Pandu have become unslayable and mine slayable. I do not see the other shore of this (sea of) distress.[383] I am like a man desirous of crossing the vastly deep ocean with my two arms alone. I certainly think that a great calamity hath overtaken my sons. Without doubt, Bhima will slay all my sons. I do not see that hero who is able to protect my sons in battle. The death of my sons in this battle, O Sanjaya, is certain. It behoveth thee, therefore, O Suta, to tell me, who asketh thee, everything about the true cause of all these. Beholding his own troops retreating from battle, what did Duryodhana do? And what old Bhishma and Drona, and Kripa, and Suvala's son, and Jayadratha, and that mighty bowman, viz., Drona's son and Vikarna of great strength do? When also, O thou of great wisdom, my sons turned back from the fight, what O Sanjaya, became the resolve of those high-souled warriors?"
Sanjaya said, "Listen, O king, with attention, and having listened, let it go to thy heart. Nothing (in this) is the result of incantation, nothing the result of illusion of any king. Nor have the sons of Pandu created any new terrors. They are endued with might; and they are fighting by fair means in this battle. Desirous of high fame, the sons of Pritha always do every act, including even the support of their lives, agreeably to the way of morality. Endued with every kind of prosperity, and possessed of great strength, they never desist from battle, keeping their eyes on righteousness. And victory is there where righteousness is. It is for this, O king, that the sons of Pritha are unslayable in battle and always victorious. Thy sons are of wicked souls and are addicted to sinfulness. They are cruel and wedded to mean acts. It is for this that they are being weakened in battle. Thy sons, O king, like despicable men, did many cruel and deceitful acts to the sons of Pandu. Disregarding, however, all those offences of thy sons, the sons of Pandu always concealed those acts, O elder brother of Pandu. Thy sons also, O king, on numerous occasions humiliated the Pandavas. Let them now reap the terrible fruit, like poison, of that persistent course of sinfulness.[384] That fruit should be enjoyed by thee also, O king, with thy sons and kinsmen, since thou, O king, could not be awakened even though counselled by thy well-wishers. Repeatedly forbidden by Vidura, by Bhishma, by the high-souled Drona, and by myself also thou didst not understand, rejecting our words intended for thy good and worthy of thy acceptance, like a sick man rejecting the medicine prescribed. Accepting the views of thy sons thou hadst regarded the Pandavas as already vanquished. Listen again, O king, to what thou hast asked me, viz., the true cause, O chief of the Bharatas, of the victory of the Pandavas. I will tell thee whit I have heard, O chastiser of foes. Duryodhana had asked the grandsire this very question. Beholding his brothers, all mighty car-warriors, vanquished in battle, thy son Duryodhana, O Kaurava, with heart confounded with grief, repairing with humility during the night to the grandsire possessed of great wisdom, asked him this question. Listen to me, O monarch, about it all.
"Duryodhana said, 'Drona and thou, and Salya, and Kripa, and Drona's son, and Kritavarman the son of Hridika, and Sudakshina the ruler of the Kamvojas, and Bhurisravas, and Vikarna, and Bhagadatta of exceeding prowess, are all regarded as mighty car-warriors. All of these, again, are high-born, and prepared to throw away their lives in battle. It is my opinion that these are a match for even the three worlds (united together). Even all the warriors of the Pandava army (united together) cannot bear your prowess. A doubt has arisen in my mind. Explain it to me who enquireth of thee. Who it is, relying on whom the Pandavas are vanquishing us repeatedly.'
"Bhishma said, 'Listen, O king, to the words that I will speak unto thee, O thou of Kuru's race. Frequently wert thou addressed by me to the same effect but thou didst not do what I said. Let peace be made with the Pandavas, O best of the Bharatas. I regard this to be beneficial both to the world and thee, O lord. Enjoy this earth, O king, with thy brothers and be happy, gratifying all thy well-wishers and delighting thy kinsfolk. Although I cried myself hoarse before this, thou didst not yet listen to me, O sire. Thou hadst always disregarded the sons of Pandu. The effect of all that hath now overtaken thee. Listen also, O king, from me as I speak of it, O Lord, to the reason why the Pandavas, whose achievements tire them not, are unslayable.[385] There is not, was not, will not be, the being in all the worlds who would or will be able to vanquish the sons of Pandu who are all protected by the wielder of Saranga. Listen truly, O thou that art conversant with morality, to that ancient history which was recited to me by sages of souls under control. In days of yore, all the celestials and the Rishis, united together, waited reverentially on the Grandsire upon the mountains of Gandhamadana. And the Lord of all creatures, seated at his case in their midst, beheld an excellent car stationed in the firmament, blazing with effulgence. Having ascertained (everything about it) by meditation, joining his hands with restrained heart, Brahman, with delighted soul, made his salutations to the highest Divine Being. And the Rishis and the celestials, beholding in the firmament (the form thus) displayed, all stood up with joined hands, their eyes fixed on that wonder of wonders. Worshipping him duly, Brahma, the foremost of all conversant with Brahman, the Creator of the universe, acquainted with the highest morality, uttered these high words: Thou art the Glory of the Universe for thy form. Thou art the Lord of the Universe. O thou whose protection extendeth through the whole Universe, O thou that hath the Universe for thy work, O thou that hath thy soul under control, Thou art the Supreme Master of the Universe. Thou art Vasudeva. Therefore, I seek refuge in Thee that art the soul of Yoga and the highest Divinity. Victory to Thee that art the Supreme God of the Universe. Victory to Thee that art ever employed in the good of the worlds. Victory to Thee that art the Lord of Yoga. Thee that art all-powerful. Victory to Thee that art prior, and subsequent to Yoga. Having the lotus springing from thy navel, and having large expansive eyes, victory to Thee that art Lord of Lords of the Universe. O Lord of the Past, the Present, and the Future, victory to Thee that art the embodiment of gentleness. Thee that art the sun of suns. O thou that art the receptacle of untold attributes, victory to Thee that art the refuge of all things. Thou art Narayana, thou art incapable of being understood, victory to Thee that art the wielder of the bow called Saranga. Victory to Thee that art endued with every attribute, O thou that hast the Universe for thy form, O thou that art ever hale. O Lord of the Universe, O thou of mighty arms, victory to Thee that art always ready for benefitting the worlds. O great Snake, O huge Boar, O first Cause, O thou of tawny locks, victory to Thee that art Almighty. O thou of yellow robes, O Lord of the cardinal and the subsidiary points of the compass, O thou that hast the Universe for thy abode, O thou that art Infinite, O thou that hast no decay, O thou that art the Manifest, O thou that art the Unmanifest, O thou that art the immeasurable Space, O thou that hast all thy senses under control, O thou that always achievest what is good, O thou that art immeasurable, O thou that alone knowest thy own nature, victory to Thee that art deep, O thou that art the giver of all wishes, O thou that art without end, O thou that art known as Brahma, O thou that art Eternal, O thou that art the Creator of all creatures, O thou that art ever successful, O thou whose acts always display wisdom, O thou that art conversant with morality, O thou that givest victory, O thou of mysterious Self, O thou that art the Soul of all Yoga, O thou that art the Cause of everything that hath sprung into existence, O thou that art the knowledge of the selves of all beings, O Lord of the worlds, victory to thee that art the Creator of all beings. O thou that hath thyself for thy origin, O thou that art highly blessed, O thou that art the Destroyer of everything, O thou that art the inspirer of all mental thoughts, victory to Thee that art dear to all conversant with Brahma. O thou that art busy in creation and destruction, O controller of all wishes, O Supreme Lord, O thou that art the Cause of Amrita, O thou that art All-existent, O thou that art the first that appears at the end of the Yuga, O thou that art the giver of victory, O Divine Lord of the Lord of all creatures, O thou that hast the lotus springing from thy navel, O thou of mighty strength, O thou that art sprung from Thyself, O thou that art the great elements in their primeval state, O thou that art the soul of all (religious) rites, victory to Thee that givest all. The goddess Earth represents thy two feet, the cardinal and the subsidiary directions thy arms, and the heavens thy head. I am thy form, the celestials constitute thy limbs, and the Sun, the moon are thy two eyes. Ascetic austerities and Truth born of morality and (religious) rites, constitute thy strength. Fire is thy energy, the wind is thy breath, and the waters have sprung from thy sweat. The twins Aswins constitute thy ears, and the goddess Saraswati is thy tongue. The Vedas are thy Knowledge, and upon thee resteth this Universe. O Lord of Yoga and Yogins, we do not know thy extent, thy measure, thy energy, thy prowess, thy might, thy origin. O God, O Vishnu, filled with devotion in thee, and depending upon thee with vows and observances, we ever worship Thee as the highest Lord, the God of gods. The Rishis, the gods, Gandharvas, the Yakshas, the Rakshasas, the Pannagas, the Pisachas, human beings, beasts, birds, reptiles,--all these were created by me on Earth through Thy grace. O thou having the lotus springing from thy navel, O thou of large expansive eyes, O Krishna, O Dispeller of all woe, Thou art the Refuge of all creatures, and Thou art their Guide. Thou hast the Universe for thy mouth. Through thy grace, O Lord of the gods, the gods are ever happy. Through thy grace the Earth hath always been freed from terrors. Therefore, O thou of large eyes, take birth in the race of Yadu.[386] For the sake of establishing righteousness, for slaying the sons of Diti, and for upholding the Universe, do what I have said, O Lord. O Vasudeva, that which is thy supreme mystery, that, O Lord hath been sung by me through Thy grace. Having created the divine Sankarshana out of thy own Self by Thyself, thou didst then, O Krishna, create Thyself as Pradyumna born of thyself. From Pradyumna thou didst then create Aniruddha who is known as the eternal Vishnu. And it was Aniruddha who created me as Brahma, the upholder of the Universe. Created out of Vasudeva's essence I have, therefore, been created by thee. Dividing Thyself into portions, take birth, O Lord, among human beings. And slaughtering the Asuras there for happiness of all the worlds, and establishing righteousness, and winning renown, Thou wilt again truly attain to Yoga. The regenerate Rishis on Earth and the gods, O thou of infinite prowess, devoted to thee, sing of thy wonderous Self under those names that belong to thee. O thou of excellent arms, all classes of creatures rest on thee, having taken refuge in Thee, thou giver of boons. The regenerate ones sing Thee as the world's bridge, having no beginning, middle and end, and as possessed of unlimited Yoga.'"
SECTION LXVI
"Bhishma said, 'Then that illustrious Deity, the Lord of the worlds, replied unto Brahma in a soft deep voice, saying,--'Through Yoga, O sire, all that is wished by thee is known to me. It will be even as thou wishest,--And saying this, he disappeared then and there. Then the gods, Rishis, and Gandharvas, filled with great wonder and curiosity all asked the Grandsire, saying,--'Who is that one, O Lord, that was worshipped by thy illustrious self with such humility and praised in such high words? We desire to hear,--Thus addressed, the illustrious Grandsire replied unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet words saying,--He who is called TAT, He who is Supreme, He who is existent at present and who will be for all time, He who is the highest Self, He who is the Soul of beings, and who is the great Lord, I was talking even with His ever-cheerful self, ye bulls among gods. The Lord of the Universe was solicited by me, for the good of the Universe, to take his birth among mankind in the family of Vasudeva. I said unto him,--For the slaughter of the Asuras take thy birth in the world of men!--Those Daityas and Rakshasas, of fierce form and great strength, that were slain in battle, have been born among men. Indeed, the illustrious and mighty Lord, taking birth in the human womb, will live on the Earth, accompanied by Nara. Those ancient and best of Rishis, viz., Nara and Narayana, are incapable of defeat in battle by even all the celestials united together. Of immeasurable effulgence, those Rishis viz., Nara and Narayana, when born together in the world of men, will not be known (as such) by fools. He, from whose Self, I, Brahman, the Lord of the whole Universe, have sprung that Vasudeva, that Supreme God of all the worlds, is worthy of your adoration. Endued with great energy, and bearing the conch, the discus, and the mace, he should never be disregarded as a man, ye best of deities. He is the Supreme Mystery, the Supreme refuge, the Supreme Brahma, and the Supreme glory. He is without decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha, though none can comprehend him. The divine Artificer hath sung of him as the Supreme Energy, the Supreme Felicity, and the Supreme Truth. Therefore, the Lord Vasudeva of immeasurable prowess should never be disregarded as a man by all the Asuras and the gods with Indra at their head. That person of foolish understanding is called a wretch, who, from disregard, speaketh of Hrishikesa as only a man. People speak of him as one labouring under darkness who disregardeth Vasudeva, that Yogin of illustrious soul, for his entering into a human form. People speak of him as one labouring under darkness who knoweth not that Divine personage, that Soul of the mobile and the immobile creation, that one bearing the auspicious wheel (on his breast), that one of dazzling effulgence, that one from whose navel hath sprung the (primeval) lotus. He who disregardeth that wearer of the diadem and the Kaustuva gem, that dispeller of fears of his friends, that high-souled one, sinketh in thick darkness. Having known all these truths duly, that Lord of the worlds, viz., Vasudeva, should be adored by every one, ye best of gods.'--
"Bhishma continued,--Having said these words unto those gods and Rishis in days of yore, the illustrious Grandsire, dismissing them all, repaired to his own abode. And the gods and the Gandharvas, and the Munis and the Apsaras also, having listened to those words spoken by Brahman, were filled with delight and repaired to heaven. Even this was heard by me, O sire, from Rishis of cultured soul talking in their assembly, of Vasudeva, that ancient one. And O thou that art well-versed in scriptures, I heard this from Rama, the son of Jamadagni, and Markandeya of great wisdom, and Vyasa and Narada also. Having learnt all this and heard of the illustrious Vasudeva as the Eternal Lord, the Supreme God of all the worlds, and the great Master, from whom hath sprung Brahman himself, the Father of the Universe, why should not that Vasudeva be adored and worshipped by men? Forbidden wert thou before, O sire, by sages of cultured souls, (who said unto thee)--Never go to war with that Vasudeva armed with bow as also with the Pandavas,--This, from folly, thou couldst not apprehend. I regard thee therefore, as a wicked Rakshsa. Thou art, besides, enveloped in darkness. It is for this that thou hatest Govinda and Dhananjaya the son of Pandu, for who else among men would hate the divine Nara and Narayana? It is for this, O king, that I say unto thee that this one is Eternal and Unfading, pervading the whole Universe, Unchanging, the Ruler, Creator and Upholder of all, and the truly Existent. He it is who upholdeth the three worlds. He is the Supreme Lord of all mobile and immobile creatures, and He is the great Master, He is warrior, He is Victory, He is Victor, and He is the Lord of all nature. O king, He is full of goodness and divested of all the qualities of Darkness and Passion. There, where Krishna is, there righteousness is; and there is victory where righteousness is. It is by the Yoga of his Supreme Excellence, and the Yoga of his Self, that the sons of Pandu, O king, are supported. Victory, therefore, will surely be theirs. He it is that always imparteth to the Pandavas and understanding endued with righteousness, and strength in battle; and He it is that always protecteth them from danger. He is the Eternal God, pervading all beings, and ever blessed. He, of whom thou hadst asked me, is known by the name of Vasudeva. He it is whom Brahmanas and Kshatriyas and Vaisyas and Sudras, having distinctive features of their own, humbly serve and worship with restrained hearts and performing their own duties. He it is who, towards the close of the Dwapara Yuga and the beginning of the Kali Yuga, is sung of with Sankarshana, by believers with devotion. It is that Vasudeva that createth, Yuga after Yuga, the worlds of the gods and the mortals, all cities girt by the sea, and the region of human habitation.--"
SECTION LXVII
"Duryodhana said, 'In all the worlds Vasudeva is spoken of as the Supreme Being. I desire, O Grandsire, to know his origin and glory."
"Bhishma said, 'Vasudeva is the Supreme Being. He is the God of all Gods. None superior to him of eyes like lotus-petals is to be seen, O bull of Bharata's race. Markandeya speaketh of Govinda as the Most Wonderful and the Most high, as the All-being, as the All-soul, as the Highest soul, and as the Supreme male Being. Water, Air, and Fire,--these three were created by Him. That Divine Master and Lord of all the worlds created this Earth. That Supreme Being of illustrious soul laid himself down on the waters. And that Divine Being made up of all kinds of energy slept thereon in Yoga. From his mouth He created Fire, and from his breath, the Wind. Of unfading glory, He created from his mouth Speech and the Vedas. It was thus that he created first the Worlds and also the gods along with the diverse classes of Rishis. And he created decay and death also of all creatures, as well as birth and growth. He is Righteousness and of righteous soul. He is the giver of boons and the giver of all (our) wishes. He is the Actor and Action, and He is himself the Divine Master.[387] He first made the Past, the Present, and the Future; He is the Creator of the Universe. He is of illustrious soul; He is the Master possessed of unfading glory. He created Sankarshana, the First-born of all creatures. He created the divine Sesha who is known as Ananta and who upholdeth all creatures and the Earth with her mountains. Of Supreme Energy, He it is whom the regenerate ones know by Yoga meditation. Sprung from the secretions of his ear, the great Asura known by the name of Madhu, fierce and of fierce deeds and entertaining a fierce intent and about to destroy Brahman, was slain by that Supreme Being. And O sire, in consequence of Madhu's slaughter, the gods, the Danavas, and human beings, and Rishis, call Janardana the slayer of Madhu. He is the great Boar. He is the great Lion, and He is the Three-stepped Lord.[388] He is the Mother and the Father of all living creatures. There never was, nor will be, any superior to Him of eyes like lotus-petals. From His mouth He created the Brahmanas: and from His two arms the Kshatriyas, and from His thighs, O king, He created the Vaisyas, and from His feet He created the Sudras. One waiting dutifully on Him, observant of vows with ascetic austerities on days of the full-moon and the new-moon, is sure to obtain the Divine Kesava, that refuge of all embodied creatures that essence of Brahma and of Yoga. Kesava is the higher Energy, the Grandsire of all the worlds. Him, O king, the sages call Hrishikesa (the lord of the senses). Him also should all know as the Preceptor, the Father, and the Master. Inexhaustible regions (of blessedness) are won by him with whom Krishna is gratified. He also who, in a place of fear, seeketh the protection of Kesava, and he who frequently readeth this description, becometh happy and endued with every prosperity. Those men who attain to Krishna are never beguiled, Janardana always saveth those that are sunk in great terrors. Knowing this truly, O Bharata, Yudhishthira, with his whole soul, O king, hath sought the shelter of the highly blessed Kesava, the Lord of Yoga, and the Lord of the Earth."
SECTION LXVIII
"Bhishma said, 'Hear from me, O king, this hymn that was uttered by Brahman himself. This hymn was in days of old communicated by regenerate Rishis and the gods (to men) on Earth-Narada described thee as the Master and the Lord of the god of gods and all the Sadhyas and the celestials, and as one acquainted with the nature of the Creator of the worlds. Markandeya spoke of thee as the Past, the Present, and the Future, and the sacrifice of sacrifices, and the austerity of austerities. The illustrious Bhrigu said of thee that thou art the God of the gods, that thine is the ancient form of Vishnu. Dwaipayana said of thee that thou art Vasudeva of the Vasus, the establisher of Sakra, and the God of gods and all creatures. In days of old on the occasion of procreating creatures, the sages spoke of thee as Daksha, the Father of creation. Angiras said that thou art the creator of all beings. Devala said of thee that the unmanifest all is thy body, and the manifest is in thy mind, and that the gods are all the result of thy breath.[389] With thy heads is pervaded the heavens, and thy two arms support the Earth. In thy stomach are three worlds and thou art the Eternal Being. Even thus do men exalted by asceticism know thee. Thou art the Sat of Sat, with Rishis gratified with sight of Self.[390] With royal sages of liberal minds, never retreating from battle and having morality for their highest end, thou, O slayer of Madhu, art, the sole refuse. Even thus is that illustrious and Supreme Being, viz., Hari, adored and worshipped by Sanatkumar and other ascetics endued with Yoga. The truth about Kesava, O sire, is now narrated to thee, both in brief and detail. Turn thy heart in love to Kesava.'"
Sanjaya continued, "Hearing this sacred story, thy son, O great king, began to regard highly both Kesava and these mighty car-warriors, viz., the sons of Pandu. Then, O monarch, Bhishma the son of Santanu once more addressed thy son, saying, 'Thou hast now heard truly, O king, about the glory of the high-souled Kesava and of Nara about which thou hadst asked me. Thou hast also heard about the object for which both Nara and Narayana have taken their births among men. Thou hast also been told the reason why those heroes are invincible and have never been vanquished in battle, and why also, O king, the sons of Pandu are incapable of being slain in battle, by anybody. Krishna beareth great love for the illustrious sons of Pandu. It is for this, O king of kings, that I say, 'Let peace be made with the Pandavas.' Restraining thy passions enjoy thou the Earth with thy mighty brothers (around thee). By disregarding the divine Nara and Narayana, thou shalt certainly be destroyed. Having said these words, thy sire, became silent, O monarch, and dismissing the king, entered his tent. And the king also came back to his (own) tent, having worshipped the illustrious grandsire. And then, O bull of Bharata's race, he laid himself down on his white bed for passing the night in sleep."
SECTION LXIX
Sanjaya said, "After the night had passed away and the sun had risen, the two armies, O king, approached each other for battle. Beholding each other, each rushed in united ranks towards the other excited with rage and desirous of vanquishing the other. And in consequence of thy evil policy, O king, the Pandavas and the Dhartarashtras thus rushed, cased in mail and forming battle-array, for striking each other. And the array that Bhishma protected from all sides, O king, was of the shape of a Makara.[391] And so the Pandavas also, O king, protected the array they had formed (of their troops). Then thy sire Devavrata, O great king, that foremost of car-warriors, proceeded in advance, supported by a large division of cars. And others, viz., car-warriors, infantry, elephants, and cavalry, all followed him, each stationed in the place allotted. And beholding them prepared for battle, the illustrious sons of Pandu arrayed their troops in that invincible and prince of arrays called the Syena.[392] And in the beak of that array shone Bhimasena of great strength. And in its two eyes were the invincible Sikhandin and Dhrishtadyumna of Prishata's race. And in the head was the heroic Satyaki of prowess incapable of being baffled. And in its neck was Arjuna shaking his Gandiva. And in its left wing was the high-souled and blessed Drupada with his son and supported by an akshauhini of all forces. And the king of the Kekayas, owning an akshauhini, formed the right wing (of that array). And in its back were the sons of Draupadi, and Subhadra's son of great prowess. And in its tail was the heroic king Yudhishthira himself, of excellent prowess, supported by his twin brothers. Then in the battle (that ensued). Bhima, penetrating the Makara array (of the Kauravas) through its mouth, and approaching Bhishma, covered him with his shafts. Then in that great battle, Bhishma possessed of great prowess shot his mighty weapons, confounding the combatants of the Pandavas disposed in battle-array. And when the combatants (of the Pandava army) were thus confounded, Dhananjaya, speedily proceeding, pierced Bhishma at the van of battle with a thousand arrows. And counteracting, in that conflict, the weapons shot by Bhishma, Arjuna stood ready for the combat, supported by his own division filled with cheerfulness.[393] Then king Duryodhana, that foremost of mighty men, that great car-warrior, beholding that terrible carnage of his troops and remembering the slaughter of his brothers (on the previous day), came quickly towards Bharadwaja's son, and addressing him, said, 'O preceptor, O sinless one, thou art ever my well-wisher,--Relying on thee as also on the grandsire Bhishma, ourselves, hope to vanquish without doubt the very gods in battle, let alone the sons of Pandu that are destitute of energy and prowess. Blessed be thou, act in such away that the Pandavas may be slain. Thus addressed in battle by thy son, Drona penetrated into the Pandava array in the very sight of Satyaki. Then O Bharata, Satyaki checked the son of Bharadwaja, (and thereupon) ensued a battle that was fierce in its incidents and awful to behold. Then Bharadwaja's son excited with rage and endued with great prowess, as if smiling the while, pierced the grandson of Sini with ten shafts at his shoulder-joint. And Bhimasena also, excited with rage, pierced Bharadwaja's son (with many shafts), desirous of protecting Satyaki, O king, from Drona that foremost of all warriors. Then Drona and Bhishma, and Salya also, O sire, excited with rage, covered Bhimasena, in that battle, with their shafts. Thereupon Abhimanyu excited with wrath, and the sons of Draupadi, O sire, pierced with their sharp-pointed shafts all those warriors with upraised weapons. Then in that fierce battle, the great bowman Sikhandin rushed against those two mighty warriors, viz., Bhishma and Drona who, excited with rage, had (thus) fallen upon the Pandavas. Firmly grasping his bow whose twang resembled the roar of the clouds, that hero, shrouding the very Sun with his arrows, quickly covered his antagonists therewith. The grandsire of the Bharatas, however, getting Sikhandin before him, avoided him, remembering the femininity of his sex. Then, O king, urged by thy son, Drona rushed to battle, desirous of protecting Bhishma in that stress. Sikhandin, however, approaching Drona that foremost of all wielders of weapons, avoided, from fear, that warrior resembling the blazing fire that appears at the end of the Yuga. Then, O king, thy son with a large force, desirous of winning great glory, proceeded to protect Bhishma. And the Pandavas also proceeded, O king, firmly setting their hearts upon victory, and the battle then that took place between the combatants of both armies desirous of victory and fame, was fierce and highly wonderful, resembling that (in days of yore) between the gods and Danavas.
SECTION LXX
Sanjaya said, "Then Bhishma the son of Santanu fought fiercely,[394] desirous of protecting the sons from the fear of Bhimasena. And the battle that then took place between the kings of the Kaurava and the Pandava armies was awful in the extreme and destructive of great heroes. And in that general engagement, so fierce and terrible, tremendous was the din that arose, touching the very heavens. And in consequence of the shrieks of huge elephants and the neigh of steeds and the blare of conches and beat of drums, the uproar was deafening. Fighting for the sake of victory, the mighty combatants endued with great prowess roared at one another like bulls in a cow-pen. And heads cut off in that battle with keen-edged shafts, incessantly falling, created, O bull of Bharata's race, the appearance of a stony shower in the welkin. Indeed, O bull of Bharata's race, innumerable were the heads lying on the field of battle, decked with ear-rings and turbans and resplendent with ornaments of gold. And the earth was covered with limbs cut off with broad-headed shafts, with heads decked with ear-rings, and with arms adorned with ornaments. And in a moment the whole field was strewn over with bodies cased in mail, with arms decked with ornaments, with faces beautiful as the moon and having eyes with reddish corners, and with every limb, O king, of elephants, steeds and men. And the dust (raised by the warriors) looked like a thick cloud, and the bright implements of destruction, like flashes of lightning. And the noise made by the weapons resembled the roar of thunder. And that fierce and awful passage-at-arms, O Bharata, between the Kurus and the Pandavas caused a very river of blood to flow there. And in that terrible, fierce, and awful battle causing the hair stand on end, Kshatriya warriors incapable of defeat incessantly poured their arrowy showers. And the elephants of both thy army and the enemy's, afflicted with those arrowy showers, shrieked aloud and ran hither and thither in fury. And in consequence of (the twang of) bows, endued with great energy, of fierce and heroic warriors excited with fury, and of flapping of their bow-strings against their leathern fences, nothing could be distinguished.[395] And all over the field which looked like a lake of blood, headless trunks stood up, and the kings bent upon slaying their foes, rushed to battle. And brave warriors of immeasurable energy and possessed of arms resembling stout bludgeons, slew one another with arrows and darts and maces and scimitars. And elephants, pierced with arrows and deprived of riders to guide them with hooks, and steeds destitute of riders, wildly ran in all directions. And many warriors, O best of the Bharatas, belonging to both thy army and that of the foe, deeply pierced with shafts jumped up and fell down. And in that encounter between Bhima and Bhishma, heaps of arms and heads, as also of bows and maces and spiked clubs and hands and thighs, of legs and ornaments and bracelets, were seen lying over the field. And here and there over the field, O king, were seen large bodies of unretreating elephants and steeds and cars. And the Kshatriya warriors, urged on by fate, slew one another with maces, swords, lances, and straight shafts. And others endued with great heroism and accomplished in fight, encountered one another with their bare arms that resembled spiked clubs made of iron. And other heroic warriors of thy army, engaged with the combatants of the Pandava host, fought on slaying one another with clenched fists and knees, and slaps and blows, O king. And with the fallen and falling warriors and those weltering in agony on the ground, the field of battle everywhere became, O king, terrible to behold, and car-warriors, deprived of the cars and grasping excellent swords, rushed at one another, desirous of slaughter. Then king Duryodhana, surrounded by a large division of Kalingas, and placing Bhishma ahead, rushed towards the Pandavas. And so the Pandava combatants also, supporting Vrikodara, and owning fleet animals, rushed, excited with rage, against Bhishma."
SECTION LXXI
Sanjaya said, "Beholding his brothers and the other kings engaged in battle with Bhishma, Dhananjaya, with weapons upraised, rushed against the son of Ganga. Hearing the blare of Panchajanya and the twang of the bow Gandiva, and seeing also the standard of Pritha's son, a great fear entered our hearts. And the standard that we behold, O king, of the wielder of Gandiva bore the device of lion's tail and looked like a blazing mountain in the welkin. Beautiful and of celestial workmanship, it was variegated with diverse hues, and looking like a risen comet it could not be obstructed by trees. And in that great battle, the warriors beheld Gandiva, the back of whose staff was decked with pure gold, and which looked beautiful like a flash of lightning in the midst of a mass of clouds in the firmament. And while slaying the combatants of thy army, the shouts we heard uttered by Arjuna seemed to resemble the loud roars of Indra himself, and the slaps also of his palms were frightfully loud. Like a roaring mass of clouds charged with lightning and aided by a raging tempest, Arjuna incessantly poured his arrowy showers on all sides, completely shrouding the ten points of the compass. Dhananjaya then possessed of terrible weapons, quickly proceeded towards the son of Ganga. Deprived of four senses in consequence of his weapons, we could not then distinguish the East from the West. And thy warriors, then, O bull of Bharata's race,--their animals tired, steeds slain, and hearts depressed,--thoroughly confounded[396] and huddling close to one another, sought Bhishma's protection along with all thy sons. And in that battle Bhishma the son of Santanu became their protector. Struck with fear, car-warriors jumping down from their cars, cavalry soldiers jumping down from the backs of their steeds, and the foot-soldiers where they stood, all began to fall down on the earth. Hearing the twang of Gandiva that resembled the roar of the thunder, all thy warriors were struck with fear and seemed, O Bharata, to melt away. Then, O king, with many huge and fleet steeds of the Kamvoja breed, and surrounded by many thousand of Gopas with a large Gopayana force and supported by the Madras, the Sauviras, the Gandharas and the Trigartas, and surrounded by all the principal Kalingas, the king of the Kalingas, and king Jayadratha accompanied by all the kings and supported by a large force of diverse races with Dussasana at their head, and fourteen thousand principal horsemen, urged by thy son, surrounded the son of Suvala (for supporting him). Then in that battle, all the Pandavas, united together, and riding on separate cars and animals, began, O bull of Bharata's race, to slaughter thy troops.[397] And the dust raised by car-warriors and steeds and foot-soldiers, looking like a mass of clouds, made the field of battle exceedingly awful. And with a large force consisting of elephants, steeds and cars, and armed with lances and bearded darts and broad-headed shafts, Bhishma engaged in battle with the diadem decked (Arjuna). And the king of Avanti engaged with the ruler of Kasi, and the ruler of the Sindhus engaged with Bhimasena. And king Yudhishthira with his sons and counsellors engaged with Salya, the famous chief of the Madras. And Vikarna engaged with Sahadeva, and Chitrasena with Sikhandin. And the Matsyas, O king, engaged with Duryodhana, and Sakuni; and Drupada and Chekitana, and that mighty car-warrior Satyaki engaged in battle with the high-souled Drona aided by his son. And Kripa and Kritavarman both rushed against Dhrishtadyumna. And thus, all over the field, rushing bodies of horses, of elephants and cars, engaged with one another in battle. And although there were no clouds in the sky, yet flashes of lightning were seen. And all the points of the compass were covered with dust. And, O king, fierce meteors were seen failing with thundering noise. And violent winds blew and a shower of dust fell from above. And the sun, covered by the dust raised by the troops, disappeared in the firmament. And all the warriors, covered by that dust and battling with weapons, were deprived of their senses. And the sound made by weapons, all capable of penetrating through every armour and hurled from heroic arms, became a tremendous uproar. And, O bull of Bharata's race, weapons hurled from excellent arms and possessed of stellar brightness, illumined the whole welkin. And variegated shields made of bull's hides and embossed with gold were strewn, O bull of Bharata's race, all over the field. And heads and limbs were seen falling on all sides, cut off with swords and scimitars possessed of solar effulgence. And great car-warriors, the wheels, axles, and boxes of whose cars were broken, fell down on the ground, their steeds slain and their tall standards tumbling down.[398] And many car-warriors having been slain, their steeds, mangled with weapons, fell down as they ran dragging the cars (to which they were yoked). And, in many places over the field, excellent steeds, afflicted with arrows, with limbs mangled, and with their traces on, ran, dragging the car-yokes after them. And many car-warriors, with their charioteers and steeds, were seen, O king, to be crushed by single elephants endued with great strength.[399] And in that battle, in the midst of large forces, many elephants, scenting the odour of the temporal juice of their compeers, began to snuff the breeze repeatedly. And the whole field was strewn with slain elephants, deprived of life by means of broad-headed shafts and falling down with the wooden edifices and the guides on their backs. And many elephants, in, the midst of large forces crushed, with the standards and warriors on their backs, by huge compeers urged by their guides, fell down on the field. And many car-shafts, O king, were seen to be broken in that battle by huge elephants using their trunks, each of which resembled the trunk of the prince of elephants (called Airavata). And many car-warriors also, in that conflict, the Jalas of whose cars had been broken, were like branches of trees dragged down by tuskers, seized by the hair of their heads and, thrashed violently on the ground, were crushed into shapeless masses. And other huge elephants, dragging cars that were entangled with other cars, ran in all directions shrieking loudly. And those elephants, thus dragging those cars, looked like others of their species dragging lotus-stalks growing in lakes. And thus was that vast field of battle strewn over with cavalry soldiers and foot-soldiers and great car-warriors and standards."
SECTION LXXII
Sanjaya said, "Sikhandin with Virata king of the Matsyas speedily approached Bhishma that invincible and mighty bowman. And Dhananjaya encountered Drona and Kripa, and Vikarna and many other kings, brave in battle, all mighty bowmen endued with great strength, as also that mighty bowman the ruler of the Sindhus supported by his friends and kinsmen and many kings of the west and the south also, O bull of Bharata's race. And Bhimasena proceeded against that mighty bowman, viz., thy vindictive son Duryodhana, and also against Dussaha. And Sahadeva proceeded against those invincible warriors, viz., Sakuni and that mighty car-warrior Uluka, those great bowmen, who were sire and son. And that mighty car-warrior Yudhishthira, deceitfully treated by thy son, proceeded in that battle, O king, against the elephant division (of the Kauravas). And that son of Pandu and Madri, viz., the heroic Nakula capable of wringing tears from the foe, engaged in battle with the excellent car-warriors of the Trigartas. And those invincible warriors, viz., Satyaki and Chekitana, and the mighty son of Subhadra, proceeded against Salya and the Kaikeyas. And Dhrishtaketu and the Rakshasa Ghatotkacha, both invincible in battle, proceeded against the car-division of thy sons. And that mighty car-warrior Dhrishtadyumna, that generalissimo (of the Pandava forces) of immeasurable soul, engaged in battle, O king, with Drona of fierce achievements. And it was thus that those heroic and mighty bowmen of thy army and the Pandavas, engaged in battle, began to strike one another. And when the sun had reached the meridian and the sky was brilliantly illumined by his rays, the Kauravas and the Pandavas began to slay one another. Then cars, furnished with standards from whose tops pennons were afloat, variegated with gold and covered with tiger-skins, looked beautiful as they moved on the field of battle. And the shouts of warriors engaged in battle from desire of vanquishing one another, became as loud as leonine roars. And that encounter which we beheld between the heroic Srinjayas and the Kurus, was fierce in the extreme and highly wonderful. And in consequence of the arrows shot all around, we could not, O king, distinguish, O chastiser of foes, the firmament, the sun and the cardinal and the subsidiary points of the compass. And the splendour, like that of the blue lotus, of darts with polished points, of bearded lances hurled (at the foe), of well-tempered sabres and scimitars, of variegated coats of mail and of the ornaments (on the persons of the warriors), illumined the welkin and the cardinal and the subsidiary points with its effulgence. And the field of battle in many places, O king, shone in consequence of the bodies of monarchs whose effulgence resembled that of the moon and the sun. And brave car-warriors, tigers among men shone in that battle, O king, like the planets in the firmament. And Bhishma, that foremost of car-warriors, excited with rage, checked the mighty Bhimasena in the very sight of the troops. And the impetuous shafts shot by Bhishma, furnished with golden wings, and whetted on stone, and rubbed with oil pierced Bhima in that battle. Then Bhimasena endued with great strength hurled at him, O Bharata, a dart of fierce impetuosity that resembled a wrathful snake. But Bhishma in that combat cut off with straight shafts that dart with staff made of gold and difficult of being borne, as it coursed impetuously towards him. And with another broad-headed shaft, sharp and well-tempered, he cut off Bhimasena's bow, O Bharata, into two parts. Then, O king, in that battle, Satyaki, coming quickly towards Bhishma, pierced thy sire with innumerable keen-edged and sharp-pointed shafts of fierce impetuosity shot from his bowstring drawn to the ear. Then Bhishma, aiming an exceedingly fierce shaft, felled the charioteer of the Vrishni hero from his box in the car. And when the charioteer of Satyaki's car was thus slain, his steeds, O king, bolted away. Endued with the speed of the tempest or the mind, they ran wild over the field. Then cries were uttered by the whole army which became a loud uproar. And exclamation of oh and alas arose from the high-souled warriors of the Pandava army. And those cries-said--Run, seize, check the horses, go in haste. And this uproar followed Yuyudhana's car. Meanwhile, Bhishma the son of Santanu began to slay the Pandava forces like Indra slaying the Danavas. But the Panchalas and the Somakas, though slain by Bhishma thus, forming yet a laudable resolution, rushed towards Bhishma. And other warriors of the Pandava army, headed by Dhrishtadyumna, and desirous of slaughtering the ranks of thy son, rushed towards Santanu's son in that battle. And so also, O king, the warriors of thy army, headed by Bhishma and Drona, impetuously rushed towards their foes. And thereupon another battle took place."
SECTION LXXIII
Sanjaya said, "King Virata then pierced that mighty car-warrior, viz., Bhishma, with three shafts. And that great car-warrior pierced his (antagonist's) steeds also with three shafts furnished with golden wings. And that terrible bowman and mighty car-warrior of firm hand, viz., Drona's son, pierced with six shafts the wielder of Gandiva between his two breasts. Thereupon that grinder of foes, viz., Phalguni, that slayer of hostile heroes, cut off Aswatthaman's bow and deeply pierced him in return with five shafts. Deprived of his senses by anger, and unable to bear the cutting off of his bow in that battle, Drona's son, taking up another bow that was tougher, pierced Phalguni, O king, with ninety sharp-shafts, and Vasudeva also with seventy fierce arrows. Then, with eyes red in wrath, Phalguni, with Krishna, breathing long and hot breaths, reflected for a moment. Firmly grasping the bow with his left hand, that grinder of foes, viz., the wielder of gandiva excited with rage, fixed on his bowstring a number of fierce shafts, sharp and perfectly straight, and capable of taking (the foe's) life. And that foremost of mighty men speedily pierced Drona's son, in that battle, with those arrows. And those arrows, penetrating through his armour, drank his life-blood. But though thus pierced by the wielder of Gandiva, Drona's son wavered not. Shooting in return similar arrows at Partha, he stayed unperturbed, in that battle, desirous, O king, of protecting Bhishma of high vows. And that feat of his was applauded by the foremost warriors of the Kuru army, consisting, as it did, of his having encountered the two Krishnas united together. Indeed, Aswatthaman daily battled fearlessly amid the forces, having obtained from Drona all weapons with the methods also of their withdrawal. This one is the son of my preceptor. He is again the dear son of Drona. He is especially a Brahmana, and, therefore, worthy of my regard. Thinking so, that scorcher of foes, the heroic Vibhatsu, that foremost of car-warriors, showed mercy to the son of Bharadwaja. Avoiding the son of Drona, Kunti's son endued with great prowess and having white steeds (yoked unto his car), began to fight, displaying great quickness of arms and causing a great carnage of thy troops. Duryodhana then pierced that great bowman Bhima with ten shafts winged with vulturine feathers, adorned with gold, and whetted on stone. Thereupon Bhimasena, excited with wrath, took up a tough and well-adorned bow capable of taking the life of the foe, and also ten sharp shafts. And steadily aiming those sharp-pointed shafts of fierce energy and impetuous velocity, and drawing the bow-string to his ear, he deeply pierced the king of the Kurus in his wide chest. Thereupon the gem hanging on his breast on threads of gold, surrounded by those shafts, looked beautiful like the Sun in the firmament surrounded by the planets. Thy son, however, endued with great energy, thus struck by Bhimasena, could not bear it (coolly), like a snake unable to bear the sounds of a man's slap. Excited with wrath and desirous of protecting his army, he then pierced Bhima in return, O king, with many shafts whetted on stone and endued with golden wings. Thus struggling in battle and mangling each other fiercely, those two mighty sons of thine looked like a pair of celestials.
"That tiger among men and slayer of hostile heroes, viz., the son of Subhadra, pierced Chitrasena with many sharp shafts and Purumitra also with seven shafts. And piercing Satyavrata too with seventy shafts, that hero resembling Indra himself in battle, began as it were to dance on the field, and caused us much pain. Chitrasena then pierced him in return with ten shafts, and Satyavrata with nine, and Purumitra with seven. Then the son of Arjuna, thus pierced, while yet covered with blood, cut off the large and beautiful bow of Chitrasena that was capable of checking foes. And cutting through his coat of mail he pierced his antagonist's breast with a shaft. Then the princes of thy army, all heroic and mighty car-warriors, excited with wrath and united together in that conflict, pierced him with sharp arrows. And Abhimanyu, acquainted with the mightiest weapons, smote them all with keen shafts. Beholding that feat of his, thy sons then surrounded the son of Arjuna, who was consuming thy army in that conflict like a swelling fire of blazing flames consuming a heap of dry grass in summer. And the son of Subhadra, while smiting thy troops (thus), seemed to glow in splendour. Seeing that conduct of his, thy grandson Lakshmana then, O monarch, quickly fell upon the son of Subhadra. Thereupon that mighty car-warrior Abhimanyu, excited with wrath, pierced Lakshmana graced with auspicious marks, as also his charioteer, with six sharp arrows. But Lakshmana also, O king, pierced Subhadra's son with many keen shafts. And that feat, O king, seemed to be highly wonderful. Then that mighty car-warrior, viz., Abhimanyu, slaying the four steeds as also the charioteer of Lakshmana with sharp shafts, rushed towards the latter. Thereupon Lakshmana, that slayer of hostile heroes, staying on that car of his whose steeds had been slain, and excited with wrath, hurled a dart towards the car of Subhadra's son. Abhimanyu, however, with his sharp arrows, cut off that irresistible dart of fierce mien, resembling a snake, and coming impetuously towards him. Then Kripa, taking Lakshmana up on his own car, bore him away from the conflict, in the very sight of all the troops. Then when that awful conflict became general, the combatants rushed against one another, desirous of taking another's life. And the mighty bowmen of thy army and the great car-warriors of the Pandava host, prepared to lay down their lives in battle, slew one another. With hair dishevelled, divested of their coats of mail, deprived of their cars, and their bows broken, the Srinjayas fought with the Kurus with their bare arms. Then the mighty-armed Bhishma, endued with great strength, and excited with wrath, slew with his celestial weapons the troops of the high-souled Pandavas. And the earth became covered with the fallen bodies of elephants deprived of their guides of men and steeds and car-warriors and cavalry-soldiers."
SECTION LXXIV
Sanjaya said, "Then, O king, the mighty-armed Satyaki invincible in battle, drawing in that conflict an excellent bow capable of bearing a great strain shot innumerable winged arrows resembling snakes of virulent poison, displaying his wonderful lightness of hand. And while slaying his foes in battle, so quickly did he draw the bow, take out his arrows, fix them on the bowstring, and letting them off throw them among the foe, that he then seemed to be a mass of clouds pouring a thick shower of rain. Beholding him then thus blazing up (like a swelling fire), king Duryodhana, O Bharata, despatched ten thousand cars against him. But that great bowman, Satyaki, of prowess incapable of being baffled and possessed of great energy, slew with his celestial weapons all those mighty car-warriors. Having achieved, bow in hand, that fierce feat, that hero then approached Bhurisravas in battle. And Bhurisravas also, that enhancer of the fame of the Kurus, beholding the Dhartarashtra ranks thus felled by Yuyudhana, rushed in wrath against the latter.[400] Drawing his great bow which resembled that of Indra himself in hue, he shot thousands of shafts, O monarch, looking like snakes of virulent poison and possessed of the strength of the thunder, displaying his extreme lightness of hand. Thereupon the combatants that followed Satyaki, unable to bear those shafts of fatal touch, fled away, O king, in all directions, abandoning, O monarch, the invincible Satyaki in that conflict. Beholding this, the mighty sons of Yuyudhana, all mighty car-warriors of great renown, cased in excellent mail, bearing diverse arms, and possessing excellent standards, approaching that great bowman, viz., Bhurisravas, in battle, wrathfully addressed that warrior bearing on his standard the device of a sacrificial stake, and said these words, 'Listen, O kinsman of the Kauravas, O thou that art possessed of great strength, come, fight in battle with us, i.e., with either all of us jointly or with each of us separately. Vanquishing us in battle thou mayst win great renown, or ourselves, vanquishing thee, will have great gratification.' Thus addressed by them, that mighty hero endued with great strength and proud of his prowess, that foremost of men, beholding them before him, replied unto them, saying, 'Ye heroes, ye have said well. If such be now your wish, fight ye then all together with care. I shall slay all of you in battle.' Thus addressed by him, those heroic and mighty bowmen endued with great activity covered that chastiser of foes with a thick shower of arrows. And it was towards the afternoon, O king, that that dreadful battle took place between Bhurisravas alone on one side and the many united together on the other. And those ten heroes covered that single mighty car-warrior with showers of arrows like the clouds showering rain on a mountain cliff in the season of rains. That mighty car-warrior, however, cut off, those clouds of shafts shot by them resembling the fatal darts of Death or the very thunder in effulgence, before they could reach him.[401] They then, surrounding that mighty-armed warrior, endeavoured to slay him. But the son of Somadatta, excited with rage, cut off their bows, O Bharata, and then their heads, with sharp shafts. Thus slain, they fell down, O monarch, like mighty trees felled by the thunder.[402] Beholding then his mighty sons thus slain in battle, the Vrishni hero (Satyaki), O king, uttering a loud roar, rushed against Bhurisravas. And those mighty warriors then each pressed his car against the other. And each of them in that combat slew the other's car-steeds. And both deprived of their cars, those mighty warriors jumped down on the ground. And both taking up large scimitars and excellent shields encountered each other. And those tigers among men, stationed for the encounter, shone brightly. Then Bhimasena, O king, quickly coming up to Satyaki thus armed with an excellent scimitar, took him up on his own car. And thy son also, O monarch, speedily took up Bhurisravas on his car, in that battle, at the very sight of all the bowmen.
"Meanwhile, during the continuance of that battle, the Pandavas, O bull of Bharata's race, excited with wrath, fought with that mighty car-warrior Bhishma. And when the sun assumed a red hue, Dhananjaya exerting himself actively, slew five and twenty thousand great car-warriors. These, urged on by Duryodhana for slaying Partha, were thus completely destroyed before they could even come up to him, like insects on a blazing fire. Then the Matsyas and the Kekayas, all accomplished in the science of arms, surrounded that mighty car-warrior Partha as also his son (for supporting them). Just at that time the sun disappeared, and all the combatants seemed to be deprived of their senses. Then at twilight, O king, thy sire Devavrata, his animals having been tired, caused the troops to be withdrawn. And the troops of both the Pandavas and the Kurus, filled with fear and anxiety in course of that dreadful encounter, proceeded to their respective camps, the Pandavas with the Srinjayas and the Kauravas also rested for the night agreeably to the rules (of military science)."
SECTION LXXV
Sanjaya said, "Having rested for a while, O king, both the Kurus and the Pandavas, after the night had passed away, once more went out for battle. And then loud was the uproar, O king, that arose of mighty car-warriors as they prepared for battle, and of tuskers as these were being equipped for the conflict, and of infantry as they put on their armour, and of steeds also, O Bharata. And the blare of conches and the beat of drums became deafening in all parts of the field. Then king Yudhishthira addressed Dhrishtadyumna and said, 'O mighty-armed one, dispose the troops in the array called Makara that scorcheth the foe.' Thus addressed by Pritha's son, that mighty car-warrior Dhrishtadyumna, that foremost of combatants on cars, issued the order, O great king, to the car-warriors, (for forming the Makara array). Drupada, and Dhananjaya the son of Pandu, formed the head of that array, and Sahadeva and that mighty car-warrior Nakula formed its two eyes. And the mighty Bhimasena formed its beak. And Subhadra's son, and the sons of Draupadi and the Rakshasa Ghatotkacha, and Satyaki, and king Yudhishthira the just, were stationed in its neck. And king Virata that commander of a large division, formed its back, supported by Dhrishtadyumna and a large force. And the five Kekaya brothers consisted its left wing, and that tiger among men, viz., Dhrishtaketu, and Chekitana of great prowess, stationed in the right wing, stood for protecting that array. And its two feet, O monarch, were constituted by that mighty car-warrior the blessed Kuntibhoja, and Satanika, supported by a large force. And that great bowman, the mighty Sikhandin, surrounded by the Somakas, and Iravat, were stationed in the tail of that Makara array. And having, O Bharata, formed their great array, the Pandavas, O monarch, equipped in mail at dawn, again stood for battle. And with elephants and steeds and cars and infantry, and with standards upraised and umbrellas set up, and armed with bright, whetted weapons, they quickly proceeded against the Kauravas.
"Then thy sire Devavrata, beholding the (Pandava) army thus arrayed, disposed his army, O king, in counter-array after the form of a huge crane. And in its beak was Bharadwaja's son (Drona). And Aswatthaman and Kripa, O monarch, formed its two eyes. And that foremost, of all bowmen, viz., Kritavarman, united with the ruler of the Kamvojas and with the Valhikas was stationed, O king, in its head. And in its neck. O Bharata, were Surasena, and thy son Duryodhana, O king, surrounded by many kings. And the ruler of the Pragjyotishas, united with the Madras, the Sauviras, and the Kekayas, and surrounded by a large force, was stationed, O king, in its breasts. And Susarman the king of Prasthala, accompanied by his own troops, stood, accoutred in mail, in the left wing. And the Tusharas, the Yavanas and the Sakas, along with the Chulikas, stood in the right wing, O Bharata, of that array. And Srutayush and Sataytish and Somadatta's son, O sire, were stationed in the rear of that array protecting one another.
"Then the Pandavas, O king, rushed against the Kauravas for battle. The sun, O Bharata, had risen when the battle commenced. And elephants proceeded against elephants. And horsemen rushed against horsemen, car-warriors against car-warriors, O king, and against elephants also, in that dreadful conflict. And car-men rushed against riders of elephants, and riders of elephants against horsemen. And car-warriors engaged with foot-soldiers, and cavalry with infantry. And all the warriors, O king, excited with wrath, rushed against one another in battle. And the Pandava army, protected by Bhimasena and Arjuna and the twins, looked beautiful like the night decorated with stars. And thy army also, with Bhishma and Kripa and Drona and Salya and Duryodhana, and others, shone like the firmament spangled with the planets. And Bhimasena the son of Kunti, endued with great prowess, beholding Drona rushed against the division of Bharadwaja's son, borne by his steeds of great fleetness. Then Drona, excited with wrath in that conflict and endued with great energy, pierced Bhima with nine shafts made wholly of iron, aiming his vital limbs. Deeply pierced by Bharadwaja's son in that conflict, Bhima despatched Drona's charioteer to the region of Yama. Thereupon the son of Bharadwaja, endued with great prowess, himself restraining his steeds, began to consume the Pandava army like fire consuming a heap of cotton. And while thus slaughtered, O king, by Drona and Bhishma, the Srinjayas along with the Kekayas took to flight. And so thy troops also, mangled by Bhima and Arjuna, became deprived of their senses as they stood, like a beautiful female in her pride. And in that conflict destructive of heroes great was the distress, O Bharata, that befell both thy army and theirs. And we beheld the wonderful sight, O Bharata, of the troops fighting with one another regardless of their lives.[403] And the Pandavas and the Kauravas, O king, in that conflict, fought with one another counteracting one another's weapons."
SECTION LXXVI
Dhritarashtra said, "Our army is possessed of many excellencies, consisting of diverse forces, its efficiency is great. It is again arrayed according to the rules of science and, therefore, ought to be irresistible. It is attached to us exceedingly, and always devoted to us. It is submissive, and free from the faults of drunkenness and licentiousness. Its prowess had before been tested. The soldiers are neither very old nor very young. They are neither lean nor corpulent. Of active habits, of well-developed and strong frames, they are free from disease. They are cased in mail and well-equipped with arms. They are exercised in every kind of weapons. They are skilled in encounters with swords, with bare arms, and with maces. They are well-exercised in lances, sabres, and darts, as also in iron clubs, short arrows, javelins and mallets. They are devoted to all kinds of armed exercises, and are adepts in mounting upon and descending from the backs of elephants, in moving forward and stepping back, in smiting effectually, in marching and retreating. Many a time have they been tested in the management of elephants and steeds and cars. Having been examined duly they have been entertained on pay, and not for the sake of lineage, nor from favour nor from relationship, nor from strength of attachments, nor from connections of birth and blood. They are all respectable and honest, and their kinsmen have been well-treated and gratified by us. We have done them many good offices. They are, besides, all renowned men and endued with great mental vigour. O son, they are again protected by many foremost of men endued with great activity, and of famous achievements, resembling the very Regents of the world and renowned over the whole earth. Innumerable Kshatriyas, respected throughout the world, and who have of their own will sided us with their forces and followers also protect them. Indeed, our army is like the vast ocean filled with the water of innumerable rivers running from all directions. It abounds with elephants, and with cars which though destitute of wings, yet resemble the winged tenants of the air. Vast numbers of combatants constitute the waters of that ocean, and the steeds and other animals constitute its terrible waves. Innumerable swords and maces and darts and arrows and lances constitute the oars (piled on that ocean). Abounding with standards and ornaments and adorned with cloth inlaid with gold and gems, the rushing steeds and elephants constitute the winds agitating it into fury. Our host, therefore, really resembles the vast, shoreless ocean roaring in rage. And that host is protected by Drona and Bhishma and by Kritavarman and Kripa and Dussasana, and others headed by Jayadratha. It is also protected by Bhagadatta and Vikarna by Drona's son, and Suvala's son, and Valhika and by many other mighty and high-souled heroes of the world. That our army should yet be slaughtered in battle is due only to predestined fate, O Sanjaya. Neither men nor highly blessed Rishis of old ever beheld such preparations (for battle) on earth before. That so large an army, mustered according to science, and attached (to us) by wealth, should yet be slaughtered in battle, alas, what can it be but the result of Destiny? O Sanjaya, all these seem to be unnatural. Indeed Vidura had often said what was both beneficial and desirable. But my wicked son Duryodhana would not accept it. I believe that high-souled and well-knowing person had foreseen all that is now happening and hence the counsel he gave.[404] Or, O Sanjaya, all these, in all its details, had been pre-arranged by Him, for that which is ordained by the Creator must happen as ordained and cannot be otherwise."
SECTION LXXVII
Sanjaya said, "Thou hast, O king, in consequence of thy own fault, been overtaken by this calamity. O bull of Bharata's race, the faults which thou, O monarch, hadst seen in that unrighteous course of conduct (towards the Pandavas), were not seen by Duryodhana. It was through thy fault, O king, that the match at dice had taken place. And it is through thy fault that this battle hath taken place with the Pandavas. Having committed a sin, do thou, therefore, reap the fruit of that sin of thine. One reapeth the fruit of acts perpetrated by one's own self. Do thou, therefore, O king, reap the fruit of thy own acts both here and hereafter. Therefore, O monarch, though overtaken by this calamity, be calm still, and listen, O sire, to the (account of the) battle as I recite it.
"The heroic Bhimasena, having with his sharp shafts broken thy mighty array, then came upon all the younger brothers of Duryodhana. The mighty Bhima, beholding Dussasana and Durvisaha and Dussaha and Durmada and Jaya, and Jayasena and Vikarna and Chitrasena and Sudarsana, and Charuchitra and Suvarman and Duskarna and Karna, and many other mighty car-warriors, excited with rage, of the Dhartarashtra host near enough to himself, penetrated into (thy) mighty array that was protected by Bhishma in that battle. Then, beholding him in their midst, all those warriors said, 'Ye kings, let us take this one's life'!--Thereupon that son of Pritha was surrounded by those cousins of his who were firmly resolved (to take his life). And Bhima then resembled Surya himself of fierce splendour surrounded by the mighty planets of evil nature, at the time of the universal destruction. And although the son of Pandu was there in the very midst of the (Kaurava) array, yet fear entered not his heart, as it did not that of Indra while surrounded by the Danavas in the fierce battle of old between the celestials and the Asuras. Then thousands of car-warriors armed with all weapons and fully prepared for battle overwhelmed his single self with terrible shafts. Thereupon the heroic Bhima, disregarding the sons of Dhritarashtra, slew in that conflict many foremost warriors (of the Kaurava army) fighting from cars or upon the back of elephants and steeds. And ascertaining the purpose harboured by those cousins of his who were bent upon his destruction, the mighty Bhima set his heart upon slaying them all. Then leaving his car and taking up his mace, the son of Pandu began to smite that very sea of Dhartarashtra troops.
"Then when Bhimasena thus penetrated the Dhartarashtra host, Dhrishtadyumna the son of Prishata, forsaking Drona (with whom he had been engaged), quickly proceeded to the spot where Suvala's son was stationed. That bull among men, baffling countless warriors of thy army, came upon the empty car of Bhimasena in that battle. And beholding in that conflict Visoka, the charioteer of Bhimasena, Dhrishtadyumna, O king, became exceedingly cheerless and almost deprived of his senses. With voice choked in tears, and sighing as he spoke, he asked Visoka, in grief, saying, 'Where is Bhima who is dear to me as my life itself?' Visoka then, joining his hands, replied unto Dhrishtadyumna saying, 'The mighty son of Pandu, endued with great strength, ordering me to wait for him here, hath alone penetrated into the Dhartarashtra host that resembleth the very ocean. That tiger among men very cheerfully said unto me these words--'Wait for me, O charioteer, restraining the steeds for a short space of time, that is, till I slay those that are bent upon my destruction.--Beholding then the mighty Bhima rushing mace in hand, all our troops (that supported him) became filled with delight. Then in this fierce and terrible battle, O prince, thy friend, breaking the mighty array (of the foe), hath penetrated into it. Hearing these words of Visoka, Prishata's son Dhrishtadyumna, endued with great strength, said unto the charioteer these words on the field of battle. 'What need have I today of life itself, if forgetting my affection for the Pandavas, I forsake Bhima in battle? If I return today without Bhima, what will the Kshatriyas say of me? What will they say of me when they will learn that while I was on the field Bhima penetrated alone into the hostile array making a single opening in it? The gods with Indra at their head visit him with evil who, forsaking his comrades in battle, returneth home unhurt! The mighty Bhima again is my friend and kinsman. He is devoted to me, and I also am devoted to that slayer of foes. Therefore, I will go thither, whither Bhima hath gone. Behold me slaying the foe like Vasava slaying the Danavas.' Having said this, the heroic Dhrishtadyumna, O Bharata, proceeded through the midst of the foe, along the tracks opened by Bhimasena and marked by elephants crushed with his mace. He then obtained sight of Bhimasena consuming the hostile ranks or felling Kshatriya warriors like the tempest devastating rows of trees. And car-warriors and horsemen and foot-soldiers and tuskers, while thus slaughtered by him, uttered loud cries of woe. And cries of ah and alas arose from thy troops, O sire, while they were slaughtered by the victorious Bhima accomplished in all moods of warfare. Then the Kaurava warriors all accomplished in arms, surrounding Vrikodara on all sides, fearlessly poured upon him their arrowy showers at the same time. Then the mighty son of Prishata, beholding that foremost of all wielders of weapons, that celebrated hero, viz., the son of Pandu, thus attacked on all sides by fierce ranks of foes in close array, mangled with shafts, treading the field on foot, and vomiting the poison of his wrath, mace in hand and looking like the Destroyer himself at the hour of the universal dissolution, quickly approached him and comforted him by his presence. And taking him upon his car, and plucking the arrows off from all his limbs, and embracing him warmly, the high-souled son of Prishata comforted Bhimasena in the very midst of the foe. Then thy son, in that terrible conflict, quickly coming up to his brothers, said unto them, 'This son of Drupada of wicked soul, is now united with Bhimasena. Let us all approach him together for slaying him. Let not the foe seek our ranks (for battle).' Hearing these words, the Dhartarashtras, thus urged on by the command of their eldest brother and unable to put up (with the foe), quickly rushed, with upraised weapons, for slaying Dhrishtadyumna like fierce comets at the hour of the universal dissolution. Taking up their beautiful bows, those heroes, making the very earth shiver with the twang of their bowstring and the rattle of their car-wheels, showered shafts on Drupada's son, like the clouds covering the mountain-breast with torrents of rain. But that hero conversant with all modes of warfare, though thus struck with sharp arrows in that battle, did not waver. On the other hand, that mighty car-warrior, the youthful son of Drupada, beholding those heroic sons of thine staying before him in battle and exerting themselves to their utmost being desirous of slaying them applied that fierce weapon called Pramohana and engaged with thy sons, O king, like Indra with the Danavas in battle. Then those heroic warriors were deprived of their senses, their minds and strength afflicted by the Pramohana weapon. And the Kauravas fled away in all directions, with their steeds and elephants and cars, beholding those sons of thine deprived of their senses in a swoon like those whose hours had come. And at that time Drona, the foremost of all wielders of weapons, approaching Drupada, pierced him with three fierce shafts. And that monarch then, O king, viz., Drupada, deeply pierced by Drona, left the battle, O Bharata, remembering his former hostility (with Bharadwaja's son). Thereupon Drona endued with great prowess having thus vanquished Drupada, blew his conch. And hearing the blare of his conch, all the Somakas were struck with fear. Then Drona, possessed of great energy, that foremost of all wielders of weapons, heard of thy sons being deprived of their senses in battle with the Pramohana weapon. Then the son of Bharadwaja, desirous of rescuing the princes, speedily left that part of the field where he was and proceeded to the place where thy sons were. And that mighty bowman viz., Bharadwaja's son of great prowess, there beheld Dhrishtadyumna and Bhima careering through the field in that dreadful conflict. And that mighty car-warrior beheld thy sons deprived of their senses. Taking up then the weapon called Prajna, he neutralised the Pramohana weapon (that Dhrishtadyumna had shot). Then thy sons those mighty car-warriors, when their senses returned, once more proceeded to battle with Bhima and Prishata's son. Then Yudhishthira, addressing his own troops said, 'Let twelve brave car-warriors cased in mail and headed by Subhadra's son, follow, to the utmost of their might, the track of Bhima and Prishata's son in battle. Let intelligence be had (of those two warriors). My heart is very uneasy.' Thus ordered by the king, those heroes possessed of great prowess in battle and proud of their manliness, saying 'Yes,' all proceeded forward when the sun had reached the meridian. And those chastisers of foes then, viz., the Kaikeyas and the sons of Draupadi, and Dhrishtaketu of great prowess, supported by a large force and with Abhimanyu at their head, and disposing themselves in the array called Suchimukha,[405] penetrated into that car-division of the Dhartarashtras in battle. And thy troops, O king, struck with the fear of Bhimasena and deprived of their senses by Dhrishtadyumna, were unable to resist (the rush of) those mighty bowmen headed by Abhimanyu. And they were quite helpless, like a lady in the streets. And those mighty bowmen with standards variegated with gold cutting through (the Kaurava ranks), proceeded with great speed for rescuing Dhrishtadyumna and Vrikodara. And the latter, beholding those mighty bowmen headed by Abhimanyu, became filled with delight and continued to smite down thy ranks. And the heroic prince of Panchala, viz., the son of Prishata, seeing meanwhile his preceptor advancing towards him with great speed, no longer wished to compass the death of thy sons. Causing Vrikodara then to be taken up on the car of the king of the Kaikeyas, he rushed in great wrath against Drona accomplished in arrow and all weapons. And that slayer of foes, viz., the valiant son of Bharadwaja, excited with rage, cut off with a broad-headed shaft the bow of Prishata's son who was rushing towards him with impetuosity. And remembering the bread he had eaten of his master and desirous of doing good to Duryodhana, he also sped hundreds of shafts after Prishata's son. Then that slayer of hostile heroes, viz., the son of Prishata, taking up another bow, pierced Drona with seventy shafts whetted on stone and furnished with wings of gold. Then that grinder of foes, viz., Drona, once more cut off his bow, and despatched his four steeds to Yama's abode with four excellent arrows, and also slew his charioteer, O Bharata, with a broad-headed shaft. Then that mighty car-warrior of strong arms, viz., Dhrishtadyumna, quickly descending from that car whose steeds had been slain, ascended the great car of Abhimanyu. Then Drona caused the Pandava army consisting of cars, elephants, and steeds, to tremble, in the very sight of Bhimasena and the intelligent son of Prishata. Beholding then that army thus broken by Drona of immeasurable energy, all those mighty car-warriors were incapable of checking its flight. And that army, thus slaughtered by Drona with his sharp shafts, began to move in eddies there, like the agitated sea. And beholding the (Pandava) army in that condition, thy troops were filled with delight. And seeing the preceptor excited with rage and thus consuming the ranks of the foe, all thy warriors, O Bharata, set up loud shouts and uttered exclamations in praise of Drona."
SECTION LXXVIII
Sanjaya said, "Then king Duryodhana, regaining his senses, once more began to resist Bhima with showers of arrows. And once more those mighty car-warriors viz., thy sons, united together, began to fight valiantly with Bhimasena. And Bhimasena also of mighty arms during that battle, having got his car, ascended it and proceeded to the spot where thy sons were. And taking up a strong and very tough bow adorned with gold and capable of taking the lives of foes he pierced thy sons in that conflict, with his shafts. Then king Duryodhana struck the mighty Bhimasena at the very vitals with a long shaft of exceeding sharpness. Then that mighty bowman, pierced thus deeply by thy son, bow in hand, forcibly drawing his own with eyes red in wrath, struck Duryodhana in his two arms and the breast with three shafts. But struck thus, O king, he moved not, like a prince of mountains. Beholding then those two heroes excited with rage and smiting each other, the younger brothers of Duryodhana, all of whom were heroes prepared to lay down their lives, remembering their previously formed scheme of afflicting Vrikodara of terrible deeds, set about firmly resolved, for smiting him down. And as they fell upon him in battle, Bhimasena of great strength rushed against them, O king, like an elephant rushing against an attacking compeer. Excited with fury and endued with great energy, that celebrated hero then, O king, afflicted thy son Chitrasena with a long arrow. And as regards thy other sons, that descendant of Bharata smote them all in that battle, with diverse kinds of shafts furnished with wings of gold and endued with great impetus. Then king Yudhishthira the just, disposing all his own divisions properly despatched twelve mighty car-warriors including Abhimanyu and others to follow Bhimasena behind. Those, O king, all proceeded against those mighty car-warriors, viz., thy sons. Beholding those heroes on their cars, resembling the Sun himself or the fire in splendour-those great bowmen of blazing effulgence and superb beauty, looking resplendent in that dreadful conflict with ornaments of gold,--thy mighty sons abandoned Bhima (with whom they had been fighting). The sons of Kunti, however, could not bear the sight of their abandoning the conflict alive."
SECTION LXXIX
Sanjaya said, "Then Abhimanyu, accompanied by Bhimasena pursuing thy sons, afflicted them all. Then the mighty car-warriors of thy army, including Duryodhana and others, beholding Abhimanyu and Bhimasena united with Prishata's son in the midst of the (Kauravas) troops, took up their bows, and borne by their fleet steeds rushed to the spot where those warriors were. And on that afternoon, O king, a dreadful conflict took place between the mighty combatants of thy army and those of the foe, O Bharata. And Abhimanyu, having, in that fierce battle, slain the steeds of Vikarna, pierced the latter with five and twenty small arrows. Then that mighty car-warrior, Vikarna, abandoning that car whose steeds had been slain, mounted on the resplendent car, O king, of Chitrasena. Then thus stationed on the same car, viz., those two brothers of Kuru's race, the son of Arjuna covered, O Bharata, with showers of arrows. Then Durjaya and Vikarna pierced Abhimanyu with five shafts made wholly of iron. Abhimanyu however, shook not in the least but stood firm like the mountain Meru. Dussasana in that battle, O sire, fought with the five Kekaya brothers. All these, O great king, seemed exceedingly wonderful. The sons of Draupadi, excited with rage, resisted Duryodhana in that battle. And each of them, O king, pierced thy son with three shafts. Thy son also, invincible in battle, pierced each of the sons of Draupadi, O monarch, with sharp shafts. And pierced by them (in return) and bathed in blood, he shone like a hill with rillets of water mixed with red-chalk (gliding down its breast). And the mighty Bhishma also, in that battle, O king, afflicted the Pandava army like a herdsman belabouring his herd. Then, O monarch, the twang of Gandiva was heard, of Partha, who was engaged in slaughtering the foe on the right of the army.
And in that part of the field headless trunks stood up by thousands, amongst the troops, O Bharata, of both the Kauravas and the Pandavas. And the field of battle resembled an ocean whose water was blood, and whose eddies were the shafts (shot by the combatants). And the elephants constituted the islands of that ocean, and the steeds its waves. And cars constituted the boats by which brave men crossed it. And many brave combatants, with arms cut off, divested of armour, and hideously mutilated, were seen lying there in hundreds and thousands. And with the bodies of infuriate elephants deprived of life and bathed in blood, the field of battle. O Bharata, looked as if strewn with hills. And the wonderful sight we saw there, O Bharata, was that neither in their army nor in thine was a single person that was unwilling to fight. And thus, O monarch, did those brave warriors, of both thy army and the Pandavas, fight, seeking glory and desirous of victory."
SECTION LXXX
Sanjaya said, "Then when the sun assumed a red hue, king Duryodhana, desirous of battle, rushed towards Bhima from desire of slaying him. Beholding that heroic warrior cherishing deep animosity (thus) coming towards him, Bhimasena, excited with great wrath, said these words,--'That hour hath come which I have desired for so many years. I will slay thee to-day if thou dost not abandon the battle. Slaying thee I shall today dispel the sorrows of Kunti as also of Draupadi and the woes that were ours during our exile in the woods. Filled with pride, thou hadst formerly humiliated the sons of Pandu. Behold, O son of Gandhari, the dire fruit of that sinful behaviour. Following the counsels of Karna as also of Suvala's son, and recking the Pandavas little, thou hadst formerly behaved towards them as thou hadst hinted. Thou hadst also disregarded Krishna who begged thee (for peace). With a joyous heart didst thou despatch Uluka (to us) with thy messages. For all these, I shall slay thee to-day with all thy kinsmen, and thus avenge all those offences of thine of former days.' Having said these words, Bhima bending his bow and stretching it repeatedly, and taking up a number of terrible shafts whose effulgence resembled that of the lightning itself, and filled with wrath, quickly sped six and thirty of them at Duryodhana. And those shafts resembled the flames of a blazing fire, and coursed straight with the force of the thunder-bolt. And then he pierced Duryodhana's bow with two shafts, and his charioteer with two. And with four shafts he despatched Duryodhana's (four) steeds to the regions of Yama. And that grinder of foes then, with two shafts shot with great force, cut off in that battle the king's umbrella from his excellent car. And with three other shafts he cut off his handsome and blazing standard. And having cut it off, he uttered a loud shout in the very sight of thy son. And that beautiful standard of the latter, decked with diverse gems, suddenly fell down on the earth from his car like a flash of lightning from the clouds. And all the kings beheld that beautiful standard of the Kuru king, bearing the device of an elephant, decked with gems, and blazing like the sun, fell down cut off (by Bhimasena). And that mighty car-warrior, viz., Bhima, then pierced Duryodhana in that battle, smiling the while, with ten shafts like a guide piercing a mighty elephant with the hook. Then that foremost of car-warriors, viz., the mighty king of the Sindhus, supported by many brave warriors, placed himself on the flank of Duryodhana. And then that great car-warrior, viz., Kripa, O king, caused the vindictive Duryodhana, that son of Kuru's race, of immeasurable energy, to mount on his own car. Then king Duryodhana, deeply pierced by Bhimasena and feeling great pain, sat down on the terrace of that car. Then Jayadratha, desirous of slaying Bhima, surrounded him on all sides with several thousands of cars. Then, O king, Dhrishtaketu and Abhimanyu of great energy, and the Kekayas, and the sons of Draupadi, all encountered thy sons. And the high-souled Abhimanyu smote them all, piercing each with five straight shafts, resembling the bolts of heaven or Death's selves, shot from his excellent bow. Thereupon, all of them, unable to bear it (coolly), showered on that foremost of car-warriors, viz., the son of Subhadra, a perfect down-pour of sharp shafts like rain-charged clouds pouring rain on the breast of the mountains of Meru. But Abhimanyu, that invisible warrior accomplished in arms, thus afflicted by them in battle, caused all thy sons, O king, to tremble like the wielder of the thunder-bolt causing the mighty Asuras to tremble in the battle between the celestials and the latter. Then that foremost of car-warriors, O Bharata, shot fourteen broad-headed shafts, fierce and looking like snakes of virulent poison, at Vikarna. Endued with great prowess and as if dancing in that battle, he felled with those shafts the standard of Vikarna from his car and slew also his charioteer and steeds. Then that mighty car-warrior, the son of Subhadra, again sped at Vikarna many other arrows that were well-tempered, straight-going, and capable of penetrating every armour. And those arrows furnished with feathers of the kanka bird, coming at Vikarna and passing through his body, entered the earth, like hissing snakes. And those arrows, with wings and points decked with gold, bathed in Vikarna's blood, seemed to vomit blood on the earth. Beholding Vikarna thus pierced, his other uterine brothers rushed, in that battle, against those car-warriors headed by Subhadra's son. And when these invincible warriors upon their (own) cars came upon those combatants (of the Pandava army) resplendent like so many suns and staying on their cars both began to pierce one another.. And Durmukha, having pierced Srutakarman with five shafts, cut off the latter's standard with a single shaft and then pierced his charioteer with seven. And advancing closer, he slew with half a dozen shafts his foe's steeds, fleet as the wind and cased in golden armour, and then felled his charioteer. Srutakarman, however, staying on that car of his, the steeds of which had been slain, hurled in great wrath a dart blazing like a fierce meteor. That dart, blazing with effulgence, passing through the renowned Durmukha's hard coat of mail, penetrated into the earth. Meanwhile the mighty Sutasoma beholding Srutakarman deprived of his car, caused him to mount upon his own car in the very sight of all the troops. The heroic Srutakirti rushed against thy son Jayatsena in that battle, desirous, O king, of slaying that renowned warrior. Then thy son Jayatsena, O king, with a sharp arrow having a horse-shoe head, smiling the while, cut off the bow of the high-souled Srutakirti as the latter came along stretching it in his hands. Then Satanika, beholding his uterine brother's bow cut off, endued as he was with great valour, quickly came at that spot repeatedly roaring like a lion. And Satanika, drawing his bow in that battle with great force, speedily pierced Jayatsena with ten shafts, and uttered a loud shout like an infuriate elephant. And with another arrow of sharp point and capable of penetrating every armour, Satanika deeply pierced Jayatsena in the chest. Just at that time, Dushkarna who was near his brother. (Jayatsena) infuriate with anger, cut off Satanika's bow and arrow. Then the mighty Satanika taking up another excellent bow capable of bearing a great strain, aimed many sharp shafts. And addressing Dushkarna in the presence of his brother (Jayatsena), saying--'Wait', 'Wait',--he sped at him those sharp and blazing shafts resembling so many snakes. And then he speedily cut off Dushkarna's bow with one arrow, and slew his charioteer, O sire, with two, and then pierced Dushkarna himself with seven arrows. And that spotless warrior then with a dozen sharp shafts slew all the steeds of Dushkarna that were fleet as the mind and of variegated hue. And then with another broad-headed arrow, well-aimed and capable of coursing swiftly, Satanika, excited with great wrath deeply pierced Dushkarna in the chest. And thereupon the latter fell down on the earth like a tree struck with lightning. Beholding Dushkarna slain, five mighty car-warriors, O king, surrounded Satanika on all sides, from desire of slaying him. And they struck the renowned Satanika with showers of arrows. Then the five Kekaya brothers, excited with wrath, approached (Satanika for rescuing him). Beholding the latter coming upon them, thy sons--those mighty car-warriors,--rushed towards them like elephants rushing against mighty elephants. (These amongst thy sons, viz.,) Durmukha and Durjaya and the youthful Durmarshana and Satranjaya and Satrusha, all renowned warriors, excited with rage, proceeded, O king, against the (five) Kekaya brothers. On their cars that resembled (fortified) towns, unto which were yoked steeds decked with ornaments, and which were graced with beautiful standards of variegated hue, those heroes wielding excellent bows and cased in beautiful coats of mail and owning excellent standards, entered the hostile army like lions entering one forest from another. Smiting one another, fierce and terrific was the battle that ensued between them and the foe, in which cars and elephants got entangled with one another. Cherishing feelings of hostility towards one another, the terrible battle in which they took part lasted for a short space of time about sunset, increasing the population of Yama's kingdom. And car-warriors and horsemen by thousands were strewn over the field. And Bhishma the son of Santanu excited with wrath, began to slaughter the troops of the high-souled Pandavas with his straight shafts. And with his arrows he began to despatch the combatants of the Panchalas to the domains of Yama. And the grandsire, having thus broken the ranks of the Pandavas at last withdrew his troops and retired, O king, to his encampment. And king Yudhishthira also, beholding both Dhrishtadyumna and Vrikodara, smelt their heads, and filled with joy, retired to his tents."
SECTION LXXXI
Sanjaya said, "Then those heroes, O king, who cherished feelings of hostility towards one another, retired to their tents, their persons covered with blood. Having rested for a while agreeably to rule, and praising one another (for the feats of the day), they were again seen clad in mail, desirous of battle. Then thy son, O king, overwhelmed with anxiety and covered with blood trickling down (from his wounds), asked the grandsire, saying.[406] 'Our troops are fierce and terrible and carry innumerable standards. They are, again, arrayed properly. Yet the brave and mighty car-warriors of the Pandavas, having penetrated (into our array) and afflicted and slaughtered (our troops), escaped unhurt.[407] Confounding us all, they have won great fame in battle. Bhima again, having penetrated into our Makara array which was strong as the thunder-bolt, afflicted me with his terrible shafts each resembling the rod of Death. Beholding him excited with wrath, O king, I was deprived of my senses. Even now I cannot regain my peace of mind. Through thy grace, O thou that art firm in truth, I desire to obtain victory and slay the sons of Pandu.' Thus addressed by him, the high-souled son of Ganga, that foremost of all wielders of weapons, endued with great mental energy, understanding that Duryodhana was possessed by grief replied unto him, laughing the while though cheerless, saying,[408] 'Penetrating into (their) army with the utmost exertions and with my whole soul, O prince, I wish to give thee victory and joy. For thy sake I do not at all dissemble. They that have become the allies of the Pandavas in this battle are fierce and numerous. Mighty car-warriors of great renown, they are exceedingly brave and accomplished in arms. Incapable of being fatigued, they vomit forth their wrath. Cherishing feelings of animosity towards thee, and swelling with prowess, they are not capable of being defeated easily. I will, however, O king, contend against those heroes with my whole soul and throwing away my very life. For thy sake, in battle, O thou of great glory, my life itself shall today be recklessly exposed. For thy sake I would consume all the worlds with the celestials and the Daityas, let alone thy foes here. I will, O king, fight with those Pandavas, and do all that is agreeable to thee. Hearing these words, Duryodhana became inspired with great confidence and his heart was filled with delight. And cheerfully he ordered all the troops, and all the kings, (in his army) saying, Advance. And at that command, O king, his army consisting of cars, steeds, foot-soldiers, and elephants, began to advance. And that large force. O king, armed with diverse kinds of weapons, was exceedingly cheerful. And that army of thine, O monarch, consisting of elephants, steeds, and foot-soldiers, on the field of battle, looked exceedingly beautiful. And huge tuskers, stationed in large bodies, and skilfully urged, looked resplendent on the field all around. And many royal combatants accomplished in diverse weapons were seen in the midst of thy troops. And the dust, red as the morning sun, raised by those cars and foot-soldiers and elephants and steeds in large bodies as they were duly moved over the field, looked beautiful, shrouding the rays of the sun. And the many-coloured banners stationed on cars and elephants, waving in the air and moving along the welkin, looked beautiful like flashes of lightning amid the clouds. And loud and fierce was the uproar made by the twang of the bows stretched by the kings, resembling the roar of the ocean while churned in the Krita age by the gods and the great Asuras. And that army of thy sons, looking so proud, consisting of (combatants of) diverse hues and shapes, shouting so fiercely, and capable of slaying hostile warriors, then looked like those masses of clouds that appear at the end of the Yuga.[409]'"
SECTION LXXXII
Sanjaya said, "O chief of the Bharatas, Ganga's son, once more addressing thy son who was plunged in thought, told him these delightful words, 'Myself and Drona and Salya and Kritavarman of Satwata's race, and Aswatthaman and Vikarna and Bhagadatta and Suvala's son and Vinda and Anuvinda of Avanti, and Valhika with the Valhikas,[410] and the mighty king of the Trigartas and the invincible ruler of the Magadhas, Vrihadvala the king of the Kosalas, and Chitrasena and Vivingsati and many thousands of car-warriors graced with tall standards, a large number of country-born steeds well-mounted with excellent horse-soldiers and many infuriate elephants of large size with temporal juice issuing from their mouths and cheeks, and many brave foot-soldiers armed with diverse weapons and born in diverse realms, are all prepared to do battle for thy sake.[411] These, and many others ready for thy sake to lay down their lives, are, as I think, competent to vanquish the very gods in battle. I should, however, always tell thee, O king, what is for thy good. The Pandavas are incapable of being vanquished by the very gods with Vasava. They have Vasudeva for their ally and are equal to Mahendra himself in prowess. As regards myself, I shall, however, always do thy bidding. Either I shall vanquish the Pandavas in battle or they will vanquish me. Having said these words, the grandsire gave him an excellent herb of great efficacy for healing his wounds. And therewith thy son was cured of his wounds. Then at dawn when the sky was clear, the valiant Bhishma, that foremost of men well-versed in all kinds of array, himself disposed his troops in that array called Mandala bristling with weapons. And it abounded with foremost of warriors and with tuskers and foot-soldiers. And it was surrounded on all sides with many thousands of cars, and with large bodies of horsemen armed with swords and lances. Near unto every elephant were placed seven cars, and near unto every car were placed seven horsemen. And behind every horseman were placed seven bowmen, and behind every bowman were seven combatants with shields. And thus, O king, thy army, arrayed by mighty car-warriors, stood for fierce battle, protected by Bhishma. And ten thousand horses, and as many elephants, and ten thousand cars, and thy sons, all equipped in mail, viz., the heroic Chitrasena and others, protected the grandsire. And it was seen that Bhishma was protected by those brave warriors, and those princes themselves of great strength, accoutred in mail, were (in their turn) protected by him. And Duryodhana accoutred in mail sat upon his car on the field, and possessed of every grace, looked resplendent like Sakra himself in heaven. Then, O Bharata, loud were the shouts uttered by thy sons and deafening the clatter of cars and the uproar of musical instruments. That mighty and impenetrable array of those slayer of foes, viz., the Dhartarashtras (in the form called) Mandala, (thus) arrayed by Bhishma, began to proceed, facing the west. Incapable of being defeated by enemies, it looked beautiful in every point. Beholding then the array called Mandala that was exceedingly fierce, king Yudhishthira himself disposed his troops in the array called Vajra. And when the divisions were thus arrayed, car-warriors and horsemen, stationed in their proper places, uttered leonine shouts. Accompanied by their respective forces, the brave warriors of both armies, well versed in smiting, and longing for battle, proceeded, desirous of breaking each other's array. And Bharadwaja's son proceeded against the king of the Matsyas, and his son (Aswatthaman) against Sikhandin. And king Duryodhana himself rushed against the son of Prishata. And Nakula and Sahadeva went forth against the king of the Madras. And Vinda and Anuvinda of Avanti proceeded against Iravat. And many kings together battled with Dhananjaya. And Bhimasena, exerting himself well, opposed the son of Hridika in battle. And possessed of great prowess, (Abhimanyu) the son of Arjuna, fought in battle, O king, against the sons Chitrasena and Vikarna, and Durmarshana. And Hidimva's son, that prince of the Rakshasas, rushed against that mighty bowman, the ruler of the Pragjyotishas, like one infuriate elephant against another. And the Rakshasa Alamvusha, O king, excited with wrath, rushed in battle against the invincible Satyaki in the midst of his followers. And Bhurisravas, exerting himself greatly, fought against Dhrishtaketu. And Yudhishthira, the son of Dharma, proceeded against king Srutayush. And Chekitana in that battle fought against Kripa. And others (among the Kuru warriors), exerting themselves powerfully, proceeded against that mighty car-warrior Bhima. And thousands of (other) kings surrounded Dhananjaya, with darts, lances, arrows, maces, and spiked clubs in their hands. Then Arjuna, excited with great wrath, addressing him of Vrishni's race, said, 'Behold, O Madhava, the Dhartarashtra troops in battle, arrayed by the high-souled son of Ganga, acquainted with every kind of array. Behold, O Madhava, those brave warriors, countless in number, and desirous of battle (with me). Behold, O Kesava, the ruler of the Trigartas with his brothers.[412] This very day I shall slay them all, O Janardana, before thy eyes,--them, that is, O foremost of the Yadus, who, longing for battle (with me), are on the field.' Having said these words, the son of Kunti, rubbing his bowstring, showered his arrows on that multitude of kings. And those great bowmen also, poured on him thick showers of arrows, like clouds that fill a lake with torrents of rain in the rainy season. And loud shouts were heard in thy army, O monarch, when in that great battle the two Krishnas were seen covered with thick showers of arrows. And the gods, the celestial Rishis, and the Gandharvas with the Uragas, beholding the two Krishnas in that state, were filled with great wonder. Then Arjuna, O king, excited with wrath, invoked the Aindra weapon. And then the prowess we beheld of Vijaya seemed to be highly wonderful insomuch that those showers of weapons shot by his foes were checked by his myriads of arrows. And there among those thousands of kings and steeds and elephants, was none, O king, that was not wounded. And others, O sire, the son of Pritha pierced, each with two or three arrows. And while being thus struck by Pritha, they sought the protection of Bhishma, the son of Santanu. But Bhishma then became the rescuer of those warriors who were like men sinking in the fathomless deep. And in consequence of those warriors thus flying away and mixing with thy troops, thy broken ranks, O king, were agitated like the vast deep with a tempest."
SECTION LXXXIII
Sanjaya said, "And when the battle was thus raging and after Susarman had ceased fighting, and the (other) heroic warriors (of the Kuru army) had been routed by the high-souled son of Pandu; after, indeed, thy army, resembling the very ocean, had become quickly agitated and the son of Ganga had speedily proceeded against the car of Vijaya, king Duryodhana, beholding the prowess of Partha in battle, quickly proceeded towards those kings, and addressing them as also the heroic and mighty Susarman stationed in their van, said in their midst these words, gladdening them all, 'This Bhishma, the son of Santanu, this foremost one among the Kurus, reckless of his very life, is desirous of fighting with his whole soul against Dhananjaya. Exerting your best, ye all, united together, and accompanied by your troops, protect in battle the grandsire, of Bharata's race, who is proceeding against the hostile army.' Saying, 'Yes,' all those divisions, belonging to those kings, O monarch, proceeded, following the grandsire. Then the mighty Bhishma, the son of Santanu, (thus rushing to battle), speedily came upon Arjuna of Bharata's race who also had been coming towards him, on his exceedingly resplendent and large car unto which were yoked white steeds and upon which was set up his standard bearing the fierce ape, and whose rattle resembled the deep roll of the clouds. And thy entire army, beholding the diadem-decked Dhananjaya, thus coming to battle, uttered, from fear, many loud exclamations. And beholding Krishna, reins in hand, and looking like the mid-day sun in splendour, thy troops could not gaze at him. And so also the Pandavas were incapable of looking at Santanu's son Bhishma of white steeds and white bow and resembling the planet Sukra risen in the firmament. And the latter was surrounded on all sides by the high-souled warriors of the Trigartas headed by their king with his brothers and sons, and by many other mighty car-warriors.
"Meanwhile, Bharadwaja's son pierced with his winged arrows the king of the Matsyas in battle. And in that combat he cut off the latter's standard with one shaft, and his bow also with another. Then Virata, the commander of a large division, leaving aside that bow thus cut off, quickly took up another that was strong and capable of bearing a great strain. And he also took up a number of blazing arrows that resembled snakes of virulent poison. And he pierced Drona in return with three (of these) and his (four) steeds with four. And then he pierced Drona's standard with one arrow, and his charioteer with five. And he also pierced Drona's bow with one arrow, and (at all this) that bull among Brahmanas became highly angry. Then Drona slew Virata's steeds with eight straight shafts, and then his charioteer, O chief of the Bharatas, with one shaft. His charioteer having been slain, Virata jumped down from his car whose steeds also had been killed. And then that foremost of car-warriors speedily mounted upon the car of (his son) Sankha. Then sire and son, staying on the same car, began with great might to resist the son of Bharadwaja with a thick shower of arrows. Then the mighty son of Bharadwaja, excited with wrath, quickly shot at Sankha in that encounter, an arrow resembling a snake of virulent poison. And that arrow, piercing through Sankha's breast and drinking his blood, fell upon the earth, wet and smeared with gore. Struck with that arrow of Bharadwaja's son, Sankha speedily fell down from his car, his bow and arrows loosened from his grasp in the very presence of his sire. And beholding his son slain, Virata fled from fear, avoiding Drona in battle, who resembled Death's self with gasping mouth. The son of Bharadwaja then, without losing a moment, checked the mighty host of the Pandavas resisting combatants by hundreds and thousands.
"Sikhandin also, O king, getting at Drona's son in that battle, struck the latter between his brows with three swiftly coursing shafts. And that tiger among men, viz., Aswatthaman, pierced with those shafts looked beautiful like the mountain Meru with its three tall golden crests. Then, O king, Aswatthaman excited with rage, and within half the time taken up by a wink of the eye, overthrew in that battle Sikhandin's charioteer and standard and steeds and weapons, covering them with myriads of shafts. Then that foremost of car-warriors, viz., Sikhandin, that scorcher of foes, jumping down from that car whose steeds had been slain, and taking up a sharp and polished scimitar and a shield, excited with rage, moved on the field with great activity like a hawk. And while moving with great activity, O king, on the field sword in hand, the son of Drona failed to find an opportunity (for striking him). And all this seemed highly wonderful. And then, O bull of Bharata's race, the highly wrathful son of Drona sent after Sikhandin in that battle many thousands of shafts. But Sikhandin, that foremost of mighty men, with his sharp sword cut that fierce shower of arrows coming towards him. Then the son of Drona cut into pieces that resplendent and beautiful shield decked with a hundred moons and then that sword also of Sikhandin. And he pierced the latter's person also, O king, with a large number of winged arrows. Then Sikhandin, whirling the fragment (in his hand) of that sword of his which had been cut off by Aswatthaman with his arrows and which resembled a blazing snake, quickly hurled it at him. The son of Drona however, displaying in that battle the lightness of his arms, cut off that (broken blade) coming impetuously towards him and resembling in splendour the fire that blazeth forth at the end of the Yuga. And he pierced Sikhandin himself with innumerable arrows made of iron. Then Sikhandin, O King, exceedingly afflicted with those whetted arrows, speedily mounted on the car of (Satyaki) that high-souled scion of Madhu's race. Then Satyaki, excited with rage, pierced in that battle, with his terrible shafts the cruel Rakshasa Alamvusha on all sides. That prince of Rakshasas then, O Bharata, cut off in that combat Satyaki's bow with a crescent-shaped arrow and pierced Satyaki also with many shafts. And creating by his Rakshasa powers an illusion, he covered Satyaki with showers of arrows. But wonderful was the prowess that we then beheld of the grandson of Sini, inasmuch as struck with those whetted shafts he betrayed no fear. On the other hand, O Bharata, that son of Vrishni's race applied (with Mantras) the Aindra weapon, which that illustrious hero of Madhu's race had obtained from Vijaya.[413] That weapon, consuming into ashes that Demoniac illusion, covered Alamvusha all over with terrible shafts, like a mass of clouds covering the mountain-breast with torrents of rain in the rainy season. Thereupon the Rakshasa, thus afflicted by that hero of Madhu's race, fled away in fear, avoiding Satyaki in battle. Then the grandson of Sini, having vanquished that prince of Rakshasas who was incapable of being vanquished by Maghavat himself, uttered a loud roar in the very sight of all thy troops. And Satyaki, of prowess incapable of being baffled, then began to slay thy troops with innumerable shafts whereupon the latter fled away in fear.
"Meanwhile, O monarch, Dhrishtadyumna, the mighty son of Drupada, covered thy royal son in battle with innumerable straight shafts. While, however, O Bharata, Dhrishtadyumna was thus shrouding him with his shafts, thy royal son was neither agitated nor struck with fear. On the other hand, he speedily pierced Dhrishtadyumna in that battle (first) with sixty and (then) with thirty shafts. And all these seemed highly wonderful. Then the commander of the Pandava army, O Bharata, excited with wrath cut off his bow. And that mighty car-warrior then slew in that combat the four steeds of thy son, and also pierced him with seven shafts of the keenest points. Thereupon (thy son), that mighty-armed warrior endued with great strength, jumping down from that car whose steeds had been slain, ran on foot, with an upraised sabre, towards the son of Prishata. Then the mighty Sakuni, devoted to the king, quickly coming to that spot, caused thy royal son to mount on his own car in the very sight of all. Then that slayer of foes, the son of Prishata, having vanquished the king, began to slaughter thy troops like the wielder of the thunder-bolt slaughtering the Asuras.
"Kritavarman, in that battle, covered with his arrows that mighty car-warrior Bhima. Indeed, he overwhelmed the latter entirely, like a mighty mass of clouds shrouding the sun. Then that chastiser of foes viz., Bhimasena, excited with wrath, and laughing the while, sped some shafts at Kritavarman. Struck therewith, that Atiratha of the Satwata race, excelling all in might, trembled not, O king, but (instead) pierced Bhima (in return) with many sharp arrows. Then the mighty Bhimasena, slaying the four steeds of Kritavarman, felled the latter's charioteer, and then his beautiful standard. And that slayer of hostile heroes (viz., Bhima) then pierced Kritavarman himself with many shafts of diverse kinds. And Kritavarman, pierced all over, seemed to be excessively mangled in every limb. Then from that car whose steeds had been slain, Kritavarman quickly went to the car of Vrishaka, in the very sight, O king, of both Salya and thy son. And Bhimasena. excited with rage, began to afflict thy troops. Goaded to fury, he began to slay them, like the destroyer himself armed with his club."
SECTION LXXXIV
Dhritarashtra said, "Many and wonderful, O Sanjaya, were the single combats I hear thee speak of between the Pandavas and my warriors. Thou speakest not, however, O Sanjaya, of any one of my side having been cheerful (on such occasions). Thou always speakest of the sons of Pandu as cheerful and never routed, O Suta and thou speakest of mine as cheerless, deprived of energy, and constantly vanquished in battle. All this, without doubt, is Destiny."
Sanjaya said, "Thy men, O bull of Bharata's race, exert themselves according to the measure of their might and courage, and display their valour to the utmost extent of their strength. As contact with the properties of the ocean make the sweet waters of the celestial stream Ganga brakish, so the valour, O king, of the illustrious warriors of thy army coming in contact with the heroic sons of Pandu in battle, becometh futile. Exerting themselves according to their might, and achieving the most difficult feats, thou shouldst not, O chief of the Kurus, find fault with thy troops. O monarch, this great and awful destruction of the world, swelling the (population of the) domains of Yama, hath arisen from thy misconduct and that of thy sons. It behoveth thee not, O king, to grieve for what hath arisen from thy own fault. Kings do not always in this world protect their lives. These rulers of Earth, desirous of winning by battle the regions of the righteous, daily fight, penetrating into (hostile) divisions, with heaven only for their aim.
"On the forenoon of that day, O king, great was the carnage that ensued, resembling what occurred in the battle between the gods and the Asuras (of old). Listen to it, O monarch, with undivided attention. The two princes of Avanti, those great bowmen endued with exceeding might, those excellent warriors fierce in battle, beholding Iravat, advanced against him. The battle that took place between them was fierce, making the hair stand on end. Then Iravat, excited with rage, quickly pierced those two brothers of celestial forms with many sharp and straight shafts. Those two, however, conversant with all modes of warfare, pierced him in return in that battle. Struggling their best to slaughter the foe, and desirous of counteracting each other's feats, no distinction, O king, could be observed between them as they fought. Iravat then, O monarch, with four shafts, despatched the four steeds of Anuvinda to the abode of Yama. And with a couple of sharp, broad-headed shafts, O sire, he cut off the bow and standard also of Anuvinda. And this feat, O king, seemed highly wonderful. Then Anuvinda, leaving his own car, mounted on the car of Vinda. Taking up an excellent and strong bow capable of bearing a great strain, Anuvinda, as also his brother Vinda, those foremost of car-warriors hailing from Avanti, both stationed on the same car, quickly shot many shafts at the high-souled Iravat. Shot by them, those shafts of great impetuosity decked with gold, while coursing through the air, covered the welkin.[414] Then Iravat, excited with rage, showered on those mighty car-warriors, those two brothers (of Avanti) his arrowy down-pours, and felled their charioteer. When the charioteer, deprived of life, fell down on the ground, the horses, no longer restrained, ran away with car. Having vanquished those two warriors, that daughter's son of the king of the Nagas, displaying his prowess, then began to consume with great activity thy ranks. Then that mighty Dhartarashtra host, while thus slaughtered in battle, began to reel in many directions like a person who hath drunk poison.
"That prince of Rakshasa, the mighty son of Hidimva, on his car of solar effulgence furnished with a standard, rushed against Bhagadatta. The ruler of the Pragjyotishas was stationed on his prince of elephants like the wielder of the thunder-bolt in days of old in the battle occasioned by the ravishment of Taraka. The gods, the Gandharvas, and the Rishis had all come there. They could not, however, notice any distinction between Hidimva's son and Bhagadatta. As the chief of the celestials, excited with wrath, had inspired the Danavas with fear, so did Bhagadatta, O king, frightened the Pandava warriors. And the warriors of the Pandava army, frightened by him on all sides, failed, O Bharata, to find among their ranks any protector. We beheld however, O Bharata, the son of Bhimasena there, on his car. The other mighty car-warriors fled away with cheerless hearts. When, however, O Bharata, he troops of the Pandavas rallied, in the battle that then ensued an awful uproar arose among thy troops. Then Ghatotkatcha, O king, in that dreadful battle, covered Bhagadatta with his arrows like the clouds pouring rain on the breast of Meru. Baffling all those arrows shot from the Rakshasa's bow, the king quickly struck the son of Bhimasena in all his vital limbs. That prince of the Rakshasa, however, though struck with innumerable straight shafts, wavered not at all (but stood still) like a mountain pierced (with shafts). Then the ruler of the Pragjyotishas, excited with wrath, hurled in that combat fourteen lances, all of which, however, were cut off by the Rakshasa. Cutting off by means of his sharp shafts those lances, the mighty-armed Rakshasa pierced Bhagadatta with seventy shafts, each resembling the thunder-bolt in force. Then the ruler of the Pragjyotishas, laughing the while, O Bharata, despatched in that combat the four steeds of the Rakshasa to Death's domain. The prince of the Rakshasas, however, of great valour, staying on that car whose steeds had been slain, hurled with great force a dart at the elephant of the ruler of the Pragjyotishas. King Bhagadatta then cut off that swift dart furnished with a staff of gold and coursing impetuously towards him into three fragments, and thereupon it fell down on the ground. Beholding his dart cut off, the son of Hidimva fled from fear like Namuchi, that foremost of the Daityas, in days of old, from battle with Indra. Having vanquished in battle that hero of great valour and renowned prowess, who, O king, cannot be vanquished in battle by Yama himself or Varuna, king Bhagadatta with his elephant began to crush down the troops of the Pandavas like a wild elephant. O king, crushing as he treads the lotus-stalks (in a lake).
"The ruler of the Madras engaged in battle with his sister's sons, the twins. And the overwhelmed those sons of Pandu with clouds of arrows. Then Sahadeva, beholding his maternal uncle, engaged in battle (with him), covered him with arrows like the clouds covering the maker of day. Covered with those clouds of arrows, the ruler of the Madras wore a delighted expression, and the twins also felt great delight for the sake of their mother.[415] Then Salya, that mighty car-warrior, smiting effectively in that battle, despatched with four excellent shafts, O king, the four steeds of Nakula to the abode of Yama. Nakula then, that mighty car-warrior, quickly jumping down from that car whose steeds had been slain, mounted upon the vehicle of his renowned brother. Stationed then on the same car, those two heroes, both fierce in battle, and both excited with rage, began to shroud the car of the ruler of Madras, (with heir arrows), drawing their bows with great strength. But that tiger among men, though thus covered by his sister's sons with innumerable straight arrows shook not in the least (but stood immovable) like a hill. Laughing the while, he smote them (in return) with showers of arrows. Then Sahadeva of great prowess, O Bharata, excited with wrath, took up a (powerful) shaft, and rushing at the ruler of the Madras, shot it at him[416]. That shaft endued with the impetuosity of Garuda himself, shot by him, pierced the ruler of the Madras through, and fell on the earth. Thereupon that mighty car-warrior, deeply pierced and greatly pained, sat down. O king, on the terrace of his car, and went into a swoon. Beholding him (thus) afflicted by the twins, deprived of consciousness, and prostrated (on his car), his charioteer bore him away on his vehicle over the field. Seeing the car of the ruler of the Madras retreating (from battle) the Dhartarashtras all became cheerless and thought it was all over with him.[417] Then those mighty car-warriors, viz., the two sons of Madri, having vanquished in battle their maternal uncle, cheerfully blew their conches and uttered leonine roars. And then they rushed joyfully, O king, towards thy forces like the gods Indra and Upendra, O monarch, towards the Daitya host."
SECTION LXXXV
Sanjaya said, "Then when the sun attained the meridian, king Yudhishthira, beholding Srutayush, urged on his steeds. And the king rushed at Srutayush, that chastiser of foes, striking him with nine straight shafts of keen points. That great bowman, viz., king Srutayush then, checking in that battle those arrows shot by the son of Pandu, struck Yudhishthira with seven shafts. These penetrating through his armour, drank his blood in that battle, as if sucking the very vital energies dwelling in the body of that high-souled one.[418] The son of Pandu then, though deeply pierced by that high-souled king, pierced king Srutayush (in return), at the latter's heart, with an arrow shaped as the boar's ear. And that foremost of car-warriors, viz., the son of Pritha, with another broad-headed arrow, quickly felled on the earth the standard of the high-souled Srutayush from his car. Beholding his standard overthrown, king Srutayush then, O monarch, pierced the son of Pandu with seven sharp shafts. Thereupon Yudhishthira, the son of Dharma, blazed up with wrath, like the fire that blazeth forth at the end of the Yuga for consuming creatures. Beholding the son of Pandu excited with rage, the gods, the Gandharvas, and the Rakshasas, trembled, O king, and the universe became agitated. And even this was the thought that arose in the minds of all creatures, viz., that that king, excited with rage, would that day consume the three worlds. Indeed, when the son of Pandu was thus excited with wrath, the Rishis and the celestials prayed for the peace of the world. Filled with wrath and frequently licking the corners of his mouth, Yudhishthira assumed a terrible expression looking like the sun that riseth at the end of the Yuga. Then all thy warriors, O king, became hopeless of their lives, O Bharata. Checking, however, that wrath with patience, that great bowman endued with high renown then cut off Srutayush's bow at the grasp. And then, in the very sight of all the troops, the king in that battle pierced Srutayush whose bow had been cut off, with a long arrow in the centre of the chest. And the mighty Yudhishthira then, O king, speedily slew with his arrows the steeds of Srutayush and then, without losing a moment, his charioteer. Beholding the prowess of the king, Srutayush leaving that car whose steeds had been slain, quickly fled away from battle. After that great bowman had been vanquished in combat by the son of Dharma, all the troops of Duryodhana, O king, turned their faces. Having, O monarch, achieved this feat, Yudhishthira, the son of Dharma, began to slay thy troops like Death himself with wide-open mouth.
"Chekitana of the Vrishni race, in the very sight of all the troops, covered with his shafts Gautama, that foremost of car-warriors. Baffling all those arrows, Kripa the son of Saradwat, pierced Chekitana in return who was fighting with great care, O king, with arrows in that battle. Then, O Bharata, with another broad-headed arrow he cut off Chekitana's bow, and endued with great lightness of hand, he also felled with another broad-headed arrow the former's charioteer. Kripa then, O monarch, slew Chekitana's steeds, as also both the warriors that protected the latter's wings. Then Chekitana of the Satwata race, quickly jumped down from his car, and took up a mace. The foremost of all wielders of the mace, Chekitana, with that hero-slaying mace of his, slew the steeds of Gautama and then felled his charioteer. Then Gautama, standing on the ground, shot sixteen arrows at Chekitana. Those arrows, piercing through that hero of the Satwata race, entered the earth. Thereat, Chekitana excited with rage, once more hurled his mace, desirous of slaying Gautama, like Purandara desirous of slaying Vritra. Then Gautama with many thousands of arrows checked that huge mace, endued with the strength of adamant, that was coursing towards him. Then Chekitana, O Bharata, drawing his sabre from the sheath, rushed with great speed towards Gautama. Thereupon Gautama also, throwing away his bow, and taking up a polished sabre, rushed with great speed towards Chekitana. Both of them possessed of great strength, and both armed with excellent sabres, began to strike each other with those sharp-edged weapons of theirs. Then those bulls among men, struck with the force of each other's sabres, fell down on the earth, that (common) element of all creatures. Exhausted by the efforts they had made, the limbs of both were motionless in a swoon. Then Karakarsha impelled by friendship, quickly rushed to that spot. And that invincible warrior, beholding Chekitana in that plight, took him up on his car in the very sight of all troops. And so also the brave Sakuni, thy brother-in-law, O monarch, speedily caused Gautama, that foremost of car-warriors, to mount on his car.
"The mighty Dhrishtaketu, excited with wrath, speedily pierced the son of Somadatta, O king, with ninety shafts in the chest. And the son of Somadatta looked highly resplendent with those shafts on his chest, like the sun, O king, with his rays at mid-day. Bhurisravas, however, in that battle, with his excellent shafts, deprived Dhrishtaketu, that mighty car-warrior, of his car, slaying his charioteer and steeds. And beholding him deprived of his car, and his steeds and charioteer slain, Bhurisravas covered Dhrishtaketu in that combat with a thick shower of arrows. The high-souled Dhrishtaketu then. O sire, abandoning that car of his, mounted upon the vehicle of Satanika. Chitrasena, and Vikarna, O king, and also Durmarshana,--these car-warriors cased in golden mail,--all rushed against the son of Subhadra. Then a fierce battle took place between Abhimanyu and those warriors, like the battle of the body, O king, with wind, bile, and phlegm.[419] That tiger among men, however, (viz., Abhimanyu), having, O king, deprived thy sons of their cars, slew them not, remembering Bhima's words.[420] Then during the progress of the fight, Kunti's son (Arjuna), of white steeds, beholding Bhishma, who was incapable of being vanquished by very gods, proceeding to rescue thy sons in view of Abhimanyu--a boy and alone though a mighty car-warrior, addressed Vasudeva and said these words, 'Urge the steeds, O Hrishikesa, to that spot where are those numerous car-warriors. They are many in number, brave, accomplished in arms, invincible in battle. Guide the horses so, O Madhava, that the foe may not be able to slay our troops.' Thus urged by Kunti's son of immeasurable energy, he of Vrishni's race then drove that car, unto which were yoked white steeds, to battle. When Arjuna, excited with rage, thus proceeded towards thy army, a loud uproar, O sire, arose among thy troops.[421] The son of Kunti then, having come up to those kings that were protecting Bhishma, (first) addressed Susarman, O king, and said these words, 'I know thee to be foremost in battle, and a dire enemy (of ours) of old. Behold to-day the terrible fruit of that evil behaviour (of thine).[422] I will today cause thee to visit the manes of thy ancestors.' That leader of car-divisions, Susarman, however, hearing these harsh words uttered by that slayer of foes viz., Vibhatsu, told him nothing (in reply), well or ill. (But) approaching the heroic Arjuna, with a large number of kings in his train, and surrounding him in that battle, he covered him aided by thy sons, O sinless one, with arrows from all sides, viz., front, rear, and flanks, like the clouds covering the maker of day. Then, O Bharata, a dreadful battle took place between thy army and the Pandavas, in which blood ran like water."
SECTION LXXXVI
Sanjaya said, "Then the mighty Dhananjaya, struck with those shafts and drawing long breaths like a trodden snake, cut off, with great force, by means of his successive shafts, the bows of those mighty car-warriors. Cutting off in a moment, O king, the bows of those powerful monarchs in that battle, the high-souled Arjuna, desiring to exterminate them pierced all of them simultaneously with his shafts. Struck (thus) by Indra's son, O king, some of them fell down on the field, covered with blood. And some had their limbs mangled, and some had their heads struck off. And some perished with bodies mangled and coats of mail cut through. And afflicted by the arrows of Partha, many of them, falling down on the earth, perished together. Beholding then those princes slain in battle, the ruler of the Trigartas advanced on his car. And two and thirty others amongst those car-warriors, they who had been protecting the rear of the slain combatants also fell upon Partha. These all, surrounding Partha, and drawing their bows of loud twang, poured on him a thick shower of arrows like the clouds pouring torrents of water on the mountain breast. Then Dhananjaya afflicted with that arrowy down-pour in that battle, became excited with wrath, and with sixty arrows steeped in oil he despatched all those protectors of the rear. Having vanquished in battle those sixty car-warriors, the illustrious Dhananjaya became cheerful at heart. And having slain also the forces of those kings, Jishnu sped for Bhishma's slaughter. Then the ruler of the Trigartas, beholding his friends those mighty car-warriors slain, speedily advanced upon Partha, with a number of (other) kings in his van, for slaying him. Then the Pandava warrior headed by Sikhandin, beholding those combatants advancing upon Dhananjaya that foremost of all conversant with arms, proceeded with whetted weapons in hand, desirous of protecting the car of Arjuna. Partha also beholding those brave men advanced towards him with the ruler of the Trigartas, mangled them in battle with arrows shot from Gandiva. Then that distinguished bowman, desirous of approaching Bhishma beheld Duryodhana and other kings headed by the ruler of the Sindhus. Fighting with great energy for a moment and checking those warriors that were desirous of protecting Bhishma, the heroic Arjuna of great valour and infinite prowess avoiding Duryodhana and Jayadratha and others,--that warrior of mighty strength and great mental vigour,--at last proceeded, bow and arrow in hand, towards the son of Ganga in battle. The high-souled Yudhishthira also, of fierce prowess and infinite renown, avoiding in battle the ruler of the Madras who had been assigned to his share, quickly proceeded, with excited wrath and accompanied by Bhima and the sons of Madri towards Bhishma, the son of Santanu, for battle. Conversant with all modes of warfare the high-souled son of Ganga and Santanu, though attacked in battle by all the sons of Pandu united together, wavered not at all. Of fierce might and great energy king Jayadratha of sure aim, advancing in battle, forcibly cut off with his own excellent bow the bows of all those mighty car-warriors. And the illustrious Duryodhana also with excited wrath and having wrath for his position, struck Yudhishthira and Bhimasena and the twins and Partha, with arrows resembling flames of fire. Pierced with arrows by Kripa and Sala and Chitrasena, O lord, the Pandavas, inflamed with rage, resembled the gods pierced with arrows by the united Daityas (in days of old). King Yudhishthira then, beholding Sikhandin flying away, having had his weapon cut off by Santanu's son became filled with anger. The high-souled Ajatasatru, angrily addressing Sikhandin in that battle, said these words, 'Thou saidst at that time, in the presence of thy sire, unto me--Even I shall slay Bhishma of high vows with my shafts of the hue of the effulgent sun. Truly do I say this.--Even this was thy oath. That oath of thine thou dost not fulfil inasmuch as thou dost not slay Devavrata in battle. O hero, be not a person of unfulfilled vow. Take care of thy virtue, race, and fame. Behold Bhishma of terrible impetuosity scorching all my troops with his innumerable arrows of fierce energy and destroying everything in a moment like Death himself. With thy bow cut off avoiding the battle, and vanquished by the royal son of Santanu, whither dost thou go, forsaking thy kinsmen and brothers? This doth not become thee. Beholding Bhishma of infinite prowess, and our army routed and flying away, thou art assuredly, O son of Drupada, frightened, since the colour of thy face is pale. Unknown to thee, O hero, Dhananjaya hath engaged in the dreadful battle. Celebrated over the whole world, why O hero, art thou afraid today of Bhishma.[423]'--Hearing these words of king, Yudhishthira the just, that were harsh, though fraught with sound reason, the high-souled Sikhandin, regarding them as good counsel, speedily set himself about slaying Bhishma.[424] And while Sikhandin was proceeding to battle with great impetuosity for falling upon Bhishma, Salya began to resist him with terrible weapons that were difficult of being baffled. The son of Drupada, however, O king, of prowess equal to that of Indra himself, beholding those weapons effulgent as the fire that blazeth forth at the hour of universal dissolution (thus) displayed, was not confounded in the least. Checking those weapons by means of his own shafts, that mighty bowman, viz., Sikhandin, stayed there without moving. And then he took up another weapon, viz., the fierce Varuna weapon for baffling (those fiery weapons of Salya). Then the celestials staying in the firmament, and the kings of the earth also, all beheld Salya's weapons baffled by that Varuna weapon of Sikhandin. Meanwhile, the high-souled and heroic Bhishma, O king, in that battle, cut off the bow and the variegated standard also of Pandu's son, king Yudhishthira of the Ajamida race. Thereupon casting aside his bow and arrows upon beholding Yudhishthira overwhelmed with fear, and taking up a mace in that battle, Bhimasena rushed, on foot, at Jayadratha. Then Jayadratha, with five hundred terrible arrows of keen points and each resembling the rod of Death, pierced Bhimasena from every side who was thus rushing impetuously at him, mace in hand. Disregarding those arrows, the impetuous Vrikodara, with heart filled with rage, slew in that battle all the steeds, born in Aratta, of the king of the Sindhus. Then beholding Bhimasena on foot, thy son (Chitrasena) of unrivalled prowess and resembling the chief of the celestials himself, quickly rushed at him on his car, with upraised weapons, for giving him his quietus. Bhima also, roaring and uttering a loud shout, rushed at him impetuously, mace in hand. Thereupon the Kauravas all around beholding that upraised mace resembling the rod of Death, forsaking thy brave son, fled away, desirous of avoiding its fall (amongst them). In that fierce and awful crush (of men), O Bharata, confounding the senses, Chitrasena, however, beholding that mace coursing towards him, was not deprived of his senses. Taking up a bright scimitar and a shield, he forsook his car and became a warrior on foot in the field, for jumping down (from his vehicle) like a lion from the top of a cliff he came down upon the level ground. Meanwhile that mace, failing upon that beautiful car and destroying the vehicle itself with its steeds and charioteer in that battle, dropped on the ground like a blazing meteor, loosened from the firmament, failing upon the earth. Then thy troops, O Bharata, beholding that highly wonderful feat became filled with joy, and all of them together set up a loud shout over the field of battle. And the warriors all applauded thy son (for what they witnessed)."
SECTION LXXXVII
Sanjaya said,--"Approaching then thy son Chitrasena of great energy who had thus been deprived of his car, thy son Vikarna caused him to mount on his car. And during the progress of that general engagement, so fierce and dreadful, Bhishma, the son of Santanu, impetuously rushed at Yudhishthira. Then the Srinjayas with their cars, elephants, and horses, trembled. And they regarded Yudhishthira to be already within the jaws of Death. The lord Yudhishthira, however, of Kuru's race, accompanied by the twins, proceeded towards that mighty bowman, that tiger among men viz., Bhishma. Then the son of Pandu, shooting in that battle thousands of arrows, shrouded Bhishma like the clouds shrouding the sun. And those numberless arrows, well shot by Yudhishthira, were received by the son of Ganga in distinct sets by hundreds and thousands.[425] And so also, O sire, innumerable were the arrows shot by Bhishma (in return), which looked like flights of insects coursing through the air. In half the time taken up by a wink of the eye, Bhishma, the son of Santanu, in that battle, made Kunti's son invisible by means of his numberless shafts shot in sets. Then king Yudhishthira, excited with rage, sped at the high-souled Kaurava a long arrow resembling a snake of virulent poison. That mighty car-warrior, Bhishma, however, O king, cut off in that combat, with a horse-shoe (headed) arrow, that shaft shot from Yudhishthira's bow before it could reach him. Having cut off that long arrow resembling Death himself, Bhishma then slew in that battle the steeds, decked with gold, of that prince of Kuru's line. Then Yudhishthira the son of Pandu, abandoning that car whose steeds had been slain, quickly mounted upon the car of the high-souled Nakula. Then Bhishma that subjugator of hostile cities, excited with rage, and coming upon the twins in that battle, covered them with arrows. Beholding those two (brothers), O king, thus afflicted, with the arrows of Bhishma, Yudhishthira began to reflect earnestly desirous, O monarch, of (compassing) Bhishma's destruction. Then Yudhishthira, O king, urged his friends and the rulers (on his side), saying,--'Slay Bhishma the son of Santanu, uniting together.' Then all those rulers, hearing these words of Pritha's son, surrounded the grandsire with a large number of cars. Thy sire Devavrata then, thus surrounded on all sides, began to sport, O king, with his bow, felling (all the while) many mighty car-warriors. Him of Kuru's race, thus careering over the field of battle, the Pandavas beheld resembling a young lion in the forest amid a herd of deer. Uttering a loud roar in that battle and striking fear into the hearts of brave warriors by means of his shafts, the Kshatriyas beholding him, O king, were all struck with fear, like inferior animals upon seeing a lion. Indeed the Kshatriyas beheld the movements of that lion of Bharata's race in battle to resemble those of a conflagration aided by the wind while consuming a heap of dry grass. And Bhishma in that battle felled the heads of car-warriors like a skilful man felling (with stones) ripe (palmyra) fruits from trees that bear them. And the heads of warriors, O king, falling upon the surface of the earth produced a loud noise resembling that of a stony shower. During the progress of that fierce and dreadful battle a great confusion set in among all the troops. And in consequence of that confusion the arrays (of both armies) were broken. And the Kshatriyas summoning one another individually, approached one another for fight. Then Sikhandin, sighting the grandsire of the Bharatas, rushed at him impetuously, saying,--Wait, Wait--Remembering, however, the femininity of Sikhandin, and disregarding him on that account, Bhishma proceeded against the Srinjayas. Thereupon the Srinjayas, beholding Bhishma in that great battle, were filled with joy. And they set forth diverse kinds of loud shouts, mingled with the blare of their conches. Then commenced a fierce battle in course of which cars and elephants got entangled with one another. And it was that hour of the day, O lord, when the sun was on the other side (of the meridian). Then Dhrishtadyumna, the prince of the Panchalas, and that mighty car-warrior Satyaki, greatly afflicted the (Bharata) host with showers of arrows and lances. And with innumerable shafts, O king, these two began to smite down thy warriors in that battle. Thy combatants, however, O bull among men, though slaughtered in battle (thus) retreated not from the fight, having formed an honourable resolution in that engagement. Indeed, thy troops began to smite according to the measure of their courage. While, however, O king, thy high-souled combatants were being slaughtered by the illustrious son of Prishata, loud cries of woe were heard among them. Hearing those loud cries, that couple of mighty car-warriors of thy army, viz., Vinda and Anuvinda of Avanti, quickly proceeded against Prishata's son. And those mighty car-warriors, speedily slaying his steeds, together covered Prishata's son with showers of arrows. Thereupon that mighty car-warrior, viz., the prince of the Panchalas, quickly jumping down from that car of his, mounted without loss of time the car of the high-souled Satyaki. Then king Yudhishthira, supported by a large force, proceeded against those chastisers of foes, viz., the two princes of Avanti excited with rage. Similarly thy son, O sire, with every preparation, stood, surrounding Vinda and Anuvinda in that battle (for supporting them). Arjuna also in that battle, excited with rage, fought against many bulls of the Kshatriya race, like the wielder of the thunder-bolt against the Asuras. Drona also, who always does what is agreeable to thy son, inflamed with wrath in that battle, began to consume the Panchalas like fire consuming a heap of cotton. Thy other sons, O king, owning Duryodhana as their chief, surrounding Bhishma in that battle, fought against the Pandavas. Then when the sun assumed a red hue,[426] king Duryodhana, O Bharata, addressing thy troops, said,--Lose no time--And while they were thus battling and achieving feats difficult of accomplishment, the sun having become invisible in consequence of his retirement behind the western hill, there soon flowed, towards dusk, an awful river whose current and billows were of blood, and which was infested by innumerable jackals. And the field of battle became dreadful, abounding as it did with spirits and with those jackals howling hideously, forboding evil. Rakshasas and Pisachas and other cannibals were seen all round, in hundreds and thousands. Then Arjuna, having vanquished those kings headed by Susarman along with all their followers, in the midst of their division, proceeded towards his tent. And the lord Yudhishthira also of Kuru's race, accompanied by his brothers, and followed by his troops, proceeded, O king, when night set in, towards his tent. And Bhimasena, too, having vanquished those kings, viz., those warriors headed by Duryodhana, proceeded towards his tent. And king Duryodhana (with his troops), surrounding Bhishma, the son of Santanu, in that great battle proceeded towards his tent. And Drona, and Drona's son, and Kripa, and Salya, and Kritavarman of the Satwata race, surrounding the whole (Dhartarashtra) army, proceeded towards their tents. And similarly Satyaki also, O king, and Dhrishtadyumna, the son of Prishata, surrounding their army, proceeded towards their tents. It was thus, O king, that those chastisers of foes, viz., thy troops and the Pandavas, ceased to fight when darkness came. Then the Pandavas, and the Kauravas, retiring to their tents, entered the same, applauding one another. And making arrangements for the protection of their brave warriors and disposing outposts according to rule, they plucked out the arrows (from their bodies) and bathed in diverse kinds of water. And Brahmanas performed propitiatory rites for them, and bards sang their praises. And those renowned men sported for a while in accompaniment with music both vocal and instrumental. And for a while the whole scene resembled heaven itself. And those bulls among men for a while spoke not of battle. And when both armies abounding with tired men and elephants and steeds slept there, they became, O monarch, beautiful to behold."
SECTION LXXXVIII
Sanjaya said, "Having passed the night in sound steep, those rulers of men, the Kauravas and the Pandavas, once more proceeded to battle. And when the troops of both armies were about to proceed to the field, great was the uproar heard there, resembling the loud uproar of the ocean itself. Then king Duryodhana, and Chitrasena, and Vivinsati, and that foremost of car-warriors, viz., Bhishma and Bharadwaja's son possessed of great prowess,--those mighty car-warriors, clad in mail and uniting together, O King, formed with great care the array of the Kauravas against the Pandavas. Having formed that mighty array fierce as the ocean and having for its billows and current its steeds and elephants, thy sire Bhishma, the son of Santanu, then, O king, proceeded in the van of the whole army, supported by the Malavas, and the inhabitants of the southern countries, and the Avantis. Next to him was the valiant son of Bharadwaja, accompanied by the Pulindas, the Paradas, and the Kshudraka-Malavas. Next to Drona was the valiant Bhagadatta. O king, firmly resolved on fight, accompanied by the Magadhas, the Kalingas, and the Pisachas. Behind Bhagadatta was Vrihadvala the king of the Kosalas accompanied by the Melakas, the Tripuras, and the Chichilas. Next to Vrihadvala was the brave Trigarta, the ruler of the Prasthala, accompanied by a large number of the Kamvojas, and by Yavanas in thousands. Next to the ruler of the Trigartas, O Bharata, proceeded that mighty hero, viz., the son of Drona, uttering leonine roars and filling the earth with those shouts. Next to Drona's son proceeded king Duryodhana with the whole army, surrounded by his uterine brothers. Behind Duryodhana proceeded Kripa the son of Saradwat. It was thus that that mighty array, resembling the very ocean, advanced (to battle). And standards and white umbrellas, O lord, and beautiful bracelets and costly bows shed their effulgence there. And beholding that mighty array of thy forces, that great car-warrior Yudhishthira, speedily addressed the generalissimo (of his forces), viz., Prishata's son saying, 'Behold, O great bowman, that array, already formed, resembling the ocean. Do thou also, O son of Prishata, form without delay thy counter-array. (Thus addressed), the heroic son of Prishata, O great king, formed that terrible array called Sringataka that is destructive of all hostile arrays. At the horns were Bhimasena and that mighty car-warrior, viz., Satyaki, with many thousands of cars as also of horse and infantry. Next to them was that foremost of men, (viz., Arjuna) of white steeds and having Krishna for his charioteer.[427] In the centre were king Yudhishthira and the twin sons of Pandu by Madri. Other royal bowmen, conversant with the science of arrays, with their troops, filled up that array. In the rear were ordered Abhimanyu, and that mighty car-warrior, Virata, and the sons of Draupadi and the Rakshasa Ghatotkacha. Thus, O Bharata, having formed their mighty array, the heroic Pandavas waited on the field, longing for battle and desirous of victory. And the loud noise of drums mingling with the blare of conches and leonine roars and shouts (of the combatants) and the slapping of their armpits, became terrible and filled all the points of the compass. Then those brave warriors, approaching one another for battle, looked at one another, O king, with winkless eyes. Then O ruler of men, the warriors, first challenging each other by name, engaged with each other.[428] Then commenced a fierce and terrible battle between thy troops and those of the foe striking one another. And in that battle, O Bharata, whetted shafts fell in showers like terrible snakes with mouths wide open. And polished darts of impetuous force, washed with oil, O king, shone like the effulgent flashes of lightning from the clouds. And maces decked with gold and attached to bright slings were seen to fall all over the field, resembling beautiful crests of hills. And sabres of the colour of the clear (blue) sky, O Bharata, and shields of bull's hides and decked with a hundred moons, as they fell everywhere over the field, O king, looked beautiful. And as the two armies, O king, were engaged in battle with each other, they looked resplendent like the celestial and the demoniac hosts battling with each other. All around they rushed against one another in battle. Foremost of royal car-warriors, impetuously dashing against car-warriors in that dreadful battle, fought on, with the yokes of their cars entangled with those of their adversaries. And, O bull of Bharata's race, all over the field flashes of fire mixed with smoke were generated, in consequence of friction, in the tusks of battling elephants. And combatants on the backs of elephants, struck with lances, were seen all around to fall down like blocks (loosened) from crests of hills.[429] And brave foot-soldiers, battling with their bare arms or with lances, and striking one another, looked exceedingly beautiful. And the warriors of the Kaurava and the Pandava hosts, coming upon one another in that conflict, despatched one another with diverse kinds of shafts to the abode of Yama. Then Bhishma, the son of Santanu, filling (the air) with the rattle of his car, and depriving the foe of his senses by the twang of his bow, rushed against the Pandavas in battle. The car-warriors of the Pandavas, too, headed by Dhrishtadyumna, uttering fierce shouts, rushed at him, firmly resolved on fight. Then commenced, O Bharata, a battle between the infantry, car-warriors, and elephants, of theirs and thine, in which the combatants became all entangled with one another."
SECTION LXXXIX
Sanjaya said, "The Pandavas were incapable of even looking at Bhishma excited with rage in battle and scorching every side like the Sun himself shedding scorching heat. Then all the (Pandava) troops, at the command of Dharma's son, rushed at the son of Ganga who was grinding (everything) with his whetted arrows, Bhishma, however, who delighted in battle felled the mightiest of bowmen amongst the Srinjayas and the Panchalas, with his shafts. Though thus slaughtered by Bhishma, the Panchalas along with the Somakas still rushed impetuously at him, forsaking the fear of death. The heroic Bhishma, the son of Santanu, however, in that battle, cut off, O king, the arms and heads of their car-warriors. Thy sire, Devavrata deprived their car-warriors of cars. And the heads of cavalry soldiers on their chargers fell fast. And we beheld, O king, huge elephants looking like hills, deprived of their riders, and paralysed with Bhishma's weapons, lying all around. Amongst the Pandavas, O king, there was no other man save that foremost of car-warriors, the mighty Bhimasena, (who could resist Bhishma). Indeed, Bhima alone, approaching Bhishma, encountered him in battle. Then in that encounter between Bhima and Bhishma, a fierce and terrible uproar arose among all the troops (of the Kauravas). The Pandavas then, filled with joy, uttered leonine shouts. During that destructive carnage, king Duryodhana, surrounded by his uterine brothers, protected Bhishma in that battle. Then that foremost of car-warriors, viz., Bhima, slew Bhishma's charioteer. Thereupon the steeds no longer controlled, ran away from the field with car. Then that slayer of foes, viz., Bhima with a sharp arrow having a horse-shoe head, cut off the head of Sunabha. (Thus) slain, the latter fell down on the earth. When that son of thine, that mighty car-warrior and great bowman was slain, seven of his heroic brothers, O sire, could not (quietly) bear (that act). These, viz., Adityaketu and Vahvasin, and Kundadhara and Mahodara, and Aparajita, and Panditaka and the invincible Visalaksha, clad in variegated armour and with their beautiful coats of mail and weapons,--these grinders of foes desirous of battle,--rushed against the son of Pandu. And Mahodara, in that battle, pierced Bhimasena with nine winged arrows, each resembling the thunder-bolt in force, like the slayer of Vritra striking (the great Asura) Namuchi. And Adityaketu struck him with seventy shafts, and Vishnu with five. And Kundadhara struck him with ninety shafts, and Visalaksha with seven. And that conqueror of foes, the mighty car-warrior Aparajita, O king, struck Bhimasena of great strength with many arrows. And Panditaka also, in battle, pierced him with three arrows. Bhima, however, did not (quietly) bear these attacks of his foes in battle. Forcibly grasping the bow with his left hand, that grinder of foes cut off, in that battle, the head, with a straight shaft, of thy son Aparajita, graced with a fine nose. Thus vanquished by Bhima, his head then dropped on the ground. Then, in the very sight of all the troops, Bhima despatched, with another broad-headed arrow, the mighty car-warrior Kundadhara to the domain of Death. Then that hero of immeasurable soul, once more aiming an arrow, sped it, O Bharata, at Panditaka in that battle. And the arrow killing Panditaka, entered the earth, like a snake impelled by Death quickly entering the earth after despatching the person (whose hour had come). Of undepressed soul, that hero then, O king, recollecting his former woes, felled Visalaksha's head, cutting it off with three arrows. Then Bhima, in that battle, struck the mighty bowman Mahodara in the centre of the chest with a long shaft. Slain (therewith), O king, the latter fell down on the earth. Then, O Bharata, cutting off with an arrow the umbrella of Adityaketu in that battle, he severed his head with another broad-headed shaft of exceeding sharpness. Then, O monarch, excited with rage, Bhima, with another straight shaft, despatched Vahvasin towards the abode of Yama. Then thy other sons, O king, all fled away regarding the words to be true which Bhima had uttered in the (midst of the Kaurava) assembly.[430] Then king Duryodhana afflicted with sorrow on account of his brothers, addressed all his troops, saying, 'There is Bhima. Let him be slain.' Thus, O king, thy sons, those mighty bowmen, beholding their brothers slain, recollected those words beneficial and peaceful, that Vidura of great wisdom had spoken. Indeed, those words of the truthful Vidura are now being realised,--those beneficial words, O king, which, influenced by covetousness and folly as also by affection for thy sons, thou couldst not then understand. From the way in which that mighty armed hero is slaying the Kauravas, it seemeth that that mighty son of Pandu hath assuredly taken his birth for the destruction of thy sons. Meanwhile, king Duryodhana, O sire, overwhelmed with great grief, went to Bhishma, and there, overcome with sorrow, he began to lament, saying, 'My heroic brothers have been slain in battle by Bhimasena. Although, again, all our troops are fighting bravely, yet they also are failing. Thou seemest to disregard us, behaving (as thou dost) like an indifferent spectator, Alas, what course have I taken. Behold my evil destiny.'"
Sanjaya continued. "Hearing these cruel words of Duryodhana, thy sire Devavrata with eyes filled with tears, said this unto him.[431] 'Even this was said by me before, as also by Drona, and Vidura, and the renowned Gandhari. O son, thou didst not then comprehend it. O grinder of foes, it hath also been before settled by me that neither myself, nor Drona, will ever escape with life from this battle. I tell thee truly that those upon whom Bhima will cast his eyes in battle, he will surely slay. Therefore, O king, summoning all thy patience, and firmly resolved on battle, fight with the sons of Pritha, making heaven thy goal. As regards the Pandavas, they are incapable of being vanquished by the very gods with Vasava (at their head). Therefore, setting thy heart firmly on battle, fight, O Bharata.--'"
SECTION XC
Dhritarashtra said, "Beholding my sons, so many in number, O Sanjaya, slain by a single person, what did Bhishma and Drona and Kripa do in battle?[432] Day after day, O Sanjaya, my sons are being slain. I think, O Suta, that they are completely overtaken by evil destiny, inasmuch as my sons never conquer but are always vanquished. When my sons staying in the midst of those unretreating heroes, viz., Drona and Bhishma, and the high-souled Kripa, and Somadatta's heroic son and Bhagadatta, and Aswatthaman also, O son, and other brave warriors, are being still slain in battle, what can it be said save the result of fate?[433] The wicked Duryodhana did not comprehend (our) words before, though admonished by me, O son, and by Bhishma and Vidura. (Though forbidden) always by Gandhari, too, from motives of doing him good, Duryodhana of wicked understanding awoke not before from folly.[434] That (conduct) hath now borne fruit, inasmuch as Bhimasena, excited with wrath, despatcheth, day after day in battle, my insensate sons to the abode of Yama."
Sanjaya said, "Those excellent words of Vidura, uttered for thy good, but which thou didst not then understand, have now come to be realised. Vidura had said, 'Restrain thy sons from the dice.' Like a man whose hour is come refusing the proper medicine, thou didst not then listen to the words of well-wishing friends counselling thee (for thy good). Those words uttered by the righteous have now been realised before thee. Indeed, the Kauravas are now being destroyed for having rejected those words, deserving of acceptance, of Vidura and Drona and Bhishma and thy other well-wishers. These very consequences happened even then when thou declinedst to listen to those counsels. Hear now, however, to my narration of the battle exactly as it has happened.[435] At midday the battle became exceedingly awful and fraught with great carnage. Listen to me, O king, as I describe it. Then all the troops (of the Pandava army), excited with rage, rushed, at the command of Dharma's son, against Bhishma alone from desire of slaying him. Dhrishtadyumna and Sikhandin, and the mighty car-warrior Satyaki, accompanied, O king, by their forces, proceeded against Bhishma alone. And those mighty car-warriors, viz., Virata and Drupada, with all the Somakas, rushed in battle against Bhishma alone. And the Kaikeyas, and Dhrishtaketu, and Kuntibhoja, equipped in mail and supported by their forces, rushed, O king, against Bhishma alone. And Arjuna, and the sons of Draupadi, and Chekitana of great prowess, proceeded against all the kings under the command of Duryodhana. And the heroic Abhimanyu, and that mighty car-warrior, viz., the son of Hidimva, and Bhimasena excited with wrath, rushed against the (other) Kauravas. (Thus) the Pandavas, divided into three bodies began to slaughter the Kauravas. And similarly the Kauravas also, O king, began to slaughter their foes.[436] That foremost of car-warriors, viz., Drona excited with wrath, rushed against the Somakas and the Srinjayas, desirous of sending them to the abode of Yama. Thereupon loud cries of woe arose among the brave Srinjayas while they were being slaughtered. O king, by Bharadwaja's son bow in hand. Large numbers of Kshatriyas, struck down by Drona, were seen to all convulsing like persons writhing in the agony of disease. All over the field were continuously heard moans and shrieks and groans resembling those of persons afflicted with hunger. And so the mighty Bhimasena, excited with wrath, and like unto a second Yama, caused a terrible carnage amongst the Kaurava troops. There in that dreadful battle, in consequence of the warriors slaying one another, a terrible river began to flow whose billowy current consisted of blood.[437] And that battle, O king, between the Kurus and the Pandavas, becoming fierce and awful, began to swell the population of Yama's kingdom. Then in that battle Bhima excited with wrath, fell with great impetuosity upon the elephant division (of the Kauravas) and began to send many to the regions of Death. Then, O Bharata, struck with Bhima's shafts, some of those beasts fell down, some were paralysed, some shrieked (in pain), and some ran away in all directions. Huge elephants, their trunks cut off and limbs mangled, screaming like cranes, began, O king, to fall down on the earth. Nakula and Sahadeva fell upon the (Kaurava) cavalry. Many steeds with garlands of gold on their heads and with their necks and breasts adorned with ornaments of gold, were seen to be slain in hundreds and thousands. The earth, O king, was strewn with fallen steeds. And some were deprived of their tongues; and some breathed hard; and some uttered low moans, and some were void of life. The earth looked beautiful, O chief of men, with those steeds of such diverse kinds. At the same time, O Bharata, she looked fiercely resplendent, O monarch, with a large number of kings slain by Arjuna in that battle. And strewn with broken cars and rent banners and brilliant umbrellas, with torn chamaras and fans, and mighty weapons broken into fragments, with garlands and necklaces of gold, with bracelets, with heads decked with ear-rings, with head-gears loosened (from off heads), with standards, with beautiful bottoms of cars, O king, and with traces and reins, the earth shone as brightly as she does in spring when strewn with flowers. And it was thus, O Bharata, that the Pandava host suffered destruction when Bhishma the son of Santanu, and Drona that foremost of car-warriors, and Aswatthaman, and Kripa, and Kritavarman, were inflamed with wrath. And similarly thy army also suffered the same kind of destruction when the other side, viz., the Pandava heroes were excited with rage."
SECTION XCI
Sanjaya said, "During the progress, O king, of that fierce battle fraught with the slaughter of great heroes, Sakuni the glorious son of Suvala, rushed against the Pandavas. And so also, O monarch, Hridika's son of the Satwata race, that slayer of hostile heroes, rushed in that battle against the Pandava ranks. And smiling the while, (several warriors on thy side), with a large number of steeds consisting of the best of the Kamvoja breed as also of those born in the country of the Rivers, and of those belonging to Aratta and Mahi and Sindhu, and of those of Vanayu also that were white in hue, and lastly those of hilly countries, surrounded (the Pandava army).[438] And so also with horses, exceedingly swift, fleet as the very winds, and belonging to the Tittri breed, (others encompassed that army). And with many horses, clad in mail and decked with gold, the foremost of their class and fleet as the winds the mighty son of Arjuna (viz., Iravat), that slayer of foes, approached the (Kaurava) force. This handsome and valiant son of Arjuna, named Iravat, was begotten upon the daughter of the king of the Nagas by the intelligent Partha. Her husband having been slain by Garuda, she became helpless, and of cheerless soul. Childless as she was, she was bestowed (upon Arjuna) by the high-souled Airavat. Partha accepted her for wife, coming to him as she did under the influence of desire. It was thus that that son of Arjuna was begotten upon the wife of another.[439] Abandoned by his wicked uncle from hatred of Partha, he grew up in the region of the Nagas, protected by his mother. And he was handsome and endued with great strength, possessed of diverse accomplishments, and of prowess incapable of being baffled. Hearing that Arjuna had gone to the region of Indra, he speedily went thither. And the mighty-armed Iravat, possessed of prowess incapable of being baffled, approaching his sire, saluted him duly, standing before him with joined hands. And he introduced himself to the high-souled Arjuna, saying, 'I am Iravat. blessed be thou, and I am thy son, O lord'. And he reminded Arjuna of all the circumstances connected with the latter's meeting with his mother. And thereupon the son of Pandu recollected all those circumstances exactly as they happened. Embracing his son then who resembled himself in accomplishments, Partha, in Indra's abode, was filled with joy. The mighty-armed Iravat then, O king, in the celestial regions was, O Bharata, joyfully commanded by Arjuna, with regard to his own business, (in these words), 'When the battle takes place, assistance should be rendered by thee'. Saying 'Yes', O lord, he went away. And now at the time of battle he presented himself. O king, accompanied with a large number of steeds of great fleetness and beautiful colour. And those steeds, decked with ornaments of gold, of various colours and exceeding fleetness, suddenly coursed over the field, O king, like swans on the bosom of the vast deep. And those steeds failing upon thine of exceeding swiftness, struck their chests and noses against those of thine. Afflicted by their own impetuous clash (against thine), they suddenly fell down, O king, on the earth. And in consequence of those steeds as also of thine occasioned by that clash, loud sounds were heard resembling what occurs at Garuda's swoop. And the rider of those steeds, O king, thus dashing against one another in that battle, began to slay one another fiercely. And during that general engagement which was fierce and terrible, the chargers of both sides (escaping from press of battle) ran wildly away over the field. Weakened by one another's shafts, brave warriors, with their horses killed under them, and themselves worn out with exertion, perished fast sabring one another. Then when those cavalry divisions were thinned and a remnant only survived, the Younger brothers of Suvala's son, Possessed of great wisdom, rode out, O Bharata (from the Kaurava array) to the van of battle, mounted On excellent charges that resembled the tempest itself in both fleetness and the violence of their dash and that were well-trained and neither old nor young.[440] Those six brothers endued with great strength, viz., Gaya, Gavaksha, Vrishava, Charmavat, Arjava, and Suka dashed out of the mighty (Kaurava) array, supported by Sakuni and by their respective forces of great valour, themselves clad in mail, skilled in battle, fierce in mien, and possessed of exceeding might. Breaking through that invincible cavalry division (of the Pandavas), O thou of mighty arms, those Gandhara warriors who could with difficulty be vanquished, supported by a large force, desirous of heaven, longing for victory, and filled with delight, penetrated into it. Beholding them filled with joy, the valiant Iravat, addressing his own warriors decked with diverse ornaments and weapons, said unto them, 'Adopt such contrivances in consequence of which these Dhritarashtra warriors with their weapons and animals may all be destroyed.' Saying 'Yes', all those warriors of Iravat began to slay those mighty and invincible Dhartarashtra soldiers. Beholding that their own warriors were thus overthrown by Iravat's division, those sons of Suvala being unable to beat it coolly, all rushed at Iravat and surrounded him on all sides. And commanding (all their followers) to attack those of Iravat with lances, those heroes swept over the field, creating a great confusion. And Iravat, pierced with lances by those high-souled warriors, and bathed in blood that trickled down (his wounds), looked like an elephant pierced with the hook. Wounded deeply on the chest, back, and flanks, singly encountering the many, he did not yet, O king, swerve from his (natural) firmness. Indeed, Iravat, excited with rage, deprived all those adversaries of their senses, piercing them, in that battle, with sharp shafts. And that chastiser of foes, tearing those lances from off his body, struck with them the sons of Suvala in battle. Then unsheathing his polished sword and taking a shield, he rushed on foot, desirous of slaying Suvala's sons in that combat. The sons of Suvala, however, recovering their senses, once more rushed at Iravat, excited with wrath. Iravat, however, proud of his might, and displaying his lightness of hand, proceeded towards all of them, armed with his sword. Moving as he did with great activity, the sons of Suvala, although they moved about on their fleet steeds, could not find an opportunity for striking that hero (on foot). Beholding him then on foot, his foes surrounded him closely and wished to take him captive. Then that crusher of foes, seeing them contiguous to himself, struck off, with his sword, both their right and left arms, and mangled their other limbs. Then those arms of theirs adorned with gold, and their weapons, fell down on the earth, and they themselves, with limbs mangled, fell down on the field, deprived of life. Only Vrishava, O king, with many wounds on his person, escaped (with life) from that dreadful battle destructive of heroes. Beholding them lying on the field of battle, thy son Duryodhana, excited with wrath said unto that Rakshasa of terrible mien, viz., Rishyasringa's son (Alamvusha), that great bowman versed in illusion, that chastiser of foes, who bore feelings of animosity against Bhimasena in consequence of the slaughter of Vaka, these words: "Behold, O hero, how the mighty son of Phalguni, versed in illusion, hath done me a severe injury by destroying my forces. Thou also, O sire, art capable of going everywhere at will and accomplished in all weapons of illusion. Thou cherishest animosity also for Partha. Therefore, do thou slay this one in battle.' Saying 'Yes', that Rakshasa of terrible mien proceeded with a leonine roar to that spot where the mighty and youthful son of Arjuna was. And he was supported by the heroic warriors of his own division, accomplished in smiting, well-mounted, skilled in battle and fighting with bright lances. Accompanied by the remnant of that excellent cavalry division (of the Kauravas), he proceeded, desirous of slaying in battle the mighty Iravat. That slayer of foes, viz., the valiant Iravat, excited with rage, and advancing speedily from desire of slaying the Rakshasa, began to resist him. Beholding him advance, the mighty Rakshasa speedily set himself about for displaying his powers of illusion. The Rakshasa then created a number of illusive chargers which were riden by terrible Rakshasas armed with spears and axes. Those two thousand accomplished smiters advancing with rage, were however, soon sent to the regions of Yama, (falling in the encounter with Iravat's forces). And when the forces of both perished, both of them, invincible in battle, encountered each other like Vritra and Vasava. Beholding the Rakshasa, who was difficult of being vanquished in battle, advancing towards him, the mighty Iravat, excited with rage, began to check his onset. And when the Rakshasa approached him nearer, Iravat with his sword quickly cut off his bow, as also each of his shafts into five fragments. Seeing his bow cut off, the Rakshasa speedily rose up into the welkin, confounding with his illusion the enraged Iravat. Then Iravat also, difficult of approach, capable of assuming any form at will, and having a knowledge of what are the vital limbs of the body, rising up into the welkin, and confounding with his illusion the Rakshasa began to cut off the latter's limbs in that battle and thus were the limbs of the Rakshasa repeatedly cut into several pieces.[441] [(Rakshasa ceases to be italicized at this point for a couple of pages.--JBH)] Then the Rakshasa, however, O king, was re-born, assuming a youthful appearance. Illusion is natural with them, and their age and form are both dependent on their will. And the limbs of that Rakshasa, O king, cut into pieces, presented a beautiful sight. Iravat, excited with rage, repeatedly cut that mighty Rakshasa with his sharp axe. 'The brave Rakshasa, thus cut into pieces like a tree by the mighty Iravat, roared fiercely'. And those roars of his became deafening. Mangled with the axe, the Rakshasa began to pour forth blood in torrents. Then (Alamvusha), the mighty son of Rishyasringa, beholding his foe blazing forth with energy, became infuriate with rage and himself put forth his prowess in that combat. Assuming a prodigious and fierce form, he endeavoured to seize the heroic son of Arjuna, viz., the renowned Iravat. In the sight of all the combatants there present, beholding that illusion of the wicked Rakshasa in the van of battle, Iravat became inflamed with rage and adopted steps for himself having recourse to illusion. And when that hero, never retreating from battle, became inflamed with wrath, a Naga related to him by his mother's side, came to him. Surrounded on all sides, in that battle by Nagas, that Naga, O king, assumed a huge form mighty as Ananta himself. With diverse kinds of Nagas then he covered the Rakshasa. While being covered by those Nagas, that bull among Rakshasas reflected for a moment, and assuming the form of Garuda, he devoured those snakes. When that Naga of his mother's line was devoured through illusion, Iravat became confounded. And while in that state, the Rakshasa slew him with his sword, Alamvusha felled on the earth Iravat's head decked with ear-rings and graced with a diadem and looking beautiful like a lotus or the moon.
"When the heroic son of Arjuna was thus slain by the Rakshasa, the Dhartarashtra host with all the kings (in it) were freed from grief. In that great battle that was so fierce, awful was the carnage that occurred among both the divisions. Horses and elephants and foot-soldiers entangled with one another, were slain by tuskers. And many steeds and tuskers were slain by foot-soldiers. And in that general engagement bodies of foot-soldiers and cars, and large numbers of horses belonging both to thy army and theirs, were slain. O king, by car-warriors. Meanwhile, Arjuna, not knowing that the son of his loins had been slaughtered, slew in that battle many kings who had been protecting Bhishma. And the warriors, O king, of thy army and the Srinjayas, by thousands, poured out their lives as libations (on the fire of battle), striking one another. And many car-warriors, with dishevelled hair, and with swords and bows fallen from their grasp fought with their bare arms, encountering one another. The mighty Bhishma also, with shafts capable of penetrating into the very vitals, slew many mighty car-warriors and caused the Pandava army to tremble (the while). By him were slain many combatants in Yudhishthira's host, and many tuskers and cavalry-soldiers and car-warriors and steeds. Beholding, O Bharata, the prowess of Bhishma in that battle, it seemed to us that it was equal to that of Sakra himself. And the prowess of Bhimasena, as also that of Parshata, was hardly less, O Bharata, (than that of Bhishma). And so also the battle fought by that great bowman (viz., Satyaki) of Satwata's race, was equally fierce. Beholding, however, the prowess of Drona, the Pandavas were struck with fear. Indeed they thought, 'Alone, Drona can slay us with all our troops. What then should be said of him when he is surrounded by a large body of warriors who for their bravery are renowned over the world? Even this, O king, was what the Partha said, afflicted by Drona. During the progress of that fierce battle, O bull of Bharata's race, the brave combatants of neither army forgave their adversaries of the other. O sire, the mighty bowmen of both thy army and that of the Pandavas, inflamed with wrath, fought furiously with one another, as if they were possessed of by the Rakshasas and demons. Indeed, he did not see any one in the battle which was so destructive of lives and which was considered as a battle of the demons, to take of life."
SECTION XCII
Dhritarashtra said, "Tell me, O Sanjaya, all that the mighty Partha did in battle when they heard that Iravat had been slain."
Sanjaya said, "Beholding Iravat slain in battle, the Rakshasa Ghatotkacha, the son of Bhimasena, uttered loud shouts. And in consequence of the loudness of those roars, the earth having the ocean for her robes, along with her mountains and forests, began to tremble violently. And the welkin also and the quarters both cardinal and subsidiary, all trembled. And hearing those loud roars of his, O Bharata, the thighs and other limbs of the troops began to tremble, and sweat also appeared on their persons. And all thy combatants, O king, became cheerless of heart. And all over the field the warriors stood still, like an elephant afraid of the lion. And the Rakshasa, uttering those loud roars resembling the rattle of thunder, assuming a terrible form, and with a blazing spear upraised in hand, and surrounded by many bulls among Rakshasas of fierce forms armed with diverse weapons, advanced, excited with rage and resembling the Destroyer himself at the end of the Yuga. Beholding him advance in wrath and with a terrible countenance, and seeing also his own troops almost all running away from fear of that Rakshasa, king Duryodhana rushed against Ghatotkacha, taking up his bow with arrow fixed on the string, and repeatedly roaring like a lion. Behind him proceeded the ruler of the Vangas, with ten thousand elephants, huge as hills, and each with juice trickling down. Beholding thy son, O king, (thus) advancing surrounded by that elephant division, that ranger of the night (viz., Ghatotkacha) was highly inflamed with rage. Then commenced a battle with utmost vehemences that made the hair stand on end, between the formidable Rakshasa and the troops of Duryodhana. And beholding also that elephant division risen (on the horizon) like a cloud, the Rakshasas, inflamed with rage, rushed towards it, weapons in hand, and uttering diverse roars like clouds charged with lightning. With arrows and darts and swords and long shafts, as also with spears and mallets and battle-axes and short arrows, they began to smite down that elephant host. And they slew huge elephants with mountain-summits and large trees. While the Rakshasas slew those elephants, O king, we saw that some of them had their frontal globes smashed, some were bathed in blood, and some had their limbs broken or cut through. At last when that elephant host was broken and thinned, Duryodhana, O king, rushed upon the Rakshasas, under the influence of rage and becoming reckless of his very life. And that mighty warrior sped clouds of sharp shafts at the Rakshasas. And that great bowman slew many of their foremost warriors. Inflamed with rage, O chief of the Bharatas, that mighty car-warrior, viz., thy son Duryodhana, then slew with four shafts four of the principal Rakshasas, viz., Vegavat, Maharudra, Vidyujihva, and Pramathin. And once again, O chief of the Bharatas, that warrior of immeasurable soul, sped at the Rakshasa host showers of arrows that could with difficulty be resisted. Beholding that great feat of thy son, O sire, the mighty son of Bhimasena blazed up with wrath. Drawing his large bow effulgent as the lightning, he rushed impetuously at the wrathful Duryodhana. Beholding him (thus) rushing like Death himself commissioned by the Destroyer, thy son Duryodhana, O king, shook not at all. With eyes red in anger, and excited with rage, Ghatotkacha, then, addressing thy son, said, 'I shall today be freed from the debt I owe to my sires, as also to my mother, they that had so long been exiled by thy cruel self. The sons of Pandu, O king, were vanquished by thee in that match at dice. Drupada's daughter Krishna also, while ill and, therefore, clad in a single raiment, was brought into the assembly and great trouble was given by thee in diverse ways, O thou most wicked, unto her. While dwelling also in her sylvan retreat, thy well-wisher, that wicked wight, viz., the ruler of the Sindhus, persecuted her further, disregarding my sires. For these and other wrongs, O wretch of thy race, I shall today take vengeance if thou dost not quit the field.' Having said these words, Hidimva's son, drawing his gigantic bow, biting his (nether) lip with his teeth, and licking the corners of his mouth, covered Duryodhana with a profuse shower, like a mass of clouds covering the mountain-breast with torrents of rain in the rainy season."
SECTION XCIII
Sanjaya said,--"That arrowy shower, difficult of being borne by even the Danavas, king Duryodhana, however, (quietly) bore in that battle, like a gigantic elephant bearing a shower (from the blue).[442] Then filled with anger and sighing like a snake, thy son, O bull of Bharata's race, was placed in a position of great danger. He then shot five and twenty sharp arrows of keen points. These, O king, fell with great force on that bull among Rakshasas, like angry snakes of virulent poison on the breast of Gandhamadana. Pierced with those shafts, blood trickled down the Rakshasa's body and he looked like an elephant with rent temples.[443] Thereupon that cannibal set his heart upon the destruction of the (Kuru) king. And he took up a huge dart that was capable of piercing even a mountain. Blazing with light, effulgent as a large meteor, it flamed with radiance like the lightning itself. And the mighty-armed Ghatotkacha, desirous of slaying thy son, raised that dart. Beholding that dart upraised, the ruler of the Vangas mounting upon an elephant huge as a hill, drove towards the Rakshasa. On the field of battle, with the mighty elephant of great speed, Bhagadatta placed himself in the very front of Duryodhana's car. And with that elephant he completely shrouded the car of thy son. Beholding then the way (to Duryodhana's car) thus covered by the intelligent king of the Vangas, the eyes of Ghatotkacha, O king, became red in anger. And he ruled that huge dart, before upraised, at that elephant. Struck, O king, with that dart hurled from the arms of Ghatotkacha, that elephant, covered with blood and in great agony, fell down and died. The mighty king of the Vangas, however, quickly jumping down from that elephant, alighted on the ground. Duryodhana then beholding the prince of elephants slain, and seeing also his troops broken and giving way, was filled with anguish. From regard, however, for a Kshatriya's duty[444] as also his own pride, the king, though defeated, stood firm like a hill. Filled with wrath and aiming a sharp arrow that resembled the Yuga fire in energy, he sped it at that fierce wanderer of the night. Beholding that arrow, blazing as Indra's bolt, thus coursing towards him, the high-souled Ghatotkacha baffled it by the celerity of his movements. With eyes red in wrath, he once more shouted fiercely, frightening all thy troops, like the clouds that appear at the end of the Yuga. Hearing those fierce roars of the terrible Rakshasa, Bhishma the son of Santanu, approaching the preceptor, said these words, 'These fierce roars that are heard, uttered by Rakshasas, without doubt indicate that Hidimva's son is battling with king Duryodhana. That Rakshasa is incapable of being vanquished in battle by any creature. Therefore, blessed be ye, go thither and protect the king. The blessed Duryodhana hath been attacked by the high-souled Rakshasa. Therefore, ye chastisers of foes, even this is our highest duty.[445]' Hearing those words of the grandsire, those mighty car-warriors without loss of time and with the utmost speed, proceeded to the spot when the king of the Kurus was. They met Duryodhana and Somadatta and Valhika and Jayadratha; and Kripa and Bhurisravas and Salya, and the two princes of Avanti along with Vrihadvala, and Aswatthaman and Vikarna, and Chitrasena and Vivinsati. And many thousands of other car-warriors, including all those that followed them, proceeded, desirous of rescuing thy son Duryodhana who had been hotly pressed. Beholding that invincible division protected by those mighty car-warriors, coming towards him with hostile intentions, that best of Rakshasas, viz., the mighty-armed Ghatotkacha, stood firm like the Mainaka mountain, with a huge bow in hand, and surrounded by his kinsmen armed with clubs and mallets and diverse other kinds of weapons. Then commenced a fierce battle, making the hair stand on end, between those Rakshasas on the one side and that foremost of Duryodhana's divisions on the other. And the loud noise of twanging bows in that battle was heard, O king, on all sides resembling the noise made by burning bamboos. And the din produced by the weapons falling upon the coats of mail of the combatants resembled, O king, the noise of splitting hills. And the lances, O monarch, hurled by heroic arms, while coursing through the welkin, looked like darting snakes. Then, excited with great wrath and drawing his gigantic bow, the mighty-armed prince of the Rakshasas, uttering a loud roar, cut off, with a crescent-shaped arrow, the preceptor's bow in a rage. And overthrowing, with another broad-headed arrow, the standard of Somadatta, he uttered a loud yell. And he pierced Valhika with three shafts in the centre of the chest. And he pierced Kripa with one arrow, and Chitrasena with three. And with another arrow, well-armed and well-sped from his bow drawn to its fullest stretch, he struck Vikarna at the shoulder-joint. Thereupon the latter, covered with gore, sat down on the terrace of his car. Then that Rakshasa of immeasurable soul, excited With rage, O bull of Bharata's race, sped at Bhurisravas five and ten shafts. These, penetrating through the latter's armour, entered the earth. He then struck the chariot of Vivingsati and Aswatthaman. These fell down on the front of their cars, relinquishing the reins of the steeds. With another crescent-shaped shaft he overthrew the standard of Jayadratha bearing the device of a boar and decked with gold. And with a second arrow he cut off the latter's bow. And with eyes red in wrath, he slew with four shafts the four steeds of the high-souled king of Avanti. And with another arrow, O king, well-tempered and sharp, and shot from his bow drawn to its fullest stretch, he pierced king Vrihadvala. Deeply pierced and exceedingly pained, the latter sat down on the terrace of his car. Filled with great wrath and seated on his car, the prince of the Rakshasas then shot many bright arrows of keen points that resembled snakes of virulent poison. These, O king, succeeded in piercing Salya accomplished in battle."
SECTION XCIV
Sanjaya said, "Having in that battle made all those warriors (of thy army) turn their faces from the field, the Rakshasa then, O chief of the Bharatas, rushed at Duryodhana, desirous of slaying him. Beholding him rushing with great impetuosity towards the king, many warriors of thy army, incapable of defeat in battle, rushed towards him (in return) from desire of slaying him. Those mighty car-warriors, drawing their bows that measured full six cubits long, and uttering loud roars like a herd of lions, all rushed together against that single warrior. And surrounding him on all sides, they covered him with their arrowy showers like the clouds covering the mountain-breast with torrents of rain in autumn. Deeply pierced with those arrows and much pained, he resembled then an elephant pierced with the hook. Quickly then he soared up into the firmament like Garuda. And (while there) he uttered many loud roars like the autumnal clouds, making the welkin and all the points of the compass, cardinal and subsidiary, resounded with those fierce cries. Hearing those roars of the Rakshasa, O chief of the Bharatas, king Yudhishthira then, addressing Bhima, said unto that chastiser of foes these words, 'The noise that we hear uttered by the fiercely-roaring Rakshasa, without doubt, indicates that he is battling with the mighty car-warriors of the Dhartarashtra army. I see also that the burden has proved heavier than what that bull among Rakshasas is able to bear. The grandsire, too, excited with rage, is ready to slaughter the Panchalas. For protecting them Phalguni is battling with the foe. O thou of mighty arms hearing now of these two tasks, both of which demand prompt attention, go and give succour to Hidimva's son who is placed in a position of very great danger.' Listening to these words of his brother, Vrikodara, with great speed, proceeded, frightening all the kings with his leonine roars, with great impetuosity, O king, like the ocean itself during the period of the new full moon. Him followed Satyadhriti and Sauchiti difficult of being vanquished in battle, and Srenimat, and Vasudana and the powerful son of the ruler of Kasi, and many car-warriors headed by Abhimanyu, as also those mighty car-warriors, viz., the sons of Draupadi, and the valiant Kshatradeva, and Kshatradharman, and Nila, the ruler of the low countries, at the head of his own forces. And these surrounded the son of Hidimva with a large division of cars (for aiding him).[446] And they advanced to the rescue of Ghatotkacha, that prince of the Rakshasas, with the six thousand elephants, always infuriate and accomplished in smiting. And with their loud leonine roars, and the clatter of their car-wheels, and with the tread of their horse's hoofs, they made the very earth to tremble. Hearing the din of those advancing warriors the faces of thy troops who were filled with anxiety in consequence of their fear of Bhimasena became pale. Leaving Ghatotkacha then they all fled away. Then commenced in that part of the field a dreadful battle between those high-souled warriors and thine, both of whom were unretreating. Mighty car-warriors, hurling diverse kinds of the weapons, chased and smote one another. That fierce battle striking terror into the hearts of the timid, was such that the different classes of combatants became entangled with one another. Horses engaged with elephants and foot-soldiers with car-warriors. And challenging one another, O king, they engaged in the fight.[447] And in consequence of that clash of cars, steeds, elephants, and foot-soldiers, a thick dust appeared, raised by the car-wheels and the tread (of those combatants and animals). And that dust, thick and of the colour of reddish smoke, shrouded the field of battle. And the combatants were unable to distinguish their own from the foe. Sire recognised not the son, and son recognised not the sire, in that dreadful engagement which made the hair stand on end and in which no consideration was shown (by any one for any body). And the noise made by the hissing weapons and the shouting combatants resembled, O chief of Bharata's race, that made by departed spirits (in the infernal regions). And there flowed a river whose current consisted of the blood of elephants and steeds and men. And the hair (of the combatants) formed its weeds and moss. And in that battle heads falling from the trunks of men made a loud noise like that of a falling shower of stones. And the earth was strewn with the headless trunks of human beings, with mangled bodies of elephants and with the hacked limbs of steeds. And mighty car-warriors chased one another for smiting one another down, and hurled diverse kinds of weapons. Steeds, urged by their riders and falling upon steeds, dashed against one another and fell down deprived of life. And men, with eyes red in wrath, rushing against men and striking one another with their chests, smote one another down. And elephants, urged by their guides against hostile elephants, slew their compeers in that battle, with the points of their tusks. Covered with blood in consequence of their wounds and decked with standards (on their backs), elephants were entangled with elephants and looked like masses of clouds charged with lightning. And some amongst them mounted (by others) with the points of their tusks, and some with their frontal globes split with lances, ran hither and thither with loud shrieks like masses of roaring clouds. And some amongst them with their trunks lopped off,[448] and others with mangled limbs, dropped down in that dreadful battle like mountains shorn of their wings.[449] Other huge elephants, copiously shedding blood from their flanks, ripped open by compeers, looked like mountains with (liquified) red chalk running down their sides (after a shower).[450] Others, slain with shafts or pierced with lances and deprived of their riders, looked like mountains deprived of their crests.[451]Some amongst them, possessed by wrath and blinded (with fury) in consequence of the juice (trickling down their temples and cheeks).[452] and no longer restrained with the hook, crushed cars and steeds and foot-soldiers in that battle by hundreds. And so steeds, attacked by horsemen with bearded darts and lances, rushed against their assailants, as if agitating the points of the compass. Car-warriors of noble parentage and prepared to lay down their lives, encountering car-warriors, fought fearlessly, relying upon their utmost might. The combatants, O king, seeking glory or heaven, struck one another in that awful press, as if in a marriage by self-choice. During however, that dreadful battle making the hair stand on end, the Dhartarashtra troops generally were made to run their backs on the field."
SECTION XCV
Sanjaya said, "Beholding his own troops slain, king Duryodhana then excited with wrath, rushed towards Bhimasena, that chastiser of foes. Taking up a large bow whose effulgence resembled that of Indra's bolt, he covered the son of Pandu with a thick shower of arrows. And filled with rage, and aiming a sharp crescent-shaped shaft winged with feathers, he cut off Bhimasena's bow. And that mighty car-warrior, noticing an opportunity, quickly aimed at his adversary a whetted shaft capable of riving the very hills. With that (shaft), that mighty-armed (warrior) struck Bhimasena in the chest. Deeply pierced with that arrow, and exceedingly pained, and licking the corners of his mouth, Bhimasena of great energy caught hold of his flag-staff decked with gold. Beholding Bhimasena in that cheerless state, Ghatotkacha blazed up with wrath like an all-consuming conflagration. Then many mighty car-warriors of the Pandava army, headed by Abhimanyu and with wrath generated (in their bosoms), rushed at the king shouting loudly. Beholding them (thus) advancing (to the fight) filled with wrath and in great fury, Bharadwaja's son addressing the mighty car-warriors (of thy side), said these words,--'Go quickly, blessed be ye, and protect the king. Sinking in an ocean of distress, he is placed in a situation of great danger. These mighty car-warriors of the Pandava army, these great bowmen, placing Bhimasena at their head, are rushing towards Duryodhana, shooting and hurling diverse kinds of weapons, resolved upon winning success, uttering terrible shouts, and frightening the kings (on your side)'. Hearing these words of the preceptor, many warriors of thy side headed by Somadatta rushed upon the Pandava ranks. Kripa and Bhurisravas and Salya, and Drona's son and Vivingsati, and Chitrasena and Vikarna, and the ruler of the Sindhus, and Vrihadvala, and those two mighty bowmen, viz., the two princes of Avanti, surrounded the Kuru king. Advancing only twenty steps, the Pandavas and the Dhartarashtras began to strike, desirous of slaughtering each other. The mighty-armed son of Bharadwaja also, having said those words (unto the Dhartarashtra warriors), stretched his own large bow and pierced Bhima with six and twenty arrows. And once again that mighty car-warrior speedily covered Bhimasena with a shower of arrows like a mass of clouds dropping torrents of rain on the mountain-breasts in the rainy season. That mighty bowman Bhimasena, however, of great strength, speedily pierced him in return with ten shafts on the left side. Deeply pierced with those arrows and exceedingly pained, O Bharata, the preceptor, enfeebled as he is with age, suddenly sat down on the terrace of his car, deprived of consciousness. Beholding him thus pained, king Duryodhana himself, and Aswatthaman also, excited with wrath, both rushed towards Bhimasena. Beholding those two warriors advance, each like Yama as he shows himself at the end of the Yuga, the mighty-armed Bhimasena, quickly taking up a mace, and jumping down from his car without loss of time, stood immovable like a hill, with that heavy mace resembling the very club of Yama, upraised in battle. Beholding him with mace (thus) upraised and looking (on that account) like the crested Kailasa, both the Kuru king and Drona's son rushed towards him. Then the mighty Bhimasena himself rushed impetuously at those two foremost of men thus rushing together towards him with great speed. Beholding him thus rushing in fury and with terrible expression of face, many mighty car-warriors of the Kaurava army speedily proceeded towards him. Those car-warriors headed by Bharadwaja's son, impelled by the desire of slaughtering Bhimasena, hurled at his breast diverse kinds of weapons, and thus all of them together afflicted Bhima from all sides. Beholding that mighty car-warrior thus afflicted and placed in a situation of great peril, many mighty car-warriors of the Pandava army, headed by Abhimanyu, and prepared to lay down dear life itself, rushed to the spot, desirous of rescuing him. The heroic ruler of the low country, the dear friend of Bhima, viz., Nila, looking like a mass of blue clouds, rushed at Drona's son, filled with wrath. A great bowman, Nila always desired an encounter with Drona's son. Drawing his large bow, he pierced the son of Drona with many winged arrows, like Sakra in days of old, O king, piercing the invincible Danava Viprachitti, that terror of the celestials, who, moved by anger frightened the three worlds by his energy. Pierced after the same way by Nila with his well-shot arrows winged with feathers, Drona's son, covered with blood and exceedingly pained, was filled with wrath. Drawing then his large bow, of twang loud as the roar of Indra's thunder, that foremost of intelligent persons set his heart upon the destruction of Nila. Aiming then a few bright shafts of broad heads and sharpened by the hands of their forger, he slew the four steeds of his adversary and overthrew also his standard. And with the seventh shaft he pierced Nila himself in the chest. Deeply pierced and exceedingly pained, he sat down on the terrace of his car. Beholding king Nila, who looked like a mass of blue clouds, in a swoon, Ghatotkacha, filled with wrath and surrounded by his kinsmen, rushed impetuously towards Drona's son, that ornament of battle. Similarly many other Rakshasas, incapable of being easily defeated in battle, rushed at Aswatthaman. Beholding then that Rakshasa of terrible mien coming towards him, the valiant son of Bharadwaja impetuously rushed towards him. Filled with wrath he slew many Rakshasas of formidable visage, that is, those wrathful ones amongst them who were in Ghatotkacha's van. Beholding them repulsed from the encounter by means of the shafts shot from the bow of Drona's son, Bhimasena's son Ghatotkacha of gigantic size was filled with rage. He then exhibited a fierce and awful illusion. Therewith that prince of the Rakshasas, endued with extraordinary powers of illusion, confounded the son of Drona in that battle. Then all thy troops, in consequence of that illusion, turned their backs upon the field. They beheld one another cut down and lying prostrate on the surface of the earth, writhing convulsively, perfectly helpless, and bathed in blood. Drona and Duryodhana and Salya and Aswatthaman, and other great bowmen that were regarded as foremost among the Kauravas, also seemed to fly away. All the car-warriors seemed to be crushed, and all the kings seemed to be slain. And horses and horse-riders seemed to be cut down in thousands. Beholding all this, thy troops fled away towards their tents. And although, O king, both myself and Devavrata cried out at the top of our voices, saying, 'Fight, do not fly away, all this is Rakshasa illusion in battle, applied by Ghatotkacha.' Yet they stopped not, their senses having been confounded. Although both of us said so, still struck with panic, they gave no credit to our words. Beholding them fly away the Pandavas regarded the victory to be theirs. With Ghatotkacha (among them) they uttered many leonine shouts. And all around they filled the air with their shouts mingled with the blare of their conches and the beat of their drums. It was thus that thy whole army, routed by the wicked Ghatotkacha, towards the hour of sunset, fled away in all directions.'"
SECTION XCVI
Sanjaya said, "After that great battle, king Duryodhana, approaching Ganga's son and saluting him with humility, began to narrate to him all that had happened about the victory won by Ghatotkacha and his own defeat. That invincible warrior, O king, sighing repeatedly, said these words unto Bhishma, the grandsire of the Kurus, 'O lord, relying upon thee, as Vasudeva hath been (relied upon) by the foe, a fierce war hath been commenced by me with the Pandavas. These eleven Akshauhinis of celebrated troops that I have, are, with myself, obedient to thy command, O chastiser of foes. O tiger among the Bharatas, though thus situated, yet have I been defeated into battle by the Pandava warriors headed by Bhimasena relying upon Ghatotkacha. It is this that consumeth my limbs like fire consuming dry tree. O blessed one, O chastiser of foes, I therefore, desire, through thy grace, O grandsire, to slay Ghatotkacha myself, that worst of Rakshasas, relying upon thy invincible self. It behoveth thee to see that wish of mine may be fulfilled.' Hearing these words of the king, that foremost one among the Bharatas, viz., Bhishma, the son of Santanu, said these words unto Duryodhana, 'Listen, O king, to these words of mine that I say unto thee, O thou of Kuru's race, about the way in which thou, O chastiser of foes, shouldst always behave. One's own self, under all circumstances, should be protected in battle, O repressor of foes. Thou shouldst always, O sinless one, battle with king Yudhishthira--the Just, or with Arjuna, or with the twins, or with Bhimasena. Keeping the duty of a king before himself, a king striketh a king. Myself, and Drona, and Kripa, and Drona's son, and Kritavarman of the Satwata race, and Salya, and Somadatta's son, and that mighty car-warrior Vikarna, and thy heroic brothers headed by Dussasana, will all, for thy sake, battle against that mighty Rakshasas. Or if thy grief on account of that fierce prince of the Rakshasas be too great, let this one proceed in battle against that wicked warrior, that is to say, king Bhagadatta who is equal unto Purandara himself in fight'. Having said this much unto the king, the grandsire skilled in speech then addressed Bhagadatta in the presence of the (Kuru) king, saying, 'Proceed quickly, O great monarch, against that invincible warrior, viz., the son of Hidimva. Resist in battle, with care, and in view of all the bowmen, that Rakshasa of cruel deeds, like Indra in days of old resisting Taraka. Thy weapons are celestial. Thy prowess also is great, O chastiser of foes. In days of old many have been the encounters that thou hadst with Asura, O tiger among kings, thou art that Rakshasa's match in great battle. Strongly supported by thy own troops, slay, O king, that bull among Rakshasas'. Hearing these words of Bhishma the generalissimo (of the Kaurava army), Bhagadatta specially set out with a leonine roar facing the ranks of the foe. Beholding him advance towards them like a mass of roaring clouds, many mighty car-warriors of the Pandava army proceeded against him, inflamed with wrath. They were Bhimasena, and Abhimanyu and the Rakshasa Ghatotkacha; and the sons of Draupadi, and Satyadhriti, and Kshatradeva, O sire, and the rulers of the Chedis, and Vasudana, and the king of the Dasarnas. Bhagadatta then, on his elephant named Supratika, rushed against them. Then commenced a fierce and awful battle between the Pandavas and Bhagadatta, that increased the population of Yama's kingdom. Shafts of terrible energy and great impetuosity, shot by car-warriors, fell, O king, on elephants and cars. Huge elephants with rent temples and trained (to the fight) by their guides, approaching fell upon one another fearlessly. Blind (with fury) in consequence of the temporal juice trickling down their bodies, and excited with rage, attacking one another with their tusks resembling stout bludgeons, they pierced one another with the points of those weapons.[453] Graced with excellent tails, and ridden by warriors armed with lances, steeds, urged by those riders fell fearlessly and with great impetuosity upon one another. And foot-soldiers, attacked by bodies of foot-soldiers with darts and lances, fell down on the earth by hundreds and thousands. And car-warriors upon their cars, slaughtering heroic adversaries in that battle by means of barbed arrows and muskets and shafts, uttered leonine shouts.[454] And during the progress of the battle making the hair stand on end, that great bowman, viz., Bhagadatta, rushed towards Bhimasena, on his elephant of rent temples and with juice trickling down in seven currents and resembling (on that account) a mountain with (as many) rillets flowing down its breast after a shower. And he came, O sinless one, scattering thousands of arrows from the head of Supratika (whereon he stood) like the illustrious Purandara himself on his Airavata. King Bhagadatta afflicted Bhimasena with that arrowy shower like the clouds afflicting the mountain breast with torrents of rain on the expiry of summer. That mighty bowman Bhimasena, however, excited with rage, slew by his arrowy showers the combatants numbering more than a hundred, that protected the flanks and rear of Bhagadatta.[455] Beholding them slain, the valiant Bhagadatta, filled with rage, urged his prince of elephants towards Bhimasena's car. That elephant, thus urged by him, rushed impetuously like an arrow propelled from the bowstring towards Bhimasena, that chastiser of foes. Beholding that elephant advancing, the mighty car-warriors of the Pandava army, placing Bhimasena at their head, themselves rushed towards it. Those warriors were the (five) Kekaya princes, and Abhimanyu, and the (five) sons of Draupadi and the heroic ruler of the Dasarnas, and Kshatradeva also, O sire, and the ruler of the Chedis, and Chitraketu. And all these mighty warriors came, inflamed with anger, and exhibiting their excellent celestial weapons. And they all surrounded in anger that single elephant (on which their adversary rode). Pierced with many shafts, that huge elephant, covered with gore flowing from his wounds, looked resplendent like a prince of mountain variegated with (liquified) red chalk (after a shower). The ruler of the Dasarnas then, on an elephant that resembled a mountain, rushed towards Bhagadatta's elephant. That prince of elephants, however, viz., Supratika, bore (the rush of) that advancing compeer like the continent bearing (the rush of) the surging sea. Beholding that elephant of the high souled king of the Dasarnas thus resisted, even the Pandava troops, applauding, cried out 'Excellent, excellent!' Then that best of kings, viz., the ruler of the Pragjyotishas, excited with rage, sped four and ten lances at that elephant. These, speedily penetrating through the excellent armour, decked with gold, that covered the animal's body, entered into it, like snakes entering anthills. Deeply pierced and exceedingly pained, that elephant, O chief of the Bharatas, its fury quelled, speedily turned back with great force. And it fled away with great swiftness, uttering frightful shrieks, and crushing the Pandava ranks like the tempest crushing trees with its violence. After that elephant was (thus) vanquished, the mighty car-warriors of the Pandava army, uttering loud leonine shouts, approached for battle. Placing Bhima at their head, they rushed at Bhagadatta scattering diverse kinds of arrows and diverse kinds of weapons. Hearing the fierce shouts, O king, of those advancing warriors swelling with rage and vengeance, that great bowman Bhagadatta, filled with rage and perfectly fearless, urged his own elephant. That prince of elephants then, thus urged with the hook and the toe, soon assumed the form of the (all-destructive) Samvarta fire (that appears at the end of the Yuga). Crushing crowds of cars and (hostile) compeers and steeds with riders, in that battle, it began, O king, to turn hither and thither. Filled with rage it also crushed foot-soldiers by hundreds and thousands. Attacked and agitated by that elephant, that large force of the Pandavas shrank in dimensions, O king, like a piece of leather exposed to the heat of fire. Beholding, then the Pandava array broken by the intelligent Bhagadatta, Ghatotkacha, of fierce mien, O king, with blazing face and eyes red as fire, filled with rage, rushed towards him. Assuming a terrible form and burning with wrath, he took up a bright dart capable of riving the very hills. Endued with great strength, he forcibly hurled that dart that emitted blazing flames from every part desirous of slaying that elephant. Beholding it coursing towards him with great impetuosity, the ruler of the Pragjyotishas sped at it a beautiful but fierce and sharp arrow with a crescent head. Possessed of great energy he cut off that dart with that arrow of his. Thereupon that dart, decked with gold, thus divided in twain, dropped down on the ground, like the bolt of heaven, hurled by Indra, flashing through the welkin. Beholding that dart (of his adversary), O king, divided in twain and fallen on the ground, Bhagadatta took up a large javelin furnished with a golden staff and resembling a flame of fire in effulgence, and hurled it at the Rakshasa, saying, 'Wait, Wait'. Seeing it coursing towards him like the bolt of heaven through the welkin, the Rakshasa jumped up and speedily seizing it uttered a loud shout. And quickly placing it against his knee, O Bharata, he broke it in the very sight of all the kings. All this seemed exceedingly wonderful. Beholding that feat achieved by the mighty Rakshasa, the celestials in the firmament, with the Gandharvas and the Munis, were filled with wonder. And the Pandava warriors also, headed by Bhimasena, filled the earth with cries of 'Excellent, Excellent'. Hearing, however, those loud shouts of the rejoicing Pandavas, that great bowman, viz., the valiant Bhagadatta, could not bear it (coolly). Drawing his large bow whose effulgence resembled that of Indra's bolt, he roared with great energy at the mighty car-warriors of the Pandava army, shooting at the same time many bright arrows of great sharpness and possessed of the effulgence of fire. And he pierced Bhima with one arrow, and the Rakshasa with nine. And he pierced Abhimanyu with three, and the Kekaya brothers with five. And with another straight arrow shot from his bow drawn to its fullest stretch, he pierced, in that battle, the right arm of Kshatradeva. Thereupon the latter's bow with arrow fixed on the bowstring dropped down from his hand. And he struck the five sons of Draupadi with five arrows. And from wrath, he slew the steeds of Bhimasena. And with three shafts winged with feathers, he cut down Bhimasena's standard bearing the device of a lion. And with three other shafts he pierced Bhima's charioteer. Deeply pierced by Bhagadatta in that battle, and exceedingly pained, Visoka thereupon, O chief of the Bharatas, sat down on the terrace of the car. Then, O king, that foremost of car-warriors, viz., Bhima, thus deprived of his car, quickly jumped down from his large vehicle taking up his mace. Beholding him with mace upraised and looking like a crested hill, all thy troops, O Bharata, became filled with great fear. Just at this time that son of Pandu who had Krishna for his charioteer, O king, slaughtering the foe on all sides as he came, appeared at that spot where those tigers among men, those mighty car-warriors, viz., Bhimasena and Ghatotkacha, sire and son, were engaged with the ruler of the Pragjyotishas. Beholding his brothers, those mighty car-warriors, engaged in battle, that son of Pandu quickly commenced to fight, profusely scattering his shafts, O chief of the Bharatas. Then that mighty car-warrior, viz., king Duryodhana, speedily urged on a division of his troops abounding with cars and elephants. Towards that mighty division of the Kauravas thus advancing with impetuosity, Arjuna of white steeds rushed with great impetuosity. Bhagadatta also, upon that elephant of his, O Bharata, crushing the Pandava ranks, rushed towards Yudhishthira. Then commenced a fierce battle between Bhagadatta, O sire, and the Panchalas, the Srinjayas, and the Kekayas, with upraised weapons. Then Bhimasena, in that battle told both Kesava and Arjuna in detail about the slaughter of Iravat as it had occurred."
SECTION XCVII
Sanjaya said, "Hearing that his son Iravat had been slain, Dhananjaya was filled with great grief and sighed like a snake. And addressing Vasava in the midst of battle, he said these words, 'Without doubt, the high-souled Vidura of great wisdom had before seen (with his mind's eye) this awful destruction of the Kurus and the Pandavas. It was for this that he forbade king Dhritarashtra.[456] In this battle, O slayer of Madhu, many other heroes have been slain by the Kaurava and many amongst the Kauravas have similarly been slain by ourselves. O best of men, for the sake of wealth vile acts are being done. Fie upon that wealth for the sake of which such slaughter of kinsmen is being perpetrated. For him that hath no wealth, even death would be better than the acquisition of wealth by the slaughter of kinsmen. What, O Krishna, shall we gain by slaying our assembled kinsmen? Alas, for Duryodhana's, fault, and also of Sakuni the son of Suvala, as also through the evil counsels of Karna, the Kshatriya race is being exterminated, O slayer of Madhu, I now understand, O mighty-armed one, that the king acted wisely by begging of Suyodhana[457] only half the kingdom, or, instead, only five villages. Alas, even that was not granted by that wicked-souled wight. Beholding so many brave Kshatriyas lying (dead) on the field of battle, I censure myself, (saying) fie upon the profession of a Kshatriya. The Kshatriyas will regard me powerless in battle. For this alone, I am battling. Else, O slayer of Madhu, this battle with kinsmen is distasteful to me. Urge the steeds on with speed towards the Dhartarashtra army, I will, with my two arms, reach the other shore of this ocean of battle that is so difficult to cross. There is no time, O Madhava, to lose in action'. Thus addressed by Partha, Kesava, that slayer of hostile heroes, urged those steeds of white hue endued with the speed of the wind. Then, O Bharata, loud was the noise that was heard among thy troops, resembling that of the ocean itself at full tide when agitated by the tempest.[458] In the afternoon, O king, the battle that ensued between Bhishma and the Pandavas was marked by noise that resembled the roar of the clouds. Then, O king, thy sons, surrounding Drona like the Vasus surrounding Vasava, rushed in the battle against Bhimasena. Then Santanu's son, Bhishma, and that foremost of car-warriors, viz., Kripa, and Bhagadatta, and Susarman, all went towards Dhananjaya. And Hridika's son (Kritavarman) and Valhika rushed towards Satyaki. And king Amvashta placed himself before Abhimanyu. And other great car-warriors, O king, encountered other great car-warriors. Then commenced a fierce battle that was terrible to behold. Bhimasena then, I O king, beholding thy sons, blazed up with wrath in that battle, like fire with (a libation of) clarified butter. Thy sons, however, O monarch, covered that son of Kunti with their arrows like the clouds drenching the mountain-breast in the season of rains. While being (thus) covered in diverse ways by thy sons, O king, that hero, possessed of the activity of the tiger, licked the corners of his mouth.[459] Then, O Bharata, Bhima felled Vyudoroska with a sharp horse-shoe-headed arrow. Thereupon that son of thine was deprived of life. With another broad-headed arrow, well-tempered and sharp, he then felled Kundalin like a lion overthrowing a smaller animal. Then, O sire, getting thy (other) sons (within reach of his arrows), he took up a number of shafts, sharp and well-tempered, and with careful aim speedily shot these at them. Those shafts, sped by that strong bowman, viz., Bhimasena, felled thy sons, those mighty car-warriors, from their vehicles. (These sons of thine that were thus slain were) Anadhriti, and Kundabhedin, and Virata, and Dirghalochana, and Dirghavahu, and Suvahu, and Kanykadhyaja. While falling down (from their cars), O bull of Bharata's race, those heroes looked resplendent like falling mango trees variegated with blossoms in the spring. Then thy other sons, O monarch, fled away, regarding the mighty Bhimasena as Death himself. Then like the clouds pouring torrents of rain on the mountain breast, Drona in that battle covered with arrows from every side that hero who was thus consuming thy sons. The prowess that we then beheld of Kunti's son was exceedingly wonderful, for though held in check by Drona, he still slew thy sons. Indeed, as a bull beareth a shower of rain falling from above. Bhima cheerfully bore that shower of arrows shot by Drona. Wonderful, O monarch, was the feat that Vrikodara achieved there, for he slew thy sons in that battle and resisted Drona the while. Indeed, the elder brother of Arjuna sported amongst those heroic sons o thine, like a mighty tiger, O king, among a herd of deer. As a wolf, staying in the midst of a herd of deer, would chase and frighten those animals, so did Vrikodara, in that battle chase and frighten thy sons.
"Meanwhile, Ganga's son, and Bhagadatta, and that mighty car-warrior, viz., Gautama, began to resist Arjuna, that impetuous son of Pandu. That Atiratha, baffling with his weapons the weapons of those adversaries of his in that battle, despatched many prominent heroes of thy army to the abode of Death. Abhimanyu also, with his shafts, deprived that renowned and foremost of car-warriors, viz., king Amvashta, of his car. Deprived of his car and about to be slain by the celebrated son of Subhadra, that king quickly jumped down from his car in shame, and hurled his sword in that battle at the high-souled Abhimanyu. Then, that mighty monarch got up on the car of Hridika's son, conversant with all movements in battle, Subhadra's son, that slayer of hostile heroes, beholding that sword coursing towards him, baffled it by the celerity of his movements. Seeing that sword thus baffled in that battle by Subhadra's son, loud cries of 'well done' 'well done' were, O king, heard among the troops. Other warriors headed by Dhrishtadyumna battled with thy troops, while thy troops, also, all battled with those of the Pandavas. Then, O Bharata, fierce was the engagement that took place between thine and theirs, that combatants smiting one another with great force and achieving the most difficult feats. Brave combatants, O sire, seizing one another by the hair, fought using their nails and teeth, and fists and knees, and palms and swords, and their well-proportioned arms. And seizing one another's laches, they despatched one another to the abode of Yama. Sire slew son, and son slew sire. Indeed, the combatants fought with one another, using every limb of theirs. Beautiful bows with golden staves, O Bharata, loosened from the grasp of slain warriors, and costly ornaments, and sharp shafts furnished with wings of pure gold or silver and washed with oil, looked resplendent (as they lay scattered on the field), the latter resembling, in particular, snakes that had cast off their slough. And swords furnished with ivory handles decked with gold, and the shield also of bowmen, variegated with gold, lay on the field, loosened from their grasp. Bearded darts and axes and swords and javelins, all decked with gold, beautiful coats of mail, and heavy and short bludgeons, and spiked clubs, and battle-axes, and short arrows, O sire, and elephants' housings of diverse shapes, and yak tails, and fans, lay scattered on the field. And mighty car-warriors lay on the field with diverse kinds of weapons in their hands or beside them, and looking alive, though the breath of life had gone.[460] And men lay on the field with limbs shattered with maces and heads smashed with clubs, or crushed by elephants, steeds, and cars. And the earth, strewn in many places with the bodies of slain steeds, men, and elephants, looked beautiful, O king, as if strewn with hills. And the field of battle lay covered with fallen darts and swords and arrows and lances and scimitars and axes and bearded darts and iron crows and battle-axes, and spiked clubs and short arrows and Sataghnis[461] and bodies mangled with weapons. And, O slayer of foes, covered with blood, warriors lay prostrate on the field, some deprived of life and therefore, in the silence of death, and others uttering low moans. And the earth, strewn with those bodies, presented a variegated sight. And strewn with the arms of strong warriors smeared with sandal paste and decked with leathern fences and bracelets, with tapering thighs resembling the trunks of elephants, and with fallen heads, graced with gems attached to turbans and with earrings of large-eyed combatants, O Bharata, the earth assumed a beautiful sight. And the field of battle, overspread with blood, dyed coats of mail and golden ornaments of many kinds, looked exceedingly beautiful as if with (scattered) fires of mild flames. And with ornaments of diverse kinds fallen off from their places, with bows lying about, with arrows of golden wings scattered around, with many broken cars adorned with rows of bells, with many slain steeds scattered about covered with blood and with their tongues protruding, with bottoms of cars, standards, quivers, and banners, with gigantic conches, belonging to great heroes, of milky whiteness lying about, and with trunkless elephants lying prostrate, the earth looked beautiful like a damsel adorned with diverse kinds of ornaments. And there, with other elephants pierced with lances and in great agony, and frequently uttering low moans with their trunks, the field of battle looked beautiful as if with moving hills. With blankets of diverse hue, and housings of elephants, with beautiful hooks falling about having handles decked with stones of lapis lazuli, with bells lying about that had adorned gigantic elephants, with clean and variegated cloths as also skins of the Ranku deer, with beautiful neck-chains of elephants, with gold-decked girths, with broken engines of diverse kinds, with bearded darts decked with gold, with embroidered housings of steeds, embrowned with dust, with the lopped off arms of cavalry soldiers, decked with bracelets and lying about, with polished and sharp lances and bright swords, with variegated head-gears fallen off (from heads) and scattered about, with beautiful crescent-shaped arrows decked with gold, with housings of steeds, with skins of the Ranku deer, torn and crushed, with beautiful and costly gems that decked the head-gears of kings, with their umbrellas lying about and yak tails and fans, with faces, bright as the lotus or the moon, of heroic warriors, decked with beautiful ear-rings and graced with well-cut beards, lying about and radiant with other ornaments of gold, the earth looked like the firmament besmangled with planets and stars. Thus, O Bharata, the two armies, viz., thine and theirs, encountering each other in battle, crushed each other. And after the combatants had been fatigued, routed, and crushed, O Bharata, dark night set in and the battle could no longer be seen. Thereupon both the Kurus and the Pandavas withdrew their armies, when that awful night of pitchy darkness came. And having withdrawn their troops, both the Kurus and the Pandavas took rest for the night, retiring to their respective tents.
SECTION XCVIII
Sanjaya said, "Then king Duryodhana, and Sakuni the son of Suvala, and thy son Dussasana, and the invincible Suta's son (Karna) meeting together, consulted in the following way. How could the sons of Pandu, with their followers, be vanquished in battle? Even this was the subject of their consultation. Then king Duryodhana, addressing the Suta's son and the mighty Sakuni, said unto all those counsellors of his, 'Drona, Bhishma, and Kripa, and Salya and Somadatta's son do not resist the Parthas. I do not know what the cause is of such conduct (of theirs). Unslain by any of these, the Pandavas are destroying my forces. Therefore, O Karna, I am becoming weaker in strength and my weapons also are being exhausted'. I am deceived by the heroic Pandavas--they that are incapable of being vanquished by the very gods. Doubt filleth my mind as to how, indeed, I shall succeed is smiting them in battle.' Unto the king who said so, O great monarch, the Suta's son answered, 'Do not grieve, O chief of the Bharata. Even I will do what is agreeable to thee. Let Santanu's son Bhishma soon withdraw from the great battle. After Ganga's son will have withdrawn from the fight and laid aside his weapons, I will slay the Partha along with all the Somakas, in the very sight of Bhishma. I pledge my truth, O king. Indeed, Bhishma every day showeth mercy towards the Pandavas. He is, besides incapable of vanquishing those mighty car-warriors. Bhishma is proud of showing his prowess in battle. He is again, very fond of fight. Why, O sire, will he, therefore, vanquish the assembled Pandavas (for then the battle will be over)? Therefore, repairing without delay to the tent of Bhishma, solicit that old and reverend signior to lay aside his weapons. After he will have laid aside his weapons, O Bharata, think the Pandavas as already slain, with all their friends and kinsmen, O king, by myself alone.' Thus addressed by Karna, thy son Duryodhana then said unto his brother Dussasana these words, 'See, O Dussasana, that without delay that all who walk in my train be dressed.' Having said these words, O monarch, the king addressed Karna, saying, 'Having caused Bhishma, that foremost of men, to consent to this, I will, without delay, come to thee, O chastiser of foes. After Bhishma will have retired from the fight, thou wilt smite (the foe) in battle'. Then thy son, O monarch, set out without delay, accompanied by his brothers like He of a hundred sacrifices (accompanied) by the gods. Then his brother Dussasana caused that tiger among king, endued, besides, with the prowess of a tiger, to mount on his horse. Graced with bracelets, with diadem on head, and adorned with other ornaments on his arms. O king, thy son shone brightly as he proceeded along the streets. Smeared with fragrant sandal-paste of the hue of the Bhandi flower and bright as burnished gold, and clad in clean vestments, and proceeding with the sportive gait of the lion, Duryodhana looked beautiful like the Sun of brilliant radiance in the firmament. And as that tiger among men proceeded towards the tent of Bhishma, many mighty bowmen, celebrated over the world, followed him behind. And his brothers also walked in his train, like the celestials walking behind Vasava. And others, foremost of men, mounted upon steeds, and others again on elephants, O Bharata, and others on cars, surrounded him on all sides. And many amongst those that wished him well, taking up arms for the protection on his royal self, appeared there in large bodies, like the celestials surrounding Sakra in heaven. The mighty chief of the Kurus, adored by all the Kauravas, thus proceeded, O king, towards the quarters of the renowned son of Ganga. Ever followed and surrounded, by his uterine brothers, he proceeded, often raising his right arm, massive and resembling the trunk of an elephant and capable of resisting all foes. And with that arm of his, he accepted the regards that were paid to him from all sides by by-standers who stood raising towards him their joined hands. And he heard, as he journeyed, the sweet voices of the natives of diverse realms. Of great fame, he was eulogised by bards and eulogists. And in return that great king paid his regards unto them all. And many high-souled persons stood around him with lighted lamps of gold fed with fragrant oil. And surrounded with golden lamps, the king looked radiant like the Moon attended by the blazing planets around him. And (attendants) with head-gears decked with gold, having canes and Jhariharas in hand, softly caused the crowd all around to make way. The king then, having reached the excellent quarters of Bhishma, alighted from his horse. And arrived at Bhishma's presence, that ruler of men saluted Bhishma and then sat himself down on an excellent seat that was made of gold, beautiful throughout and overlaid with a rich coverlet. With hands joined, eyes bathed in tears, and voice chocked in grief, he then addressed Bhishma, saying, 'Taking thy protection, this battle, O slayer of foes, we ventured to vanquish the very gods and the Asuras with Indra at their head. What shall I say, therefore, of the sons of Pandu, heroic though they be, with their kinsmen and friends? Therefore, O son of Ganga, it behoveth thee, O lord, to show me mercy. Slay the brave sons of Pandu like Mahendra slaying the Danavas.--I will slay, O king, all the Somakas and the Panchalas and the Karushas along with the Kekayas, O Bharata-these were thy words to me. Let these words become true. Slay the assembled Parthas, and those mighty bowmen, viz., the Somakas. Make thy words true, O Bharata. If from kindness (for the Pandavas), O king, or from thy hatred of my unfortunate self, thou sparest the Pandavas, then permit Karna, that ornament of battle, to fight. He will vanquish in battle the Parthas with all their friends and kinsmen. The king, thy son Duryodhana having said this, shut his lips without saying anything more to Bhishma of terrible prowess."
SECTION XCIX
Sanjaya said, "The high-souled Bhishma, deeply pierced with wordy daggers by thy son, became filled with great grief. But he said not a single disagreeable word in reply. Indeed, mangled by those wordy daggers and filled with grief and rage, he sighed like a snake and reflected (in silence) for a long while. Raising his eyes then, and as if consuming, from wrath, the world with the celestials, the Asuras, and the Gandharvas, that foremost of persons conversant with the world, then addressed thy son and said unto him these tranquil words, 'Why, O Duryodhana, dost thou pierce me thus with thy wordy daggers? I always endeavour to the utmost of my might to achieve, and do achieve, what is for thy good. Indeed, from desire of doing what is agreeable to thee, I am prepared to cast away my life in battle. The Pandavas are really invincible. When the brave son of Pandu gratified Agni in the forest of Khandava, having vanquished Sakra himself in battle, even that is a sufficient indication.[462] When, O mighty-armed one, the same son of Pandu rescued thee while thou wert being led away a captive by the Gandharvas, even that is a sufficient indication. On that occasion, O lord, thy brave uterine brothers had all fled, as also Radha's son of the Suta caste. That (rescue, therefore, by Arjuna) is a sufficient indication. In Virata's city, alone he fell upon all of us united together. That is a sufficient indication. Vanquishing in battle both Drona and myself excited with rage, he took away our robes. That is a sufficient indication. On that occasion, of old, of the seizure of kine, he vanquished that mighty bowman the son of Drona, and Saradwat also. That is a sufficient indication. Having vanquished Karna also who is very boastful of his manliness, he gave the latter's robes unto Uttara. That is a sufficient indication. The son of Pritha defeated in battle the Nivatakavachas who were incapable of defeat by Vasava himself. That is a sufficient indication. Who, indeed, is capable of vanquishing in battle the son of Pandu by force, him, viz., that hath for his protector the Protector of the Universe armed with conch, discus, and mace? Vasudeva is possessed of infinite power, and is the Destroyer of the Universe. He is the highest Lord of all, the God of gods, the Supreme Soul and eternal. He hath been variously described, O king, by Narada and other great Rishis. In consequence of thy folly, however, O Suyodhana, thou knowest not what should be said and what should not. The man on the point of death beholdeth all trees to be made of gold. So thou also, O son of Gandhari, seest everything inverted. Having provoked fierce hostilities with the Pandavas and the Srinjayas, fight now (thyself) with them in battle. Let us see thee act like a man. As regards myself, I will, O tiger among men, slay all the Somakas and the Panchalas assembled together, avoiding Sikhandin alone. Slain by them in battle, I will go to Yama's abode, or slaying them in battle, I will give thee joy. Sikhandin was born in Drupada's palace as female at first. She became a male in consequence of the grant of a boon. After all, however, she is Sikhandini. Him I will not slay even if I have to lose my life, O Bharata. She is the same Sikhandini that the Creator had first made her. Pass the night in happy sleep, O son of Gandhari. Tomorrow I will fight a fierce battle about which men will speak as long as the world lasts.' Thus addressed by him, thy son, O monarch, came away. And saluting his signior with a bow of the head, he came back to his own tent. Coming back, the king dismissed his attendants. And soon then that destroyer of foes entered his abode. And having entered (his tent) the monarch passed the night (in. sleep). And when the night dawned, rising up, the king, ordered all the royal warriors, saying, Draw up the forces. Today Bhishma, excited with wrath, will slay all the Somakas.'
Hearing those copious lamentations of Duryodhana in the night, Bhishma regarded them, O king, as commands to himself. Filled with great grief and deprecating the status of servitude, Santanu's son reflected for a long time, thinking of an encounter with Arjuna in battle. Understanding from signs that Ganga's son had been thinking of that, Duryodhana, O king, commanding Dussasana, saying, 'O Dussasana, let cars be quickly appointed for protecting Bhishma. Let all the two and twenty divisions (of our army) be urged on. That hath now come about which we had been thinking for a series of years, viz., the slaughter of the Pandavas with all their troops and the acquisition (by ourselves) of the kingdom. In this matter, I think, the protection of Bhishma is our foremost duty. Protected by us, he will protect us and slay the Parthas in battle. Of cleansed soul, he said unto me,--I will not slay Sikhandini. He was a female before, O king, and, therefore, should be avoided by me in battle. The world knoweth, O thou of mighty arms, that from desire of doing good to my father, I formerly gave up a swelling kingdom. I will not, therefore, slay in battle, O foremost of men, any female or anybody that was a female before. This that I tell thee is true. This Sikhandin, O king, was first born a female. Thou hast heard that story. She was born as Sikhandini after the manner I told thee before the battle began. Taking her birth as a daughter she hath become a man. Indeed, she will fight with me, but I will never shoot my arrows at her. As regards all other Kshatriyas desirous of victory to the Pandavas, O sire, whom I may get within my reach on the field of battle, I will slay them.--These were the words that Ganga's son acquainted with the scriptures, that chief of Bharata's race, said unto me. Therefore, with my whole soul I think that protecting the son of Ganga is our foremost duty. The very wolf may slay the lion left unprotected in the great forest. Let not Ganga's son be slain by Sikhandin like the lion slain by the wolf. Let our maternal uncle Sakuni, and Salya, and Kripa, and Drona, and Vivingsati, carefully protect the son of Ganga. If he is protected, (our) victory is certain.'
"Hearing these words of Duryodhana, all surrounded Ganga's son with a large division of cars. And thy sons also, taking up their position around Bhishma, proceeded to battle. And they all went, shaking the earth and the welkin, and causing fear in the hearts of the Pandavas. The mighty car-warriors (of the Kaurava army), supported by those cars and elephants, and clad in mail, stood in battle, surrounding Bhishma. And all of them took up their positions for protecting that mighty car-warrior like the celestials in the battle between themselves and the Asuras for protecting the wielder of the thunder-bolt. Then king Duryodhana once more addressing his brother, said, 'Yudhamanyu protects the left wheel of Arjuna's car, and Uttamaujas his right wheel. And (thus protected) Arjuna protects Sikhandin. O Dussasana, adopt such steps that, protected by Partha, Sikhandin may not be able to slay Bhishma left unprotected by us.' Hearing these words of his brother, thy son Dussasana, accompanied by the troops, advanced for battle, placing Bhishma in the van. Beholding Bhishma (thus surrounded by a large number of cars), Arjuna, that foremost of car-warriors, addressed Dhrishtadyumna and said, 'O prince, place that tiger among men, Sikhandin, today in front of Bhishma, I myself will be his protector, O prince of Panchala."
SECTION C
Sanjaya said, "Then Bhishma, the son of Santanu, went out with the troops. And he disposed his own troops in mighty array called Sarvatobhadra.[463] Kripa, and Kritavarman, and that mighty car-warrior Saivya, and Sakuni, and the ruler of the Sindhus, and Sudakshina the ruler of the Kamvojas, these all, together with Bhishma and thy sons, O Bharata, took up their stations in the van of the whole army and in the very front of the (Kaurava) array. Drona and Bhurisravas and Salya and Bhagadatta, O sire, clad in mail, took up their position in the right wing of that array. And Aswatthaman, and Somadatta, and those great car-warriors, viz., the two princes of Avanti, accompanied by a large force, protected the left wing. Duryodhana, O monarch, surrounded on all sides by the Trigartas, took up, for encountering the Pandavas, a position in the midst of that array. That foremost of car-warriors, viz., Alamvusha, and that mighty car-warrior, viz., Srutayush, clad in mail, took up their position in the rear of that array, and therefore, of the whole army. Having, O Bharata, on that occasion formed their array thus, thy warriors, clad in mail, looked like scorching fires.
"Then king Yudhishthira, and that son of Pandu, viz., Bhimasena, and the twin sons of Madri, viz., Nakula and Sahadeva, clad in mail, took up their position in the van of that array and therefore, at the very head of all their troops. And Dhrishtadyumna, and Virata, and that mighty car-warrior, viz., Satyaki,--these destroyers of hostile ranks,--stood, supported by a large force. And Sikhandin, and Vijaya (Arjuna), and the Rakshasa Ghatotkacha, and Chekitana of mighty arms, and the valiant Kuntibhoja, stood for battle, surrounded by a large force. And that great bowman Abhimanyu, and the mighty Drupada, and the (five) Kaikeya brothers, stood for battle, clad in mail. Having formed their mighty and invincible array thus, the Pandavas, endued with great courage in battle, stood for the fight, clad in mail.
"Then the kings of thy array, O monarch, exerting themselves at their best, accompanied by their forces, and placing Bhishma at their van, rushed against the Parthas in battle. Similarly the Pandavas also, O king, headed by Bhimasena, and desirous of victory in battle proceeded, for battling with Bhishma. With leonine roars and confused cries, blowing their conches Krakachas, and cow-horns, beating their drums and cymbals and Pandavas in thousands.[464] And uttering terrible shouts, the Pandavas advanced to battle. With the din of our drums and cymbals and conches and smaller drums, with loud leonine roars, and other kinds of shouts, ourselves also, replying to the cries of the foe, rushed against him with great impetuosity, inflamed with rage. Those sounds mingling with one another, produced a tremendous uproar. The warriors then, of the two armies, rushing at one another, began to strike. And in consequence of the din produced by that encounter, the earth seemed to tremble. And birds, uttering fierce cries, hovered in the air. The Sun, radiant as he was when he had risen, became dimmed. And fierce winds blew, indicating great terrors. Frightful jackals wandered, yelling terribly, O king, and foreboding an awful carnage at hand. The quarters seemed, O king, to be ablaze, and showers of dust fell from the blue. And a shower fell there, of pieces of bones mixed with blood. And tears fell from the eyes of the animals which were all weeping. And filled with anxiety, O king, these began to urinate and eject the contents of their stomachs. And the loud shouts of battle, O bull of Bharata's race, were rendered inaudible by the louder cries of Rakshasas and cannibals. And jackals and vultures and crows and dogs, uttering diverse kinds of cries, began, O sire, to fall and swoop down on the field. And blazing meteors, striking against the Sun's disc, fell with great celerity on the earth, foreboding great terrors. Then those two vast hosts belonging to the Pandavas and the Dhartarashtras, in course of that awful encounter, shook in consequence of that tremendous uproar of conches and drums like forests shaken by the tempest. And the noise made by the two armies, both of which abounded with kings, elephants, and steeds, and which encountered each other in an evil hour, resembled the noise made by oceans tossed by the tempest."
SECTION CI
Sanjaya said, "Then the noble Abhimanyu of great energy, borne by his steeds of a tawny hue, rushed at the mighty host of Duryodhana, scattering his arrowy showers like the clouds pouring torrents of rain. O son of Kuru's race, thy warriors, in that battle, were unable to resist that slayer of foes, viz., Subhadra's son, who, excited with wrath and possessed of wealth of arms, was then immersed in that inexhaustible ocean of (Kaurava) forces. Death-dealing shafts, O king, shot by him in that battle, despatched many heroic Kshatriyas to the regions of the king of the departed spirits. Indeed, excited with wrath Subhadra's son in that battle shot fierce and blazing arrows in profusion that resembled snakes of virulent poison or rods of death himself. And Phalguni's son speedily split into fragments car-warriors with their cars, steeds with their riders, and elephant-warriors along with the huge animals they rode. And the rulers of the earth, filled with joy, applauded those mighty feats in battle and praised him also that achieved them. And the son of Subhadra, O Bharata, tossed those divisions (of the Kaurava army) like the tempest tossing a heap of cotton on all sides in the welkin. Routed by him, O Bharata, the troops failed to find a protector, like elephants sunk in a slough. Then, O best of men, having routed all troops, Abhimanyu stood, O king, like a blazing fire without a curl of smoke. Indeed, O king, thy warriors were incapable of bearing that slayer of foes, like insects impelled by fate unable to bear a blazing fire. That mighty car-warrior and great bowman, having struck all the foes of the Pandavas, looked at that moment like Vasava himself armed with the thunder. And his bow, the back of whose staff was decked with gold, as it moved on every side, seemed, O king, like the lightning's flash as it spotted amid the clouds. And well-tempered and sharp shafts came from his bow-string in that battle like flights of bees, O king, from blossoming trees in the forest. And as the high-souled son of Subhadra careered on the field on his car whose limbs were decked with gold, people were incapable of finding an opportunity (for striking him). Confounding Kripa and Drona and mighty son of Drona, as also the ruler of the Sindhus, the great bowman moved on the field of battle with great activity and skill. As he consumed thy troops, O Bharata, I beheld his bow incessantly drawn to a circle and resembling on that account the circular halo of light that is sometimes seen around the Sun. Brave Kshatriyas, beholding him endued with such activity and scorching the foe thus, thought, in consequence of those feats, that the world contained two Phalgunis. Indeed, O king, the vast host of the Bharatas, afflicted by him, reeled hither and thither like a woman drunk with wine. Routing that large army and causing many mighty car-warriors to tremble, he gladdened his friends (like Vasava gladdening the celestials) after vanquishing Maya. And while being routed by him in that battle, thy troops uttered loud exclamations of woe that resembled the roar of the clouds. Hearing that awful wail thy troops, O Bharata, that resembled the roar of the very sea at full tide when agitated by the winds, Duryodhana then, O king, addressed the son of Rishyasringa and said, 'This Abhimanyu singly, O thou of mighty arms, like a second Phalguni, routeth from rage (my) army like Vritra routing the celestial host. I do not see any other efficacious medicine for him in battle than thyself, O best of Rakshasas, that art well-skilled in every science. Therefore, go speedily and slay the heroic son of Subhadra in battle. As regards ourselves, headed by Bhishma and Drona, we will slay Partha himself.' Thus addressed, the mighty and valiant Rakshasa speedily went to battle at the command of thy son, uttering loud roars like the clouds themselves in the season of rains. And in consequence of that loud noise, O king, the vast host of the Pandavas trembled throughout like the ocean when agitated by the wind. And many combatants, O king, terrified by those roars, giving up dear life, fell prostrate on the earth. Filled with joy and taking up his bow with arrow fixed on the string, and apparently dancing on the terrace of his car, that Rakshasa proceeded against Abhimanyu himself. Then the angry Rakshasa, having in that battle got Arjuna's son within reach, began to rout his ranks,--even those that stood not far from him. Indeed, the Rakshasa rushed in battle against that mighty Pandava host which he began to slaughter, like Vala rushing against the celestial host. Attacked in battle by that Rakshasa of terrible mien, the slaughter was very great, O sire, that took place amongst those troops. Exhibiting his prowess, the Rakshasa began to rout that vast force of the Pandavas, with thousands of arrows. Thus slaughtered by that Rakshasa of terrible visage, the Pandava army fled away from excess of fear. Grinding that army like an elephant grinding lotus-stalks, the mighty Rakshasa then rushed in battle against the sons of Draupadi. Then those great bowmen, accomplished in fighting, viz., the sons of Draupadi, rushed towards the Rakshasa in battle like five planets rushing against the Sun. That best of Rakshasa then was afflicted by those brothers endued with great energy, like the Moon afflicted by the five planets of the awful occasion of the dissolution of the world. Then the mighty Prativindhya quickly pierced the Rakshasa with whetted shafts, sharp as battle-axes and furnished with points capable of penetrating every armour. Thereupon that foremost of Rakshasas, with his armour pierced through, looked like a mass of clouds penetrated by the rays of the Sun. Pierced with these shafts furnished with golden wings, Rishyasringa's son, O king, looked resplendent like a mountain with blazing crests. Then those five brothers in that great battle, pierced that foremost of Rakshasas with many whetted shafts of golden wings. Pierced with those terrible shafts resembling angry snakes, Alamvusha, O king, became inflamed with rage like the king of the serpents himself. Deeply pierced, O king, within only a few moments, O sire, by those great car-warriors, the Rakshasa, much afflicted, remained senseless for a long while. Regaining his consciousness then, and swelling through rage to twice his dimensions, he cut off their arrows and standards and bows. And as if smiling the while he struck each of them with five arrows. Then that mighty Rakshasa and great car-warrior, Alamvusha, excited with wrath, and as if dancing on the terrace of his car, quickly slew the steeds, and then the charioteers, of those five illustrious adversaries of his. And burning with rage he once more pierced them with sharp arrows of diverse shades by hundreds and thousands. Then that wanderer of the night, viz., the Rakshasa Alamvusha, having deprived those great bowmen of their cars, rushed impetuously at them, wishing to despatch them to Yama's abode. Beholding them (thus) afflicted in battle by that wicked-souled Rakshasa, the son of Arjuna rushed at him. Then the battle that took place between him and the cannibal resembled that between Vritra and Vasava. And the mighty car-warriors of thy army, as also of the Pandavas, all became spectators of that engagement. Encountering each other in fierce battle, blazing with wrath, endued with great might, and with eyes red in rage, each beheld the other in that battle to resemble the Yuga fire. And that engagement between them became fierce and awful like that between Sakra and Samvara in days of old in the battle between the gods and Asuras."
SECTION CII
Dhritarashtra said, "How, O Sanjaya, did Alamvusha resist in combat the heroic son of Arjuna smiting many of our mighty car-warriors in battle? And how also did that slayer of hostile heroes, viz., the son of Subhadra, fight with Rishyasringa's son? Tell me all this in detail, exactly as it happened in that fight. What also did Bhima, that foremost of car-warriors, and the Rakshasa Ghatotkacha, and Nakula, and Sahadeva and the mighty car-warrior Satyaki, and Dhananjaya, do with my troops in battle? Tell me all this truly, O Sanjaya, for thou art skilled (in narration)."
Sanjaya said, "I will presently describe to thee, O sire, the awful battle that took place between that foremost of the Rakshasas and the son of Subhadra. I will also describe to thee the prowess that Arjuna put forth in battle, and Bhimasena the son of Pandu and Nakula, and Sahadeva, as also the warriors of thy army headed by Bhishma and Drona, all of whom fearlessly achieved wonderful feats of diverse kinds, Alamvusha, uttering loud shouts and repeatedly roaring at Abhimanyu, rushed impetuously against that mighty car-warrior in battle, saying, 'Wait, Wait'--Abhimanyu also, repeatedly roaring like a lion, rushed with at great force at that mighty bowman, viz., the son of Rishyasringa, who was an implacable foe of the former's sire. Soon then those two foremost of car-warriors, man and Rakshasa, on their cars, encountered each other, like a god and Danava. That best of Rakshasa were endued with powers of illusion, while Phalguni's son was acquainted with celestial weapons. Then Abhimanyu, O king, pierced Rishyasringa's son in that battle with three sharp shafts and once more with five. Alamvusha, also, excited with wrath, speedily pierced Abhimanyu in the chest with nine shafts like a guide piercing an elephant with hooks. Then, O Bharata, that wanderer of the night, endued with great activity, afflicted Arjuna's son in that combat with a thousand arrows. Then Abhimanyu excited with rage, pierced that prince of the Rakshasas in his wide chest with nine straight shafts of great sharpness. Piercing through his body these penetrated into his very vitals. And that best of Rakshasas, his limbs mangled by them, looked beautiful like a mountain overgrown with flowering Kinsukas. Bearing those shafts of golden wings on his body, that mighty prince of Rakshasas looked radiant like a mountain on fire. Then the vindictive son of Rishyasringa, inflamed with wrath, covered Abhimanyu, who was equal unto Mahendra himself, with clouds of winged arrows. Those sharp shafts resembling the rods of Yama himself, shot by him, pierced Abhimanyu through and entered the earth. And similarly the gold-decked arrows shot by Arjuna's son, piercing Alamvusha through, entered the earth. The son of Subhadra then, in that battle, with his straight shafts, obliged the Rakshasa to turn his back upon the field, like Sakra repulsing Maya in days of old. That scorcher of foes, the Rakshasa, then, thus repulsed and struck repeatedly by his adversary, exhibited his great powers of illusion by causing a thick darkness to set in. Then all the combatants there, O king, were covered by that darkness. Neither could Abhimanyu be seen, nor could friends be distinguished from foes in that battle. Abhimanyu, however, beholding that thick and awful gloom, invoked into existence. O son of Kuru's race, the blazing solar weapon. Thereupon, O king, the universe once more became visible. And thus he neutralised the illusion of that wicked Rakshasa. Then that prince of men, excited with wrath and endued with great energy, covered that foremost of Rakshasa in that battle with many straight shafts. Diverse other kinds of illusion were conjured up there by that Rakshasa. Conversant with all weapons, the son of Phalguni however, neutralised them all. The Rakshasa then, his illusions all destroyed, and himself struck with shafts, abandoned his car even there, and fled away in great fear. After that Rakshasa addicted to unfair fight had been thus vanquished, the son of Arjuna began to grind thy troops in battle, like a juice-blind prince of wild elephants agitating a lake overgrown with lotus.[465] Then Bhishma the son of Santanu, beholding his troops routed, covered Subhadra's son with a thick shower of arrows. Then many mighty car-warriors of the Dhartarashtra army, standing in a ring round that single hero, began to strike him forcibly with their shafts. That hero then, who resembled his sire in prowess and who was equal to Vasudeva in valour and might,--that foremost of all wielders of weapons,--achieved diverse feats in that battle that were worthy of both his sire and maternal uncle. Then the heroic Dhananjaya, excited with wrath and desirous of rescuing his son, arrived at the spot where the latter was slaughtering thy troops as he came along. And similarly, O king, thy sire Devavrata in that battle approached Partha like Rahu approaching the sun.[466] Then thy sons, O monarch, supported by cars, elephants, and steeds, surrounded Bhishma in that battle and protected him from every side. And so also the Pandavas, O king, clad in mail and surrounding Dhananjaya, engaged in fierce battle, O bull of Bharata's race. Then Saradwat's son (Kripa), O king, pierced Arjuna who was staying in front of Bhishma, with five and twenty shafts. Thereupon, like a tiger attacking an elephant, Satyaki, approaching Kripa, pierced him with many whetted shafts from desire of doing what was agreeable to the Pandavas. Gautama in return, excited with wrath, quickly pierced him of Madhu's race in the chest with nine arrows winged with the feathers of the Kanka bird. Sini's grandson also, excited with wrath, and forcibly drawing his bow, quickly sped at him an arrow capable of taking his life. The fiery son of Drona, however, excited with wrath, cut in twain that arrow as it coursed impetuously towards Kripa, resembling Indra's bolt in effulgence. Thereupon that foremost of car-warriors, viz., Sini's grandson, abandoning Gautama, rushed in battle towards Drona's son like Rahu in the firmament against the Moon. Drona's son, however, O Bharata, cut Satyaki's bow in twain. After his bow had thus been cut off, the former began to strike the latter with his shafts. Satyaki then, taking up another bow capable of bearing a great strain and slaughtering the foe, struck Drona's son, O king, in the chest and arms with six shafts. Pierced therewith and feeling great pain, for a moment he was deprived of his senses, and he sat down on the terrace of his car, catching hold of his flag-staff. Regaining his consciousness then, the valiant son of Drona, excited with rage afflicted him of Vrishni's race in that battle, with one long shaft. That shaft, piercing Sini's grandson through, entered the earth like a vigorous young snake entering its hole in the season of spring. And with another broad-headed arrow, Drona's son in that battle cut off the excellent standard of Satyaki. And having achieved this feat he uttered a leonine roar. And once more, O Bharata, he covered his adversary with a shower of fierce shafts like the clouds, O king covering the Sun after summer is past, Satyaki also, O monarch, baffling that arrowy shower, soon covered the son of Drona with diverse showers of arrows That slayer of hostile heroes, viz., the grandson of Sini, freed from that arrowy shower like the Sun from the clouds, began to scorch the son of Drona (with his energy). Swelling with rage the mighty Satyaki once more covered his foe with a thousand arrows and uttered a loud shout. Beholding his son then thus afflicted like the Moon by Rahu, the valiant son of Bharadwaja rushed towards the grandson of Sini. Desirous, O king, of rescuing, his son who was afflicted by the Vrishni hero, Drona, in that great battle, pierced the latter with a shaft of exceeding sharpness. Satyaki then, abandoning the mighty car-warrior Aswatthaman, pierced Drona himself in that battle with twenty arrows of exceeding sharpness. Soon after, that scorcher of foes and mighty car-warrior, viz., Kunti's son of immeasurable soul, excited with wrath, rushed in that battle against Drona. Then Drona and Partha encountered each other in fierce combat like the planets Budha and Sukra, O king, in the firmament.[467]
SECTION CIII
Dhritarashtra said, "How did those bulls among men, viz., that great bowman Drona, and Dhananjaya the son of Pandu, encounter each other in battle? The son of Pandu is ever dear to the wise son of Bharadwaja. The preceptor also is ever dear to Pritha's son, O Sanjaya. Both of those car-warriors delight in battle, and both of them are fierce like lions. How therefore, did Bharadwaja's son and Dhananjaya, both fighting with care encounter each other in battle?"
Sanjaya said, "In battle Drona never recognises Partha as dear to himself. Partha also, keeping a Kshatriya's duty in view, recognises not in battle his preceptor. Kshatriyas, O king, never avoid one another in battle. Without showing any regard for one another, they fight with sires and brothers. In that battle, O Bharata, Partha pierced Drona with three shafts. Drona, however, regarded not those shafts shot in battle from Partha's bow. Indeed, Partha once more covered the preceptor in the fight with a shower of arrows. Thereupon the latter blazed up with wrath like a conflagration in a deep forest. Then, O king, Drona soon covered Arjuna in that combat with many straight shafts, O Bharata. Then king Duryodhana, O monarch, despatched Susarman for taking up the wing of Drona. Then the ruler of the Trigartas, excited with rage and forcibly drawing his bow, covered Partha, O king, with a profusion of arrows furnished with iron heads. Shot by those two warriors, O king, the shafts looked beautiful in the welkin like cranes in the autumnal sky. Those shafts, O lord, reaching the son of Kunti, entered his body like birds disappearing within a tree bending with a load of tasteful fruits. Arjuna then, that foremost of car-warriors, uttering a loud roar in that battle pierced the ruler of the Trigartas and his son with his shafts. Pierced by Partha like Death himself at the end of the Yuga, they were unwilling to avoid Partha, resolved as they were on laying down their lives. And they shot showers on the car of Arjuna. Arjuna, however, received those arrowy showers with showers of his own, like a mountain, O monarch, receiving a downpour from the clouds. And the lightness of hand that we then beheld of Vibhatsu was exceedingly wonderful. For alone he baffled that unbearable shower of arrows shot by many warriors like the wind alone scattering myriads of clouds rushing upon clouds. And at that feat of Partha, the gods and the Danavas (assembled there for witnessing the fight) were highly gratified. Then, O Bharata, engaged with the Trigartas in that battle, Partha shot, O king, the Vayavya weapon against their division. Then arose a wind that agitated the welkin, felled many trees, and smote down the (hostile) troops. Then Drona, beholding the fierce Vayavya weapon, himself shot an awful weapon called the Saila. And when that weapon, O ruler of men, was shot by Drona in that battle, the wind abated and the ten quarters became calm. The heroic son of Pandu, however, made the car-warriors of the Trigarta division destitute of prowess and hope, and caused them to turn their backs on the field. Then Duryodhana and that foremost of car-warriors, viz., Kripa, and Aswatthaman, and Salya, and Sudakshina, the ruler of the Kamvojas, and Vinda and Anuvinda of Avanti, and Valhika supported by the Valhikas, with a large number of cars surrounded Partha on all sides. And similarly Bhagadatta also, and the mighty Srutayush, surrounded Bhima on all sides with an elephant division. And Bhurisravas, and Sala, and Suvala's son, O monarch, began to check the twin sons of Madri with showers of bright and sharp arrows. Bhishma, however, in that battle, supported by the sons of Dhritarashtra with their troops, approaching Yudhishthira, surrounded him on all sides. Beholding that elephant division coming towards him, Pirtha's son Vrikodara, possessed of great courage, began to lick the corners of his mouth like a lion in the forest. Then Bhima, that foremost of car-warriors, taking up his mace in that great battle, quickly jumped down from his car and struck terror into the hearts of thy warriors. Beholding him mace in hand, those elephant-warriors in that battle carefully surrounded Bhimasena on all sides. Stationed in the midst of those elephants, the son of Pandu looked resplendent like the Sun in the midst of a mighty mass of clouds. Then that bull among the sons of Pandu began with his mace to consume that elephant-division like the wind dispelling a huge mass of clouds covering the welkin. Those tuskers, while being slaughtered by the mighty Bhimasena, uttered loud cries of woe like roaring masses of clouds. With diverse scratches (on his person) inflicted by those huge animals with their tusks, the son of Pritha looked beautiful on the field of battle like a flowering Kinsuka. Seizing some of the elephants by their tusks, he deprived them of those weapons. Wrenching out the tusks of others, with those very tusks he struck them on their frontal globes and felled them in battle like the Destroyer himself armed with his rod. Wielding his mace bathed in gore, and himself bespattered with fat and marrow and smeared with blood, he looked like Rudra himself. Thus slaughtered by him, the few gigantic elephants that remained, ran away on all sides, O king, crushing even friendly ranks. And in consequence of those huge elephants fleeing away on all sides, Duryodhana's troops once more, O bull of Bharata's race, fled away from the field."
SECTION CIV
Sanjaya said, "At mid-day, O king, happened a fierce battle, fraught with great carnage, between Bhishma and the Somakas. That foremost of car-warriors, viz., Ganga's son began to consume the ranks of the Pandavas with keen shafts by hundreds and thousands. Thy sire Devavrata began to grind those troops like a herd of bulls grinding (with their tread) a heap of paddy sheaves. Then Dhrishtadyumna and Sikhandin and Virata and Drupada, falling upon Bhishma in that battle, struck that mighty car-warrior with numerous arrows. Bhishma then, having pierced Dhrishtadyumna and Virata each with three arrows, sped a long shaft, O Bharata, at Drupada. Thus pierced in battle by Bhishma, that grinder of foes, those great bowmen became filled with wrath O king, like snakes trod upon (by human feet). Then Sikhandin pierced the grandsire of the Bharatas (with many shafts). Of unfading glory, Bhishma, however, regarding his foe as a female struck him not. Dhrishtadyumna then, in that battle, blazing up with wrath like fire, struck the grandsire with three shafts in his arms and chest. And Drupada pierced Bhishma with five and twenty shafts, and Virata pierced him with ten, and Sikhandin with five and twenty. Deeply pierced (with those shafts) he became covered with blood, and looked beautiful like a red Asoka variegated with flowers. Then the son of Ganga pierced, in return, each of them with three straight shafts. And then, O sire, he cut off Drupada's bow with a broad-headed arrow. The latter then, taking up another bow, pierced Bhishma with five shafts. And he pierced Bhishma's charioteer also with three sharp shafts on the field of battle. Then the five sons of Draupadi, and the five Kaikeya brothers and Satyaki also of the Satwata race, headed by Yudhishthira, all rushed towards Ganga's son, desirous of protecting the Panchalas headed by Dhrishtadyumna. And so all the warriors of thy army also, O king, prepared to protect Bhishma, rushed at the head of their troops against the Pandava host. And then happened there a fierce general engagement between thy army of men and steeds and theirs, that increased the population of Yama's kingdom. And car-warriors falling upon car-warriors despatched one another to Yama's abode. And so men and elephant-riders and horse-riders, falling upon others (of their class), despatched them to the other world with straight shafts And here and there on the field, O monarch, cars, deprived of riders and charioteers by means of diverse kinds of fierce shafts, were in that battle dragged on all sides over the field. And those cars, O king, crushing large numbers of men and steeds in battle, were seen to resemble the wind itself (in speed) and vapoury edifices in the firmament (for their picturesque forms). And many car-warriors cased in mail and endued with great energy, decked with ear-rings and head-gears and adorned with garlands and bracelets, resembling the children of the celestials, equal to Sakra himself for prowess in battle, surpassing Vaisravana in wealth and Vrishaspati in intelligence, ruling over extensive territories, and possessed of great heroism, O monarch, deprived of their cars, were seen to run hither and thither like ordinary men. Huge tuskers also, O chief of men, deprived of their skilled riders, ran, crushing friendly ranks, and fell down with loud shrieks. Prodigious elephants looking like newly-risen clouds and roaring also like the clouds, were seen to run in all directions, deprived of their coats of mail. And, O sire, their Chamaras and variegated standards, their umbrellas with golden staves, and the bright lances (of their riders), lay scattered about.[468] And elephant-riders, O king, deprived of their elephants, belonging both of thy army and theirs, were seen to run (on foot) amid that awful press. And steeds from diverse countries, decked with ornaments of gold, were seen, by hundreds and thousands, to run with the speed of the wind. And horse-riders, deprived of their horses, and armed with swords were in that battle seen to run, or made to run (by others assailing them). Elephant, meeting with a flying elephant in that dreadful battle, proceeded, quickly crushing foot-soldiers and steeds. And, similarly, O king those prodigious creatures crushed many cars in that battle, and cars also, coming upon fallen steeds crushed them (in their course). And steeds too, in the press of battle, crushed many foot-soldiers, O king (with their hoofs). And thus, O monarch, they crushed one another in diverse ways.[469] And in that fierce and awful battle there flowed a terrible river of bloody current. And heaps of bows obstructed its straight course, and the hair (of slain warriors) formed its moss. And (broken) cars formed its lakes, and arrows its eddies. And steeds formed its fishes. And heads (severed from trunks) formed its blocks of stone. And it abounded with elephants that formed its crocodiles. And coats of mail and head-gears formed its froth. And bows (in the hands of the warriors) constituted the speed of its current, and swords its tortoises. And banners and standards in profusion formed the trees on its banks. And mortals constituted its banks which that river continually ate away. And it abounded with cannibals that formed its swans. And that stream (instead of swelling the ocean with its discharge) swelled the population of Yama's kingdom. And brave Kshatriyas,--mighty car-warriors,--casting off all fear, O king, sought to cross that river with the aid of cars, elephants, and steeds that played the part of rafts and boats. And as the river Vaitarani beareth all departed spirits towards the domains of the King of the Dead, so that river of bloody current bore away all timid men deprived of their senses in a swoon. And the Kshatriyas, beholding that awful carnage, all exclaimed, saying, 'Alas, through Duryodhana's fault the Kshatriyas are being exterminated. Why, Oh, Dhritarashtra of sinful soul, deluded by avarice, harboured envy for the sons of Pandu, who are graced with numerous virtues.' Diverse exclamations of this kind were heard there, made by one another, fraught with the praises of the Pandavas and censure of thy sons. Hearing then these words uttered by all the combatants, thy son Duryodhana, that offender against all, addressed Bhishma and Drona and Kripa and Salya, O Bharata, saying, 'Fight ye without boastfulness. Why tarry ye at all?' Then the battle was resumed between the Kurus and the Pandavas, that fierce battle, O king, caused by the match at dice and marked by an awful slaughter. Thou beholdest now, O son of Vichitravirya, the dreadful fruit of that rejection by thee (of the counsels of thy friends) though warned against it by many illustrious persons. Neither the sons of Pandu, O king, nor their troops, nor they that follow them, nor the Kauravas, show the least regard for their lives in battle. For this reason, O tiger among men, a dreadful destruction of kinsmen is taking place, caused either by Destiny or by thy evil policy, O king."
SECTION CV
Sanjaya said, "O tiger among men, Arjuna sent those Kshatriyas that followed Susarman to the abode of the King of the Dead by means of his whetted shafts. Susarman however, in that battle, pierced Partha with his shafts. And he pierced Vasudeva with seventy, and Arjuna once more with nine shafts. Checking those shafts by means of his arrowy showers, that mighty car-warrior, viz., the son of Indra, despatched Susarman's troops unto Yama's abode. Those mighty car-warriors, while being slaughtered by Partha in that battle as if by Death himself at the end of the Yuga, all fled away from the field, O king struck with panic, Some abandoning their steeds, some abandoning, O sire, their cars, and others their elephants, fled away in all directions. Others taking with them their horses, elephants, and cars, fled away, O king, with great speed. Foot-soldiers in that dreadful battle, throwing aside their weapons, and without any regard for one another, fled away hither and thither. Though forbidden by Susarman the ruler of the Trigartas, and by other foremost of kings, they stayed not yet in battle. Beholding that host routed, thy son Duryodhana himself at the head of the whole army and with Bhishma ahead, attacked Dhananjaya with all his vigour, for the sake, O king, of (protecting) the life of the ruler of the Trigartas. And he stayed in battle, scattering diverse kinds of arrows, supported by all his brothers. The rest of the men all fled away. Similarly, the Pandavas, O king, clad in mail and with all their vigour, proceeded, for the sake of Phalguni, to the spot where Bhishma was. Although acquainted with the awful prowess, in battle of the wielder of Gandiva, these yet proceeded with loud cries and great bravery to the spot where Bhishma was and surrounded him on all sides. Then the palmyra-bannered hero covered the Pandava army, in that battle, with his straight shafts. The sun having reached the meridian, the Kauravas, O king, fought with the Pandavas in one confused mass. The heroic Satyaki, having pierced Kritavarman with five arrows, stayed in battle scattering his arrows by thousands. And so king Drupada also, having pierced Drona with many whetted shafts, once more pierced him with seventy shafts and his charioteer with nine. Bhimasena also, having pierced his great grandsire king Valhika uttered a loud roar like a tiger in the forest. Arjuna's son (Abhimanyu) pierced by Chitrasena with many shafts, deeply pierced Chitrasena in the chest with three arrows. Engaged with each other in battle, those two foremost of men looked resplendent on the field like the planets, Venus and Saturn, O king, in the firmament. Then that slayer of foes, viz., the son of Subhadra, having slain his antagonist's steeds and charioteer with nine arrows, uttered a loud shout. Thereupon that mighty car-warrior, (viz., Chitrasena), quickly jumping down from that car whose steed had been slain, mounted, O king, without delay, the car of Durmukha. The valiant Drona, pierced the latter's charioteer also, Then, O king, Drupada, thus afflicted at the head of his troops, retreated by the aid of his fleet steeds, recollecting the hostility that existed from days of old (between himself and Drona). Bhimasena, within a moment, deprived king Valhika of his steeds, car and charioteer, in the very sight of all the troops. Fallen into a situation of great danger and with fear in his heart, O king, Valhika, that best of men, jumping down from that vehicle, quickly mounted upon the car of Lakshmana in that battle. Satyaki, having checked Kritavarman in that dreadful battle, fell upon the grandsire and rained on him shafts of diverse kinds.[470] Piercing the grandsire with sixty whetted shafts winged with feathers, he seemed to dance on his car, shaking his large bow. The grandsire then hurled at him a mighty dart made of iron, decked with gold, endued with great velocity, and beautiful as a daughter of the Nagas. Beholding that irresistible dart, resembling Death himself, coursing towards him, that illustrious warrior of the Vrishni race baffled it by the celerity of movements. Thereupon that fierce dart, unable to reach him of the Vrishni race, fell down on the earth like a large meteor of blazing splendour. Then he of Vrishni's race, O king, taking up with a firm hand his own dart of golden effulgence, hurled it at the car of the grandsire. That dart, hurled in that dreadful battle with the strength of Satyaki's arms, coursed impetuously like the fatal night, coursing speedily towards a (doomed) man. As it coursed, however, towards him with great force, Bhishma cut it in twain, O Bharata, with a couple of horse-shoe-headed arrows of keen edge, and thereupon it fell down on the earth. Having cut that dart, that grinder of foes, viz., Ganga's son, excited with wrath and smiling the while struck Satyaki in the chest with nine arrows. Then the Pandava warriors, O elder brother of Pandu, with their cars, elephants, and steeds,[471] surrounded Bhishma in that battle, for the sake of rescuing him of Madhu's race. Then commenced again a fierce battle, making the hair to stand on end, between the Pandavas and the Kurus both of whom were desirous of victory."
SECTION CVI
"Sanjaya said, 'Beholding Bhishma excited with wrath in battle, surrounded on all sides by the Pandavas like the Sun in the firmament. O king, by the clouds at the end of summer, Duryodhana, O monarch, addressed Dussasana, saying, 'This heroic and great bowman Bhishma, this slayer of heroes, hath, O bull of Bharata's race, been surrounded on all sides by the brave Pandavas. It is thy duty, O hero, to protect that illustrious one. Protected by us in battle, our grandsire Bhishma will slay all the Panchalas along with the Pandavas. The protection of Bhishma. therefore, I think, is our highest duty, for this great bowman of his vows, viz., Bhishma, is our protector in return. Therefore, surrounding the grandsire with all our troops, do thou protect him, who always achieveth the most difficult feats in battle. Thus addressed by Duryodhana, thy son Dussasana, surrounding Bhishma with a large force on all sides took up his position. Then Suvala's son Sakuni, with hundreds and thousands of horsemen having bright spears and swords and lances in hand, and who formed a proud, well-dressed, and strong body bearing standards, and who were mingled with excellent foot-soldiers that were all well-trained and skilled in battle began to cheek Nakula, and Sahadeva, and Yudhishthira the son of Pandu, surrounding those foremost of men on all sides. Then king Duryodhana despatched ten thousand (other) brave horsemen for resisting the Pandavas. When these rushed like so many Garudas towards the enemy with great impetuosity, the earth, O king, struck with their horse-hoofs, trembled and uttered a loud noise. And the loud clatter of their hoofs was heard resembling the noise made by a large forest of bamboos, in conflagration on a mountain. And as these dashed over the field, there rose a cloud of dust, which rising to the welkin shrouded the very Sun. And in consequence of those impetuous steeds, the Pandava army was agitated like a large lake with a flight of swans suddenly alighting on its bosom. And in consequence of their neighing, nothing else could be heard there. Then king Yudhishthira, and the two sons of Pandu by Madri, quickly checked the charge of those horsemen in battle, like the continent, O king, bearing the force, at full tide, of the surging sea swollen with the waters of the rainy season. Then those (three) car-warriors, O monarch, with their straight shafts, cut off the heads of those horse-riders. Slain by those strong bowmen, they fell down, O king, (on the earth), like mighty elephants tumbling into mountain caves, slain by huge compeers. Indeed, coursing all over the field, those warriors (of the Pandavas army) cut off the heads of those cavalry soldiers with sharp-bearded darts and straight shafts. Struck with swords, those horsemen, O bull of Bharata's race, suffered their heads to drop like tall trees, dropping their fruits. All over the field, O king, steeds along with their riders were seen fallen or falling, deprived of life. And while being (thus) slaughtered, the steeds, affected with panic, fled away like smaller animals desirous of saving their lives at sight of the lion. And the Pandavas, O king, having vanquished their foes in that great battle, blew their conches and beat their drums. Then Duryodhana, filled with grief on seeing his troops vanquished, addressed the ruler of the Madras, O chief of the Bharatas, and said, 'There, the eldest son of Pandu, accompanied by the twins in battle, in thy very sight, O thou of mighty arms, routeth our troops, O lord. O mighty-armed one, resist him like the continent resisting the ocean. Thou art exceedingly well-known as possessed of might and prowess that are irresistible.' Hearing these words of thy son, the valiant Salya proceeded with a large body of cars to the spot where Yudhishthira was. Thereupon, the son of Pandu began to resist in battle that large host of Salya rushing impetuously towards him with the force of a mighty wave. And that mighty car-warrior, viz., king Yudhishthira the just, in that battle quickly pierced the ruler of the Madras in the centre of the chest with ten shafts. And Nakula and Sahadeva struck him with seven straight shafts. The ruler of the Madras then struck each of them with three arrows. And once more he pierced Yudhishthira with sixty sharp-pointed arrows. And excited with wrath he struck each of the sons of Madri also with two shafts. Then that vanquisher of foes, the mighty-armed Bhima, beholding the king, in that great battle, staying within reach of Salya's car as if within the very jaws of Death, quickly proceeded to Yudhishthira's side. Then when the Sun, having passed the meridian, was sinking, there commenced a fierce and terrible battle (on that part of the field).
SECTION CVII
Sanjaya said, "Then thy sire, excited with wrath, began to strike the Parthas and their troops all round, with excellent shafts of great sharpness. And he pierced Bhima with twelve shafts, and Satyaki with nine. And having pierced Nakula with three shafts, he pierced Sahadeva with seven. And he pierced Yudhishthira in the arms and the chest with twelve shafts. And piercing Dhrishtadyumna also, that mighty warrior uttered a loud roar. Him Nakula pierced (in return) with twelve shafts, and Satyaki with three. And Dhrishtadyumna pierced him with seventy shafts, and Bhimasena with seven. And Yudhishthira pierced the grandsire in return with twelve shafts. Drona (on the other hand), having pierced Satyaki, pierced Bhimasena next. And he pierced each of them with five sharp shafts, each of which resembled the rod of Death. Each of those two, however, pierced Drona, that bull among Brahmanas, in return, with three straight shafts. The Sauviras, the Kitavas, the Easterners, the Westerners, the Northerners, the Malavas, the Abhishahas, the Surasenas, the Sivis, and the Vasatis, did not avoid Bhishma in battle although they were incessantly slaughtered by him with sharp shafts. And similarly kings coming from diverse countries and armed with diverse weapons, approached the Pandavas (without seeking to avoid them in battle). And the Pandavas, O king, surrounded the grandsire on all sides. Surrounded on all sides, yet unvanquished by that large body of cars, Bhishma blazed up like a fire in the midst of a forest, and consumed his foes. His car was his fire-chamber; his bow constituted the (flames of that fire); swords, darts, and maces, constituted the fuel; his shafts were the sparks (of that fire); and Bhishma was himself the fire that consumed the foremost of Kshatriyas. Indeed, with shafts furnished with golden wings and vulturine feathers and endued with great energy, with barbed arrows, and nalikas, and long shafts, he covered the hostile host. And he felled elephants and car-warriors also with his sharp shafts. And he made that large body of cars resemble a forest of palmyras shorn of their leafy heads. And that mighty armed warrior, that foremost of all wielders of weapons, O king, deprived cars and elephants and steeds of their riders in that conflict. And hearing the twang of his bow-string and the noise of his palms, loud as the roar of the thunder, all the troops trembled, O Bharata. The shafts of thy sire, O bull of Bharata's race, told on the foe. Indeed, shot from Bhishma's bow they did not strike the coats of mail only (but pierced them through). And we beheld, O king, many cars destitute of their brave riders dragged over the field of battle, O monarch, by the fleet steeds yoked unto them. Fourteen thousand car-warriors, belonging to the Chedis, the Kasis, and the Karushas, of great celebrity and noble parentage, prepared to lay down their lives, unretreating from the field, and owning excellent standards decked with gold, having met with Bhishma in battle who resembled the Destroyer himself with wide-open mouth, all went to the other world along with their cars, steeds, and elephants. And we beheld there, O king, cars by hundreds and thousands, some with their axles and bottoms broken, and some, O Bharata, with broken wheels. And the earth was strewn with cars broken along with their wooden fences, with the prostrate forms of car-warriors, with shafts, with beautiful but broken coats of mail, with axes. O monarch; with maces and short arrows and sharp shafts, with bottoms of cars, with quivers and broken wheels, O sire, with innumerable bows and scimitars and heads decked with ear-rings; with leathern fences and gloves and overthrown standards, and with bows broken in various parts. And elephants, O king, destitute of riders, and slain horsemen (of the Pandava army), lay dead. The valiant Pandavas notwithstanding all their efforts, could not rally those car-warriors, who, afflicted by the shafts of Bhishma, were flying away from the field. Indeed, O king, that mighty host while being slaughtered by Bhishma endued with energy equal to that of Indra himself, broke so completely that no two persons fled together. With its cars, elephants, and steeds overthrown, and with its standards laid low in profusion, the army of the sons of Pandu, deprived of senses, uttered loud exclamations of woe. And at that time, sire slew son, and son slew sire, and friend smote dear friend, impelled by fate. And many combatants of the Pandavas army, throwing aside their armour, were seen flying in all directions with dishevelled hair. Indeed, the Pandava troops looked like bulls running wild in fear, and no longer restrained by the yoke. Indeed, loud were the exclamations, we heard of woe that they uttered.
"Then that delighter of the Yadavas, beholding the Pandava army breaking, reined the excellent car (that he guided), and addressing Vibhatsu the son of Pritha, said,--That hour is come, O Partha, which thou hadst hoped for. Strike now, O tiger among men, or thou wilt be deprived of thy senses. Formerly, O hero, thou saidst, O Partha, in that conclave of kings in Virata's city, in the presence also of Sanjaya, these words:--'I will slay all the warriors of Dhritarashtra's son, all of them with their followers, including, Bhishma and Drona, that would fight with me in battle--O son of Kunti, O chastiser of foes, make those words of thine true. Remembering the duty of a Kshatriya, fight, without any anxiety.' Thus addressed by Vasudeva, Arjuna hung down his head and looked askance at him. And Vibhatsu replied very unwillingly, saying, 'To acquire sovereignty with hell in the end, having slain those who should not be slain, or the woes of an exile in the woods,--(these are the alternatives). Which of these should I achieve? Urge the steeds, O Hrishikesa, I will do thy bidding. I will overthrow the Kuru grandsire Bhishma, that invincible warrior.'--Thus asked, Madhava urged those steeds of a silvery hue, to the spot where Bhishma, incapable of being looked at like the Sun himself, was staying. Then that large host of Yudhishthira rallied and came again to the fight, beholding the mighty-armed Partha proceeding for an encounter with Bhishma. Then Bhishma that foremost one among the Kurus, repeatedly roared like a lion. And he soon covered Dhananjaya's car with a shower of arrows. Within a trice that car of his with its steeds and charioteer, became entirely invisible in consequence of that thick shower of arrows. Vasudeva, however, without fear, mustering patience, and endued with great activity, urged those steeds mangled with Bhishma's shafts. Then Partha, taking up his celestial bow of twang loud as the roar of the clouds, caused Bhishma's bow to drop from his hands, cutting it (into fragments) by means of his sharp shafts. Then thy sire, the Kuru hero, whose bow had thus been cut off, stringed another large bow within the twinkling of the eye. Arjuna, however, excited with wrath, cut that bow also of his. The son of Santanu applauded that lightness of hand displayed by Arjuna, saying, 'Well done, Well done, O mighty-armed one. Well done, O son of Kunti.'--Having addressed him thus, Bhishma took up another beautiful bow in that battle, and shot many arrows at Partha's car. And Vasudeva showed great skill in the management of steeds, for, displaying the circling motion he baffled all those arrows (of Bhishma). Mangled with the arrows of Bhishma, those two tigers among men looked beautiful like two angry bulls marked with scratches of horns. Then that slayer of hostile heroes, viz., the mighty-armed Vasudeva of Madhu's race beholding that Partha was fighting mildly and that Bhishma was incessantly scattering his arrowy showers in battle, and that stationed between the two hosts, he latter was scorching everything like the Sun himself, smiting down the foremost of Yudhishthira's combatants, and, in fact, achieving feat on Yudhishthira's army like unto what happeneth at the end of the Yuga, could not any longer bear it. Abandoning then, O sire, Partha's steeds that looked like silver, and filled with wrath, that great lord of Yoga powers jumped down from that great car. Repeatedly roaring like a lion, the mighty Krishna of great energy and immeasurable splendour, the Lord of Universe, with eyes red as copper from rage, and having his bare arms alone for his weapons, rushed towards Bhishma, whip in hand, desirous of slaying him and seeming to split the universe itself with his tread. Beholding Madhava in the vicinity of Bhishma and about to fall upon him in that furious battle, the hearts of all the combatants seemed to be in a stupor. 'Bhishma is slain, Bhishma is slain.'--These loud exclamations were heard there, O king, caused by the fear inspired by Vasudeva. Robed in yellow silk, and himself dark as the lapis lazuli, Janarddana, when he pursued Bhishma, looked beautiful as a mass of clouds charged with lightning. Like a lion towards an elephant, or the leader of a bovine herd upon another of his species, that bull of Madhu's race, with a loud roar, impetuously rushed towards Bhishma. Beholding him of eyes like lotus petals (thus) rushing towards him in that battle, Bhishma began to fearlessly draw his large bow. And with a fearless heart he addressed Govinda, saying, 'Come, come, O thou of eyes like lotus petals. O God of the gods, I bow to thee. O best of the Satwatas, throw me down today in this great battle. O god, slain by thee in battle, O sinless one, great will be the good done to me, O Krishna, in every respect in the world. Amongst all, in the three worlds, great is the honour done to me today in battle, O Govinda. Strike me as thou pleasest, for I am thy slave, O sinless one.' Meanwhile, the mighty-armed Partha. quickly following Kesava behind, seized him by encircling him with his two arms. That best of male beings, viz., Krishna, of eyes like lotus petals, seized by Partha, still proceeded with great speed, bearing the latter away with him. The mighty Partha, that slayer of hostile heroes, however, forcibly catching hold of his legs, stopped Hrishikesa with great difficulty at the tenth step. Then Arjuna his dear friend, filled with sorrow, affectionately addressed Kesava, who was then sighing like a snake and whose eyes were troubled in wrath, saying, 'O thou of mighty arms, stop, O Kesava, it behoveth thee not to make those words false which thou hadst spoken before, viz., I will not fight. O Madhava, people will say that thou art a liar. All this burden resteth upon me. I will slay the grandsire. I swear, O Kesava, by my weapons, by truth, and my good deeds, that, O slayer of foes, I will do all by which the destruction of my foes may be achieved. Behold this very day that invincible and mighty car-warrior in the act of being thrown down by me, with the greatest ease, like the crescent moon at the end of the Yuga (when the destruction of the universe comes). Madhava, however, hearing these words of the high-souled Phalguni, spoke not a word, but in anger once more mounted upon the car. And then upon those two tigers among men, when stationed on their car, Bhishma the son of Santanu, once more poured his arrowy showers like the clouds pouring rain upon the mountain-breast. Thy sire Devavrata took the lives of the (hostile) warriors like the Sun sucking with his rays the energies of all things during summer. As the Pandavas had been breaking the ranks of the Kurus in battle, so thy sire broke the Pandava ranks in battle. And the routed soldiers, helpless and heartless, slaughtered in hundreds and thousands by Bhishma, were unable to even look at him in that battle,--him who resembled the mid-day Sun blazing in his own splendour. Indeed, the Pandavas afflicted with fear, timidly gazed at Bhishma who was then achieving super-human feats in that battle. And the Pandava troops, thus fleeing away, O Bharata, failed to find a protector, like a herd of kine sunk in a shoal of ants while being trod down by a strong person. Indeed, the Pandavas could not, O Bharata, look at that mighty car-warrior incapable of being shaken, who, furnished with a profusion of shafts, was scorching the kings (in the Pandava army), and who in consequence of those shafts looked like the blazing Sun shedding his fiery rays. And while he was thus grinding the Pandava army, the thousand-rayed maker of day repaired to the setting hills, and the troops, worn with fatigue, set their hearts on withdrawal (from the field)."
SECTION CVIII
Sanjaya said, "While they were battling, the Sun set, O Bharata, aid there came the dreadful hour of twilight and the battle could no longer be seen. Then king Yudhishthira, seeing that twilight had come and that his own troops, slaughtered by Bhishma, had thrown aside their weapons, and that stricken with fear, and turned off the field, they were seeking to flee away, and beholding Bhishma also, that mighty car-warrior, excited with wrath and afflicting everybody in fight, and noticing that the mighty car-warriors of the Somakas, having been vanquished, had all become cheerless, reflected a little, and then ordered the troops to be withdrawn. Then king Yudhishthira withdrew his forces. And similarly, the withdrawal of thy forces also took place at the same time. Then those mighty car-warriors, O chief of the Kurus, having withdrawn their forces, entered their tents, themselves mangled in battle. Afflicted by the shafts of Bhishma and reflecting upon that hero's feats in battle, the Pandavas obtained no peace of mind. Bhishma also, having vanquished the Pandavas and the Srinjayas in battle, was worshipped by thy sons and glorified by them, O Bharata. Accompanied by the rejoicing Kurus, he then entered his tent. Night then set in, that deprives all creatures of their senses. Then in that fierce hour of night, the Pandavas, the Vrishnis and the invincible Srinjayas sat down for a consultation. All those mighty persons, skilled in arriving at conclusions in council, coolly deliberated about that which was beneficial for them in view of their immediate circumstances. Then king Yudhishthira, having reflected for a long while, said these words, casting his eyes on Vasudeva, 'Behold, O Krishna, the high-souled Bhishma of fierce prowess. He crusheth my troops like an elephant crushing a forest of reeds. We dare not even look at that high-souled warrior. Like a raging conflagration he licketh up my troops. The valiant Bhishma of keen weapons, when excited with wrath in battle and bow in hand shooting his shafts, becometh as fierce as the mighty Naga Takshaka of virulent poison. Indeed, the angry Yama is capable of being vanquished, or even the chief of the celestials armed with the thunder, or Varuna himself, noose in hand, or the Lord of the Yakshas armed with mace. But Bhishma, excited with wrath, is incapable of being vanquished in battle. When this is the case, O Krishna, I am, through the weakness of my understanding, plunged in an ocean of grief having got Bhishma (as a foe) in battle. I will retire into the woods, O invincible one. My exile there would be for my benefit. Battle, O Krishna, I no longer desire. Bhishma slayeth us always. As an insect, by rushing into a blazing fire meeteth only with death, even so do I rush upon Bhishma. In putting forth prowess, O thou of Vrishni's race, for the sake of my kingdom, I am, alas, led to destruction. My brave brothers have all been exceedingly afflicted with arrows. In consequence of the affection they bear to myself their (eldest) brother they had to go into the woods, deprived of kingdom. For myself alone, O slayer of Madhu, hath Krishna been sunk into such distress. I regard life to be of high value. Indeed, even life now seemeth to be difficult of being saved. (If I can save that life), its latter remnant will I pass in the practice of excellent virtue. If, with my brothers, O Kesava, I am worthy of thy favour, tell me, O Krishna, what is for my benefit, without contravening the duties of my order. Hearing these words of his, and (describing the situation) in detail, Krishna, from compassion, said these words in reply for comforting Yudhishthira, 'O son of Dharma, O thou that art firm in truth, do thou not indulge in sorrow, thou that hast these invincible heroes, these slayers of foes, for thy brothers. Arjuna and Bhimasena are each endued with the energy of the Wind and the Fire. The twin sons of Madri also are each as valiant as the Chief of the celestials himself. From the good understanding that exists between us, do thou set me also to this task. Even I, O son of Pandu, will fight with Bhishma. Directed by thee, O great king, what is there that I may not do in great battle. Challenging that bull among men, viz., Bhishma, I will slay him in battle, in the very sight of the Dhartarashtras, if Phalguni doth not wish to slay him. If, O son of Pandu, thou seest victory to be certain on the slaughter of the heroic Bhishma, even, I, on a single car, will slay that aged grandsire of the Kurus. Behold, O king, my prowess, equal to that of the great Indra in battle. I will overthrow from his car that warrior who always shooteth mighty weapons. He that is an enemy of the sons of Pandu, without doubt, is my enemy also. They, that are yours, are mine, and so they, that are mine, are yours. Thy brother (Arjuna) is my friend, relative, and disciple. I will, O king, cut off my own flesh and give it away for the sake of Arjuna. And this tiger among men also can lay down his life for my sake. O sire, even this is our understanding, viz., that we will protect each other. Therefore, command me, O king, in what way I am to fight. Formerly, at Upaplavya, Partha had, in the presence of many persons, vowed, saying, 'I will slay the son of Ganga.' These words of the intelligent Partha should be observed (in practice). Indeed, if Partha requests me without doubt I will fulfill that vow. Or, let it be the task of Phalguni himself in battle. It is not heavy for him. He will slay Bhishma, that subjugator of hostile cities. If excited in battle, Partha can achieve feats that are incapable of being achieved by others. Arjuna can slay in battle the very gods exerting themselves actively, along with the Daityas and the Danavas. What need be said of Bhishma, therefore, O king? Endued with great energy, Bhishma, the son of Santanu, is now of perverted judgment, of intelligence decayed, and of little sense, without doubt, he knoweth not what he should do.'
"Hearing these words of Krishna, Yudhishthira said, 'It is even so, O thou of mighty arms, even as thou sayest, O thou of Madhu's race. All these together are not competent to bear thy force. I am sure of always having whatever I desire, when, O tiger among men, I have thyself staying on my side. O foremost of victorious persons, I would conquer the very gods with Indra at their head, when, O Govinda, I have thee for my protector. What need I say, therefore, of Bhishma, though he is a mighty car-warrior? But, O Krishna, I dare not, for my own glorification, falsify thy words. Therefore, O Madhava, as promised before by thee, render me aid without fighting for me. In this battle an agreement was made by me with Bhishma. He said,--I will give thee counsel, but fight I shall never for thee, since I shall have to fight for Duryodhana's sake. Know this for truth. Therefore, O Lord, Bhishma may give me sovereignty by giving me good counsel, O Madhava. Therefore, O slayer of Madhu, all of us accompanied by thee, will once more repair unto Devavrata, for asking him about the means of his own death. All of us then, O best of persons, together going to Bhishma without delay, will speedily ask him of Kuru's race his advice. O Janardana, he will truly give us beneficial counsel; and O Krishna, I will do in battle what he will say. Of austere vows, he will give us counsel, as also victory. We were children and orphans. By him were we reared. O Madhava, him, our aged grandsire, I wish to day,--him, the sire of our sire. Oh, fie upon the profession of a Kshatriyas.'
Sanjaya continued, "Hearing these words, O king, he of Vrishni's race said unto Yudhishthira, 'O thou of great wisdom, these words of thine, O king, are to my taste. Bhishma, otherwise called Devavrata, is skilled in weapons. With only his glances he can consume the foe. Repair unto that son of the Ocean-going (Ganga), for asking him about the means of his death. Asked by thee, in particular, he will certainly say the truth. We will, therefore, proceed for questioning the Kuru grandsire. Repairing unto the reverend son of Santanu, we will, O Bharata, ask him his advice and according to the advice that he will give us we will fight with the foe.' Having thus deliberated, O elder brother of Pandu, the heroic sons of Pandu, and the valiant Vasudeva, all proceeded together towards the abode of Bhishma, casting aside their coats of mail and weapons and entering then his tent, they all bowed to him, bending their heads. And the sons of Pandu, O king, worshipping that bull of Bharata's race, and bowing unto him with their heads, sought his protection. The Kuru grandsire, the mighty-armed Bhishma, then addressed them, saying, 'Welcome art thou, O thou of Vrishni's race. Welcome art thou, O Dhananjaya. Welcome to thee, O king Yudhishthira the just, Ad to thee, O Bhima. Welcome to you also, ye twins. What am I to do now for enhancing your joy? Even if it be exceedingly difficult of achievement, I will yet do it with all my soul. Unto the son of Ganga who thus repeatedly spoke unto them with such affection, king Yudhishthira, with a cheerful heart, lovingly said, these words, 'O thou that art conversant with everything, how shall we obtain victory, and how shall we acquire sovereignty? How also may this destruction of creatures be stopped? Say all these unto me, O lord. Tell us the means of thy own death. How, O hero, shall we be able to bear thee in battle? O grandsire of the Kurus, thou givest not thy foes even a minute hole to pick in thee. Thou art seen in battle with thy bow ever drawn to a circle. When thou takest thy shafts, when aimest them, and when drawest the bow (for letting them off), no one is able to mark. O slayer of hostile heroes, constantly smiting (as thou dost) cars and steeds and men and elephants, we behold thee on thy car, O mighty-armed one, to resemble a second Sun. What man is there, O bull of Bharata's race, who can venture to vanquish thee, scattering showers of arrows in battle, and causing a great destruction. Tell me, O grandsire, the means by which we may vanquish thee in battle, by which sovereignty may be ours, and lastly, by which my army may not have to undergo such destruction. Hearing these words, Santanu's son, O elder brother of Pandu, said unto the son of Pandu, 'As long as I am alive, O son of Kunti, victory cannot be yours in battle, O thou of great wisdom. Truly do I say this unto thee. After, however, I am vanquished in fight, ye may have victory in battle, ye sons of Pandu. If, therefore, ye desire victory in the battle, smite me down without delay. I give you permission, ye sons of Pritha, strike me as ye please. I am thus known to you in what I regard to be a fortunate circumstance.[472] After I am slain, all the rest will be slain. Therefore, do as I bid'.
"Yudhishthira said, 'Tell us the means by which we may vanquish thee in battle, thee that art, when excited with wrath in the fight, like unto the Destroyer himself armed with mace. The wielder of the thunder-bolt may be vanquished or Varuna, or Yama. Thou, however, art incapable of being defeated in battle by even the gods and Asuras united together, with Indra at their head.'
"Bhishma said, 'That, O son of Pandu, is true, which thou sayest. O thou, of mighty arms. When with weapons and my large bow in hand I contend carefully in battle, I am incapable of being defeated by the very gods and the Asuras with Indra at their head. If, however, I lay aside my weapons, even these car-warriors can slay me. One that hath thrown away his weapons, one that hath fallen down, one whose armour hath slipped off, one whose standard is down, one who is flying away, one who is frightened, one who says--I am thine--one who is a female, one who beareth the name of a female, one no longer capable of taking care of one's self, one who hath only a single son, or one who is a vulgar fellows,--with these I do not like to battle. Hear also, O king, about my resolve formed before. Beholding any inauspicious omen I would never fight. That mighty car-warrior, the son of Drupada, O king, whom thou hast in thy army, who is known by the name of Sikhandin, who is wrathful in battle, brave, and ever victorious, was a female before but subsequently obtained manhood. How all this took place, ye all know it truly. Brave in battle and clad in mail, let Arjuna, keeping Sikhandin before him, attack me with his sharp shafts. When that inauspicious omen will be there, especially in the form of one that was a female before, I will never seek, though armed with bow and arrow, to strike him. Obtaining that opportunity, let Dhananjaya the son of Pandu quickly pierce me on every side with his shafts, O bull of Bharata's race. Except the highly blessed Krishna, and Dhananjaya the son of Pandu, I do not behold the person in the three worlds who is able to slay me while exerting myself in battle. Let Vibhatsu, therefore, armed with weapons, struggling carefully in battle, with his excellent bow in hand, placing (Sikhandin or) something else before, throw, me down (from my car). Then the victory will be certain. Do this, O great king, even this that I have said unto thee, O thou of excellent vows. Thou wilt then be able to slay all Dhartarashtras assembled together in battle.'
Sanjaya continued, "The Parthas then, having ascertained all this went back to their tents, saluting the Kuru grandsire, viz., the high-souled Bhishma. After Ganga's son, prepared to go to the other world, had said this, Arjuna. burning with grief and his face suffused in shame, said these words, 'How, O Madhava, shall I fight in battle with the grandsire who is my senior in years, who is possessed of wisdom and intelligence, and who is the oldest member of our race? While sporting in days of childhood, O Vasudeva, I used to smear the body of this high-souled and illustrious one with dust by climbing on his lap with my own filthy body. O elder brother of Gada, he is the sire of my sire Pandu. While a child, climbing on the lap of this high-souled one I once called him father, I am not thy father but thy father's father, O Bharata!--even this is what he said to me (in reply) in my childhood. He who said so, Oh, how can he be slain by me. O, let my army perish. Whether, it is victory or death that I obtain I will never fight that high-souled person. (Even this is what I think). What dost thou think, O Krishna!'
"Vasudeva said, 'Having vowed the slaughter of Bhishma before, O Jishnu, how canst thou abstain from slaying him, agreeably to the duties of a Kshatriya? Throw down from his car, O Partha, that Kshatriya who is invincible in battle. Victory can never be yours without slaying Ganga's son. Even thus shall he go to the abode of Yama. This hath been settled before by the gods. That which hath been destined before, O Partha, must happen. It cannot be otherwise. None save thee, O invincible one, not even the wielder of the thunder-bolt himself, would be capable of fighting with Bhishma, who is like the Destroyer with wide-open mouth. Slay Bhishma, without any anxiety. Listen also to these words of mine that are what Vrihaspati of great intelligence had said unto Sakra in days of old. One should slay even an aged person endued with every merit and worthy of reverence if he cometh as a foe, or, indeed any other who approacheth for destroying one's self--O Dhananjaya, this is the eternal duty sanctioned for the Kshatriya, viz., that they should fight, protect subjects, and perform sacrifices, all without malice.'
"Arjuna said, 'Sikhandin, O Krishna, will certainly be the cause of Bhishma's death, for Bhishma, as soon as he beholds the prince of the Panchalas, abstains from striking. Therefore, keeping Sikhandin before him and at our head, we will, by that means, overthrow the son of Ganga. Even this is what I think. I will hold in check other great bowmen with my shafts. As regards Sikhandin, he will fight with Bhishma alone, that foremost of all warriors. I have heard from that chief of the Kurus that he would not strike Sikhandin, for having been born before as a woman he subsequently became a male person.'
Sanjaya continued, "Having settled this with Bhishma's permission, the Pandavas, along with Madhava, went away with rejoicing hearts. And then those bulls among men retired to their respective beds."
SECTION CIX
Dhritarashtra said, "How did Sikhandin advance against the son of Ganga in battle, and how did Bhishma also advance against the Pandavas? Say all this unto me, O Sanjaya!"
Sanjaya said, "Then all those Pandavas, towards the hour of sun-rise, with beat of drums and cymbals and smaller drums, and with the blare of conches of milky whiteness, all around, went out for battle, placing Sikhandin in their van. And they marched out, O king, having formed an array that was destructive of all foes. And Sikhandin, O monarch, was stationed in the very van of all the troops. And Bhimasena and Dhananjaya became the protectors of his car-wheels. And in his rear were the sons of Draupadi and the valiant Abhimanyu. And those mighty car-warriors, viz., Satyaki and Chekitana, became the protectors of the last. And behind them was Dhrishtadyumna protected by the Panchalas. Next to Dhrishtadyumna, behind, marched the royal lord Yudhishthira, accompanied by the twins, filling the air with leonine shouts, O bull of Bharata's race. Next behind him was Virata, surrounded by his own troops. Next to him marched Drupada, O mighty-armed one. And the five Kaikeya brothers and the valiant Dhrishtaketu, O Bharata, protected the rear of the Pandava army. Having disposed their vast army in such an array, the Pandavas rushed against thy host, prepared to cast away their lives. And similarly the Kauravas, O king, placing that mighty car-warrior Bhishma at the head of their whole host, proceeded against the Pandavas. And that invincible warrior was protected by thy mighty sons. Next behind them was the great bowman Drona, as also his mighty son (Aswatthaman). Next behind was Bhagadatta surrounded by his elephant division. And behind Bhagadatta were Kripa and Kritavarman. Behind them were Sudakshina the mighty ruler of the Kamvojas, and Jayatsena, the king of the Magadhas, and Suvala's son and Vrihadvala. And similarly, many other kings, that were all great bowmen, protected the rear of thy host, O Bharata. As each day came, Bhishma the son of Santanu, formed arrays in battle, sometimes after the manner of the Asuras, sometimes after that of the Pisachas, and sometimes after that of the Rakshasas. Then commenced the battle between thy troops, O Bharata, and theirs, both parties smiting one another and increasing the population of Yama's kingdom. And the Parthas with Arjuna at their head, placing Sikhandin in the van, proceeded against Bhishma in that battle, scattering diverse kinds of arrows. And then, O Bharata afflicted by Bhishma with his shafts, (many of) thy warriors, profusely bathed in blood, repaired to the other world. And Nakula and Sahadeva, and the mighty car-warrior Satyaki, approaching thy army, began to afflict it with great vigour. Thus slaughtered in battle, O bull of Bharata's race, thy warriors were unable to resist that vast host of the Pandavas. Then thy host, vigorously afflicted by great car-warriors and thus slaughtered by them everywhere, fled away on all sides. Slaughtered with sharp shafts by the Pandavas and the Srinjayas they found not a protector, O bull of Bharata's race."
Dhritarashtra said, "Tell me, O Sanjaya, what the valiant Bhishma, excited with rage, did in battle, upon beholding my host afflicted by the Parthas. O sinless one, tell me how that hero, that chastiser of foes, rushed against the Pandavas in battle, and slaughtered the Somakas."
Sanjaya said, "I will tell thee, O king, what thy sire did when thy sons' host was afflicted by the Pandavas and the Srinjayas. With cheerful hearts, the brave sons of Pandu, O elder brother of Pandu, encountered thy son's host, slaughtering (all whom they met). That carnage, O chief of men, of human beings, elephants and steeds, that destruction by the foe of thy army in battle, Bhishma could not brook. That invincible and great bowman, then, reckless of his very life poured upon the Pandavas, the Panchalas, and the Srinjayas, showers of long shafts and calf-toothed and crescent-shaped arrows. And with weapons, O monarch, he checked with his shafts and with showers of other weapons, both offensive and defensive, all sped with energy and wrath, the five foremost of mighty car-warriors of the Pandavas, who had been struggling vigorously in battle. Excited with wrath, he slaughtered in that battle countless elephants and steeds. And that bull among men, O monarch, throwing down many car-warriors from their cars,[473] and horsemen from their horses, and crowds of foot soldiers, and elephant-warriors from the backs of the beasts they rode, struck terror into the foe. And the Pandava warriors all rushed together upon Bhishma singly, upon that mighty car-warrior struggling in battle with great activity, like the Asuras rushing together upon him with the thunderbolt in hand. Shooting on all sides his whetted arrows whose touch resembled that of Indra's thunder, he seemed to the enemy to have assembled a terrible visage. While fighting in that battle, his large bow, resembling that of Sakra himself, seemed to be always drawn to a circle. Beholding those feats in battle, thy sons, O monarch, filled with exceeding wonder, worshipped the grandsire. The Parthas cast their eyes, with cheerless hearts, upon thy heroic sire struggling in battle, like the celestials upon (the Asura) Viprachitti (in days of old).[474] They could not resist that warrior who then resembled the Destroyer himself with wide-open mouth. In that battle on the tenth day, Bhishma, with his sharp shafts, consumed the division of Sikhandin like a conflagration consuming a forest. Him resembling an angry snake of virulent poison, or the Destroyer urged by Death himself, Sikhandin pierced with three shafts in the centre of the chest. Deeply pierced therewith, Bhishma saw that it was Sikhandin (who was piercing him). Excited with wrath, but unwilling (to fight with Sikhandin) Bhishma laughingly said, 'Whether thou choosest to strike me or not, I will never fight with thee. Thou art that Sikhandin still which the Creator had made thee first',[475] Hearing these words of his, Sikhandin, deprived of his senses by wrath, and licking the corners of his mouth addressed Bhishma in that battle, saying, 'I know thee, O mighty-armed one, to be the exterminator of the Kshatriya race. I have heard also of thy battle with Jamadagni's son. I have also heard much of thy super-human prowess. Knowing thy prowess I will still fight with thee today. For doing what is agreeable to the Pandavas and is agreeable to my own self, O chastiser of foes, I will today fight with thee in battle, O best of men. I will, of a certainty, slay thee. I swear this before thee by my troth! Hearing these words of mine, do that which thou shouldst. Whether thou choosest to strike me or not, thou shall not escape me with life. O thou that art ever victorious, O Bhishma, look thy last on this world.
Sanjaya continued, "Having said so, Sikhandin in that battle pierced Bhishma with five straight shafts, having already pierced him with his wordy shafts. Hearing those words of his, the mighty car-warrior Arjuna, regarding Sikhandin to be Bhishma's Destroyer, urged him on, saying, 'I will fight behind thee, routing the foe with my shafts. Excited with fury, rush thou against Bhishma of terrible prowess. The mighty Bhishma will not be able to afflict thee in battle. Therefore, O mighty-armed one, encounter Bhishma with vigor. If, O sire, thou returnest today without slaying Bhishma, thou wilt, with myself, be an object of ridicule to the world. Seek to do that in battle by which, O hero, we may not incur ridicule in this great battle. Stay the grandsire. O thou of great strength, I will protect thee in this battle, checking all the car-warriors (of the Kuru army). Do thou slay the grandsire. Drona, and Drona's son, and Kripa, and Suyodhana, and Chitrasena, and Vikarna, and Jayadratha the ruler of the Sindhus, Vinda and Anuvinda. of Avanti, and Sudakshina the ruler of the Kamvojas, and the brave Bhagadatta, and the mighty king of the Magadhas, and Somadatta's son, and the brave Rakshasas who is Rishyasringa's son and the ruler of the Trigartas, alone with all the other great car-warriors (of the Kuru army). I will check like the continent resisting the surging sea. Indeed, I will hold in check all the mighty warriors of the Kuru army assembled together and battling with us. Do thou slay the grandsire.'
SECTION CX
Dhritarashtra said, "How did Sikhandin the prince of the Panchalas, excited with wrath, rushed in battle against the grandsire, viz., Ganga's son of righteous soul and regulated vows. What mighty car-warriors of the Pandavas army, upraised weapons, desirous of victory, and exerting themselves with activity, protected Sikhandin on that occasion which required great activity? How also did Bhishma the son of Santanu, endued with great energy, fight on that tenth day of battle with the Pandavas and the Srinjayas? I cannot brook the idea of Sikhandin encountering Bhishma in battle. (Indeed, when Sikhandin attacked Bhishma), was Bhishma's car or his bow broken?"
Sanjaya said, "While fighting in that battle, O bull of Bharata's race, neither the bow nor the car of Bhishma had suffered any injury. He was then slaying the foe with straight shafts. Many thousands of mighty car-warriors belonging to thy army, as also elephants, O king, and steeds well harnessed, proceeded for battle, with the grandsire in the van. Agreeably to his vow, O thou of Kuru's race, the ever-victorious Bhishma was incessantly engaged in slaughtering the troops of the Parthas. The Panchalas and the Pandavas were unable to bear that great bowman battling (with them) and slaying his foes with his shafts. When the tenth day came, the hostile army was torn into pieces by Bhishma with his shafts by hundreds and thousands. O elder brother of Pandu, the sons of Pandu were incapable of defeating in battle the great bowman Bhishma who resembled the Destroyer himself armed with the lance.
"Then, O king, the unvanquished Vibhatsu or Dhananjaya, who was capable of drawing the bow with even the left hand, came to that spot, frightening all the car-warriors. Roaring loudly like a lion, and repeatedly drawing the bow-string, and scattering showers of arrows, Partha careered on the field of battle like Death himself. Frightened at those roars of his, thy warriors, O bull of Bharata's race, fled away in terror, like smaller animals, O king, at the sound of the lion. Beholding the son of Pandu crowned with victory and thus afflicting that host, Duryodhana, himself under the influence of terror addressed Bhishma and said, 'You son of Pandu, O sire, with white steeds (yoked unto his car), and having Krishna for his charioteer, consumeth all my troops like a conflagration consuming a forest. Behold, O son of Ganga, all troops, slaughtered by Pandu's son in battle, are, O foremost of warriors, fleeing away. Indeed, as the herdsman belaboureth his cattle in the forest, even so, O scorcher of foes is my army being belaboured. Broken and driven away on all sides by Dhananjaya with his shafts, the invincible Bhima is also routing that (already broken) host of mine. And Satyaki, and Chekitana, and the twin sons of Madri, and the valiant Abhimanyu,--these also are routing my troops. The brave Dhrishtadyumna, and the Rakshasa Ghatotkacha also, are vigorously breaking and driving away my army in this fierce conflict. Of these troops that are being slaughtered by all those mighty car-warriors, I do not see any other refuge in the matter of their staying and fighting on the field, O Bharata, save thee, O tiger among men, that art possessed of prowess equal to that of the celestials, Therefore, receive thou those great car-warriors without delay, and be thou the refuge of these afflicted troops. Thus addressed by him, O king, thy sire Devavrata, the son of Santanu, reflecting for a moment and settling what he should do, said these words unto thy son, comforting him (therewith), 'O Duryodhana, listen calmly to what I say, O king, O thou of great might, formerly I vowed before thee that slaying every day ten thousand high-souled Kshatriyas, I would come back from the battle. I have fulfilled that vow, O bull of Bharata's race! O thou of great might, today I will achieve even a great feat. Today I will either sleep myself being slain, or, I will slay the Pandavas. O tiger among men, I will today free myself from the debt I owe thee,--the debt, O king, arising out of the food, thou gavest me,--by casting away my life at the head of thy army.' Having said these words, O chief of the Bharatas, that invincible warrior, scattering his shafts among the Kshatriyas, attacked the Pandava host. And the Pandavas then, O bull of Bharata's race, began to resist the son of Ganga staying in the midst of his forces and excited with wrath like a snake of virulent poison. Indeed, O king, on that tenth day of the battle, Bhishma, displaying his might, slew, O son of Kuru's race, hundreds of thousands. And he drained the energies of those royal and mighty car-warriors that were the foremost among the Panchalas, like the Sun sucking up the moisture (of the earth) with his rays. Having slain ten thousand elephants of great activity and ten thousand steeds also, O king, along with their riders, and full two hundred thousands of foot-soldiers, that best of men, viz., Bhishma, shone resplendent in battle like a fire without a curl of smoke. And no one amongst the Pandavas was capable of even looking at him who then resembled the burning Sun staying in the northern solstice. The Pandavas, however, though afflicted in battle by that great bowman, still rushed, accompanied by the mighty car-warriors of the Srinjayas, for slaughtering him. Battling with myriads upon myriads around him, Santanu's son Bhishma then looked like the cliff of Meru covered on all sides with masses of clouds. Thy sons, however, stood, surrounding Bhishma on all sides with a large force (for protecting him). Then commenced a fierce battle (between the Kurus and the Pandavas)."
SECTION CXI
Sanjaya said, "Arjuna then, O king, beholding the prowess of Bhishma in battle, addressed Sikhandin saying, 'Proceed towards the grandsire. Thou shouldst not entertain the slightest fear of Bhishma today. Even I will throw him down from his excellent car by means of my sharp shafts'. Thus addressed by Partha, Sikhandin, O bull of Bharata's race, having heard those words, rushed at the son of Ganga. And so Dhrishtadyumna also, O king, and the mighty car-warrior Abhimanyu, having heard those words of Partha, joyfully rushed at Bhishma. And old Virata and Drupada, and Kuntibhoja also, clad in mail, rushed at Bhishma in the very sight of thy son. And Nakula, Sahadeva, and the valiant king Yudhishthira also, and all the rest of the warriors, O monarch, rushed against Bhishma. As regards thy warriors O king, that rushed, according to the measure of their might and courage, against those mighty car-warriors (of the Pandava army) united together, listen to me as I speak (of them) unto thee. Like a young tiger attacking a bull, Chitrasena, O king, rushed against Chekitana who in that battle was proceeding for getting at Bhishma. Kritavarman, O king, resisted Dhrishtadyumna who had reached the presence of Bhishma and who was exerting himself with great activity and vigour in that battle. Somadatta's son, O monarch, with great activity, resisted Bhimasena excited with fury and desirous of slaying Bhishma. Similarly Vikarna, desirous of (protecting) Bhishma's life, resisted the brave Nakula who was scattering innumerable arrows around. And so, O king, Kripa the son of Saradwat, excited with rage, resisted Sahadeva proceeding towards Bhishma's car. And the mighty Durmukha rushed at that Rakshasa of cruel deeds, viz., the mighty son of Bhishmasena, desirous of Bhishma's slaughter. Thy son Duryodhana himself resisted Satyaki proceeding to battle. Sudakshina the ruler of the Kamavojas, O king, resisted Abhimanyu, O monarch, who was proceeding towards Bhishma's car. And Aswatthaman, O king, excited with rage, resisted old Virata and Drupada, those two chastisers of foes united together. And Bharadwaja's son, exerting himself with vigour in battle, resisted the eldest Pandava, that is to say, king Yudhishthira the just, who was desirous of Bhishma's death. And that great bowman, viz., Dussasana, in that battle, resisted Arjuna who was rushing with great speed, with Sikhandin before him, desirous of coming upon Bhishma, O monarch, and illuminating the ten quarters (with his bright weapons). And other warriors of thy army resisted in that great battle other mighty car-warriors of the Pandavas proceeding against Bhishma. Dhrishtadyumna, that mighty car-warrior, excited with rage, rushed against Bhishma alone and addressing the troops, repeatedly said in a loud voice, 'There, Arjuna, that delighter of Kuru's race, is proceeding against Bhishma in battle. Rush ye against Ganga's son. Be not afraid. Bhishma will not be able to attack you in battle.[476] Vasava himself cannot venture to fight with Arjuna in battle. What therefore, need be said of Bhishma who, though possessed of bravery in battle, is feeble and old." Hearing these words of their commander, the mighty car-warriors of the Pandava army, filled with joy, rushed towards the car of Ganga's son. Many foremost of men, however, of thy army cheerfully received and resisted those heroes coming towards Bhishma like impetuous mass of living energy. That mighty car-warrior, Dussasana, abandoning all fears, rushed against Dhananjaya, desirous of protecting the life of Bhishma. And so the heroic Pandavas also, O king, rushed in. battle against thy sons, those mighty car-warriors, stationed about Bhishma's car. And then, O king we beheld a highly wonderful incident, viz., that Partha, having proceeded as far as Dussasana's car, could not advance further. As the continent resists the surging sea, even so did thy son (Dussasana) resist the angry son of Pandu. Both of them were foremost of car-warriors. Both of them, O Bharata, were invincible. Both of them, in beauty and splendour, O Bharata, resembled the Sun or the Moon. Both of them were excited with wrath. And each of them desired to slay the other. And they encountered each other in dreadful battle like Maya and Sakra in days of old. And Dussasana, O king, in that battle pierced the son of Pandu with three shafts and Vasudeva with twenty. Then Arjuna, excited with rage upon beholding him of Vrishni's race thus afflicted, pierced Dussasana with a hundred shafts. These, penetrating through the latter's armour, drank his blood in that battle. Then Dussasana, excited with wrath, pierced Partha with five shafts. And once more, O chief of the Bharatas, he pierced Arjuna in the forehead with three sharp shafts. And with those shafts sticking to his forehead, the son of Pandu looked beautiful in that battle, like Meru, O king with its tall crests. That great bowman, viz., Partha, then thus deeply pierced by thy son wielding the bow, looked resplendent in that battle like a flowering Kinsuka. The son of Pandu then, excited with rage, afflicted Dussasana, like Rahu inflamed with rage on the fifteenth day of the lighted fortnight afflicting the Moon at full. Thus afflicted by that mighty warrior, thy son, O king, pierced Partha in that battle with many shafts whetted on stone and winged with the features of the Kanka bird. Then Partha, cutting off Dussasana's bow and splitting his car with three shafts, sped at him many fierce arrows resembling the darts of Death. Thy son, however, cut off all those shafts of Partha exerting himself with vigour before they could reach him. All this seemed highly wonderful. Then thy son pierced Partha with many shafts of great sharpness. Then Partha, excited with rage in that battle, placed on his bowstring a number of shafts whetted on stone and furnished with wings of gold and aiming them, sped them all at his foe. These, O king, penetrated the body of that high-souled warrior, like swans, O monarch, diving into a lake. Thus afflicted by the high-souled son of Pandu, thy son avoiding Partha, quickly proceeded to the car of Bhishma. Indeed, Bhishma then became an island unto him who was thus sinking into fathomless waters. Regaining consciousness then, thy son, O monarch, endued with heroism and prowess, once more began to resist Partha with sharp arrows like Purandara resisting (the Asura) Vritra. Of huge form, thy son began to pierce Arjuna, but the latter was scarcely pained (at all this)."
SECTION CXII
Sanjaya said, "The mighty bowman (Alamvusha) the son of Rishyasringa, in that battle, resisted Satyaki clad in mail and proceeding towards Bhishma. He of Madhu's race, however, O king, excited with wrath, pierced the Rakshasa with nine arrows, smiling the while, O Bharata. And so the Rakshasa also, O king, excited with wrath, afflicted him of Madhu's race, viz., that bull of Sini's line, with nine arrows. Then Sini's grandson, that slayer of hostile heroes, of Madhu's race, excited with rage, sped in that battle a profusion of arrows at the Rakshasa. Then that mighty-aimed Rakshasa pierced Satyaki, of prowess incapable of being baffled, with many sharp arrows, and uttered a loud shout. Then he of Madhu's race, endued with great energy, though deeply pierced by the Rakshasa in that battle, still, relying upon his prowess, laughed (at his wounds) and uttered loud roars. Then Bhagadatta, excited with rage, afflicted him of Madhu's race in that battle with many sharp arrows like a guide piercing a huge elephant with the hook. Then that foremost of car-warriors, viz., the grandson of Sini, abandoning the Rakshasa in battle, sped many straight shafts at the ruler of the Pragjyotishas. The ruler of the Pragjyotishas then, with a broad-headed arrow of great sharpness, displaying great lightness of hand, cut off, the large bow of Satyaki. Then that slayer of hostile heroes, excited with rage and taking up another bow of greater impetus, pierced Bhagadatta in that battle with many sharp arrows. That mighty bowman, viz., Bhagadatta, then deeply pierced, began to lick the corners of his mouth. And he then hurled at his foe, in that dreadful battle, a tough dart, made wholly of iron, decked with gold and stones of lapis lazuli, and fierce as the rod of Yama himself. Sped with the might of Bhagadatta's arm and coursing towards him impetuously, Satyaki, O king, cut that dart in twain by means of his shafts. Thereupon that dart fell down suddenly, like a great meteor shorn of its splendour. Beholding the dart baffled, thy son (Duryodhana), O monarch, surrounded him of Madhu's race with a large number of cars. And seeing that mighty car-warrior among the Vrishnis thus surrounded, Duryodhana, angrily addressing all his brothers, said, 'Take such steps, ye Kauravas, that Satyaki may not, in this battle, escape you and this large division of cars, with life. If he be slain, the vast host of the Pandavas may be regarded as slain also.' Accepting Duryodhana's words with the answer--So be it,--those mighty car-warriors fought with Sini's grandson in the view of Bhishma. The mighty ruler of the Kamvojas, in that battle, resisted Abhimanyu who was proceeding against Bhishma. The son of Arjuna, having pierced the king with many straight shafts,[477] once more pierced that monarch, O monarch, with four and sixty shafts. Sudakshina, however, desirous of Bhishma's life, pierced Abhimanyu in that battle with five arrows and his charioteer with nine. And the battle that took place there, in consequence of the meeting of those two warriors, was fierce in the extreme. That grinder of foes Sikhandin, then rushed at the of Ganga. Old Virata and Drupada, those mighty car-warriors, both excited with rage, rushed to battle with Bhishma, resisting the large host of the Kauravas as they went. That best of car-warriors, viz., Aswatthaman, excited with rage, encountered both those warriors. Then commenced a battle, O Bharata, between him and them. Virata then, O chastiser of foes, struck, with broad-headed shafts, that mighty bowman and ornament of battle, viz., Drona's son, as the latter advanced against them. And Drupada also pierced him with three sharp shafts. Then the preceptor's soil, Aswatthaman, coming upon those mighty warriors thus striking him, viz., the brave Virata and Drupada both proceeding towards Bhishma, pierced them both with many shafts. Wonderful was the conduct that we then beheld of those two old warriors, inasmuch as they checked all those fierce shafts shot by Drona's son. Like an infuriate elephant in the forest rushing against an infuriate compeer, Kripa, the son of Saradwat, proceeded against Sahadeva who was advancing upon Bhishma. And Kripa, brave in battle, quickly struck that mighty car-warrior, viz., the son of Madri, with seventy shafts decked with gold. The son of Madri, however, cut Kripa's bow in twain by means of his shafts. And cutting off his bow, Sahadeva then pierced Kripa with nine arrows. Taking up then, in that battle, another bow capable of bearing a great strain Kripa, excited with rage and desirous of Bhishma's life, cheerfully struck Madri's son in that battle with ten shafts. And so the son of Pandu, in return, desirous of Bhishma's death, excited with rage, struck the wrathful Kripa in the chest (with many shafts). And then occurred there a terrible and fierce battle. That scorcher of foes, viz., Vikarna, desirous of saving the grandsire Bhishma, excited with rage in that battle, pierced Nakula with sixty arrows. Nakula also, deeply pierced by thy intelligent son, pierced Vikarna in return with seven and seventy shafts. There those two tigers among men, those two chastisers of foes, those two heroes, struck each other for the sake of Bhishma, like two bovine bulls in a fold. Thy son Durmukha, endued with great prowess, proceeded, for the sake of Bhishma, against Ghatotkacha advancing to battle and slaughtering thy army as he came. Hidimva's son, however, O king, excited with rage, struck Durmukha, that chastiser of foes, in the chest a straight shaft. The heroic Durmukha then, shouting cheerfully, pierced Bhimasena's son on the field of battle with sixty shafts of keen points. That mighty car-warrior, viz., the son of Hridika resisted Dhrishtadyumna, that foremost of car-warriors, who was advancing to battle from desire of Bhishma's slaughter. The son of Prishata, however, having pierced Kritavarman with five shafts made wholly of iron, once more, struck him quickly in the centre of the chest fifty shafts. And similarly, O king, Prishata's son struck Kritavarman with nine sharp and blazing shaft, winged with the feathers of the Kanka bird. Encountering each other with great vigour, the battle that took place between them for Bhishma's sake was as fierce as that between Vritra and Vasava. Against Bhimasena who was advancing upon the mighty Bhishma, proceeded Bhurisravas with great speed, saying,--Wait, Wait,--And the son of Somadatta struck Bhima in the centre of the chest with an arrow of exceeding sharpness and golden wings in that battle. And the valiant Bhimasena, with that arrow on his chest, looked beautiful, O best of kings, like the Krauncha mountain in days of old with the dart of Skanda. And those two bulls among men, enraged in battle, shot at each other shafts brightly polished by their forgers and endued with effulgence of the Sun. Bhima, longing for Bhishma's death, fought with the mighty son of Somadatta, and the latter, desirous of Bhishma's victory, fought with the former, each carefully seeking to counteract the other's feats. Bharadwaja's son resisted Yudhishthira the son of Kunti, who, accompanied by a large force, was coming towards Bhishma. Hearing the rattle of Drona's car, O king, that resembled the roar of the clouds, the Prabhadrakas, O sire, began to tremble. That large force, of Pandu's son, resisted by Drona in battle, could not, exerting vigorously, advance even one step. Thy son Chitrasena, O king, resisted Chekitana of wrathful visage who was exerting vigorously for coming upon Bhishma. Possessed of great prowess and great dexterity of hand, that mighty car-warrior for the sake of Bhishma, battled with Chekitana, O Bharata, according to the utmost of his power. And Chekitana also fought with Chitrasena to the utmost of his power. And the battle that took place there in consequence of the meeting of those two warriors, was exceedingly fierce. As regards Arjuna, although he was resisted by all means, O Bharata, he still compelled thy son to turn back and then crushed thy troops. Dussasana however, to the utmost stretch of his power, began to resist Partha, wishing, O Bharata, to protect Bhishma. The army of thy son, O Bharata, undergoing such slaughter, began to be agitated here and there by many foremost car-warriors (of the Pandava)."
SECTION CXIII
Sanjaya said, "The heroic Drona, that great bowman endued with the prowess of an infuriate elephant, that foremost of men possessed of great might, taking up his large bow which was capable [of] checking even an infuriate elephant, and shaking it (in his hands), was engaged in afflicting the Pandava ranks, having penetrated into their midst. That valiant warrior acquainted with every omen, beholding the omens on all sides, addressed his son who also was scorching the hostile ranks and said these words, 'This is that day, O son, on which the mighty Partha, desirous of slaying Bhishma in battle, will exert himself to the best of his might. My arrows are coming out (of the quiver, of their own accord). My bow seems to yawn. My weapon seems unwilling to obey my behests, and my heart also is cheerless. Animals and birds are uttering fearful and incessant cries. Vultures seem to disappear beneath the feet of the Bharata troops. The Sun himself seems to have lost hue. The quarters are all ablaze. The Earth seems to shriek, inspire fear, and tremble everywhere. Kankas, and vultures, and cranes are frequently crying. Jackals are uttering inauspicious and fierce yells foreboding great danger. Large meteors seem to fall from the centre of the solar disc. The constellation called Parigha, with a trunkless form, appeareth around the Sun. The solar and the lunar discs have become awful, foreboding great danger to Kshatriyas about the mangling of their bodies. The idols of the Kuru king in his temples tremble and laugh and dance and weep. The illustrious Moon riseth with his horns downward. The bodies of the kings belonging to the Kuru army all seem to be pale, and though clad in mail, are shorn of splendour. The loud blare of Panchajanya and the twang of Gandiva are heard on all sides of both the armies. Without doubt, Arjuna, relying upon his great weapons and avoiding other warriors will advance upon the grandsire. The pores of my body are contracting, and my heart also is depressed, thinking, O mighty-armed one, of the encounter between Bhishma and Arjuna. Keeping on his fore the Panchala prince of sinful soul and conversant with deceit, Partha is proceeding towards Bhishma for battle. Bhishma said before that he would not slay Sikhandin. By the Creator had that one been made female, though through chance he subsequently became a male person. That mighty son of Yajnasena is also an inauspicious omen (by himself). The son of the Ocean-going (Ganga) will not strike that person of inauspicious self. Thinking of this, viz., that Arjuna, excited with wrath, is about to fall upon the aged Kuru grandsire, my heart is exceedingly depressed. The wrath of Yudhishthira, an encounter between Bhishma and Arjuna in battle, and an endeavour like this (of the shooting of weapons) by myself,--these (three) are certainly fraught with great harm to creatures. Arjuna is endued with great energy; he is powerful, brave, accomplished in weapons, and possessed of valour that is very active. Capable of shooting his arrows to a great distance and shooting them with force, he is, besides, acquainted with omens, Endued with great might and intelligence, and above fatigue, that foremost of warriors is incapable of defeat by the very gods with Vasava at their head. The son of Pandu possesses terrible weapons and is ever victorious in battle. Avoiding his path, go thou to battle (for Bhishma's victory) O thou of rigid vows.[478] Today in this dreadful battle thou wilt behold a great carnage. The beautiful and costly coats of mail, decked with gold, of brave warriors will be pierced with straight shafts. And the tops of standards, and bearded javelins, and bows, and bright lances of sharp points, and darts bright with gold, and the standards on the backs of elephants, will all be cut off by Kiritin in wrath. O son, this is not the time when dependants should take care of their lives. Go to battle, keeping heaven before thee, and for the sake of fame and victory. There, the ape-bannered (Arjuna) crosseth on his car the river of battle that is awful and incapable of being easily crossed, and hath cars, elephants, and steeds, for its eddies. Regard for Brahmanas, self-restraint, liberality, asceticism, and noble conduct, are seen in Yudhishthira alone who hath for his brothers Dhananjaya, and the mighty Bhimasena, and the twin sons of Madri by Pandu, and who hath Vasudeva of the Vrishni race for his protector. The wrath, born of grief, of that Yudhishthira whose body hath been purified by the flames of penance, directed to the wicked-souled son of Dhritarashtra, is consuming this Bharata host. There cometh Partha, having Vasudeva for his protector, checking (as he cometh) this entire Dhartarashtra army. Behold, Kiritin is agitating this host like a large whale agitating the vast sea of crested waves. Hark, cries of distress and woe are heard in the van of the army. Go, encounter the heir of the Panchala king. As for myself, I will proceed against Yudhishthira. The heart of king Yudhishthira's very strong array is difficult of access. Inaccessible as the interior of the sea, it is guarded on all sides by Atirathas. Satyaki, and Abhimanyu and Dhrishtadyumna, and Vrikodara, and the twins, even these are protecting that ruler of men, viz., king Yudhishthira. Dark as the younger brother of Indra, and risen like a tall Sala, behold Abhimanyu advancing at the head of the (Pandava) host, like a second Phalguna! Take up thy mighty weapons, and with thy large bow in hand proceed against the royal son of Prishata (viz., Sikhandin), and against Vrikodara. Who is there that doth not wish his dear son to live for many years? Keeping the duties of a Kshatriya, however, before me, I am engaging thee (to this task). So Bhishma also, in this battle, is consuming the mighty host of the Pandavas. O son, he is, in battle, equal to Yama or Varuna himself.'"
SECTION CXIV
Sanjaya said, "Hearing these words of the high-souled Drona, Bhagadatta and Kripa and Salya and Kritavarman, and Vinda and Anuvinda of Avanti, and Jayadratha the ruler of the Sindhus, and Chitrasena and Vikarna and Durmarshana and others, these ten warriors of thy army, supported by a large host consisting of many nationalities, fought with Bhimasena, desirous of winning high renown in the battle for Bhishma's sake. And Salya struck Bhima with nine arrows, and Kritavarman struck him with three, and Kripa with nine. And Chitrasena and Vikarna and Bhagadatta, O sire, each struck him with ten arrows. And the ruler of the Sindhus struck him with three, and Vinda and Anuvinda of Avanti each struck him with five arrows. And Duryodhana struck that son of Pandu with twenty sharp arrows. Bhimasena, O king, pierced in return every one of those kings, those foremost of men in the world, those mighty car-warriors of the Dhartarashtra army, one after another. The brave Pandava, that slayer of hostile heroes, pierced Salya with seven arrows, and Kritavarman with eight. And he cut off Kripa's bow with arrow fixed thereon, O Bharata, in the middle, dividing it in twain. And after thus cutting off his bow, he pierced Kripa once more with seven arrows. And he struck Vinda and Anuvinda with three arrows each. And he pierced Durmarshana with twenty arrows, and Chitrasena with five, and Vikarna with ten, and Jayadratha with five. And once more striking the ruler of the Sindhus with three arrows, he uttered a loud shout, filled with joy. Then Gautama, that foremost of car-warriors, taking up another bow, angrily pierced Bhima with ten sharp shafts. Pierced with those ten shafts like a huge elephant with the hook, the valiant Bhimasena, O king, filled with wrath, struck Gautama in that battle with many shafts. Possessed of the splendour of Yama himself, as he appears at the end of the Yuga, Bhimasena then, with three arrows, despatched unto Death's domain the steeds of the ruler of the Sindhus as also his charioteer. Thereupon that mighty car-warrior, (viz., Jayadratha), quickly jumping down from that car whose steeds had been slain, shot in that battle many sharp-pointed shafts at Bhimasena. Then, O sire, with a couple of broad-headed arrows, he cut off, O chief of the Bharatas, the bow of the high-souled king of the Sindhus in the middle. His bow cut off, himself deprived of car, his steeds and charioteer slain, Jayadratha then, O king, quickly mounted on the car of Chitrasena. Indeed, the son of Pandu achieved in that battle a most wonderful feat, for piercing all those mighty car-warriors and holding them in check, he deprived, O sire, the ruler of the Sindhus of his car in the very sight of all the army. Salya could not brook to see the prowess that Bhimasena displayed, for saying unto him,--Wait, Wait,--he aimed some sharp arrows well-polished by the forger's hands, and pierced Bhima therewith in that battle. And Kripa and Kritavarman and the valiant Bhagadatta, and Vinda and Anuvinda of Avanti, and Chitrasena, and Durmarshana, and Vikarna, and the valiant ruler of the Sindhus also, in that battle,--These chastisers of foes, all quickly pierced Bhima for the sake of Salya. Bhima then pierced each of them in return with five arrows. And he pierced Salya then with seventy arrows and once more with ten. And Salya then pierced him with nine arrows and once more with five. And he pierced Bhimasena's charioteer also, deep in his vitals, with a broad-headed arrow. The valiant Bhimasena then, beholding his charioteer Visoka deeply pierced, sped three arrows at the arms and chest of the ruler of Madras. And as regards the other great bowmen, he pierced each of them in that battle With three straight arrows, and then uttered a loud roar like that of a lion. Each of those great bowmen then, exerting himself with vigour, deeply Pierced that son of Pandu skilled in battle, with three arrows in his vitals. That mighty bowman viz., Bhimasena, though pierced deeply, trembled not (but stood still) like a mountain drenched with torrents of rain by showering clouds. Then that mighty car-warrior of the Pandavas, filled with wrath, that celebrated hero, deeply, pierced the ruler of the Madras with three arrows. And he pierced the ruler of the Pragjyotishas, O king, in that battle, with a hundred arrows. Of great renown, he then pierced Kripa with many arrows, and then, displaying great dexterity, he cut off with a keen-edged shaft the bow, with arrow fixed thereon, of the high-souled Kritavarman. Then Kritavarman, that scorcher of foes, taking up another bow, struck Vrikodara between his eyebrows with a long arrow. Bhima, however, in that battle, having pierced Salya with nine arrows made wholly of iron, and Bhagadatta with three, and Kritavarman with eight, pierced each of the others with Gautama at their head, with two arrows. Those warriors also, in return, pierced him, O king, with sharp-pointed shafts. Though thus afflicted by those mighty car-warriors with all kinds of weapons, yet, regarding them all as straw, he coursed on the field without any anxiety. Those foremost of car-warriors (on the other hand), with great coolness, sped at Bhima sharp-pointed arrows by hundreds and thousands. The heroic and mighty Bhagadatta then, in that battle, hurled at him a dart of fierce impetuosity furnished with a golden staff. And the Sindhu king, of strong arms, hurled at him a lance and an axe. And Kripa, O king, hurled at him a Sataghni, and Salya an arrow. And the other great bowmen each sped at him five arrows with great force. The son of the Wind-god then cut off, with a sharp shaft, that lance in twain. And he cut off that axe also with three shafts, as if it were a sesame stalk. And with five shafts winged with the feathers of the Kanka bird, he cut that Sataghni into fragments. That mighty car-warrior then, having cut off the arrow sped by the ruler of the Madras, forcibly cut off the dart sped by Bhagadatta in that battle. As regards the other fierce shafts, Bhimasena, proud of his feats in battle, cut them each into three fragments by means of his own straight shafts. And he struck each of those great bowmen also with three shafts. Then Dhananjaya, during the progress of that dreadful battle, beholding the mighty car-warrior Bhima striking the foe and battling (against many) with his arrows, came thither on his car. Then those bulls among men, of thy army, beholding those two high-souled sons of Pandu together, gave up all hopes of victory. Then Arjuna, desirous of slaying Bhishma, placing Sikhandin before him, approached Bhima who had been fighting with those great car-warriors and fell upon those fierce combatants, numbering ten, of thy army, O Bharata. Then Vibhatsu, desirous of doing what was agreeable to Bhima, pierced all those warriors, O king, who had been battling with Bhima. Then king Duryodhana urged Susarman, for the destruction of both Arjuna and Bhimasena, saying, 'O Susarman, go thou quickly supported by a large force. Slay those two sons of Pandu, viz., Dhananjaya and Vrikodara.' Hearing these words of his, the Trigarta king who ruled the country called Prasthala, quickly rushed in battle upon those two bowmen, viz., Bhima and Dhananjaya, and surrounded them both by many thousands of cars. Then commenced a fierce battle between Arjuna and the foe."
SECTION CXV
Sanjaya said, "Arjuna covered with his straight shafts the mighty car-warrior Salya who was struggling vigorously in battle. And he pierced Susarman and Kripa with three arrows each. And in that battle the Atiratha Arjuna, afflicting thy host, struck the ruler of the Pragjyotishas, and Jayadratha the king of the Sindhus, and Chitrasena, and Vikarna, and Kritavarman, and Durmarshana, O monarch, and those two mighty car-warriors, viz., the princes of Avanti, each with three arrows winged with the feathers of the Kanka and the peacock. Jayadratha, staying on the car of Chitrasena, pierced Partha (in return), O Bharata, and then, without loss of time, Bhima also, with his shafts. And Salya, and that foremost of car-warriors, viz., Kripa, both pierced Jishnu, O monarch, with diverse arrows capable of penetrating into the very vitals. Thy sons headed by Chitrasena, O king, each quickly pierced Arjuna and Bhimasena in that battle, O sire, with five sharp shafts. Those two foremost of car-warriors however, viz., those sons of Kunti, those bulls of Bharata's race, began in that battle to afflict the mighty host of the Trigartas. Susarman (in return) pierced Partha with nine swift arrows, and uttered a loud shout frightening the vast host (of the Pandavas). And other heroic car-warriors pierced Bhimasena and Dhananjaya with many straight-going arrows of keen points and golden wings. Amid these car-warriors, however, those two bulls of Bharata's race, viz., the two sons of Kunti, those great car-warriors, looked exceedingly beautiful. And they seemed to sport amid them like two furious lions amid a herd of kine. Cutting off in various ways the bows and arrows of many brave warriors in that battle, those two heroes felled the heads of combatants by hundreds upon hundreds. Innumerable cars were broken, and steeds by hundreds were slain, and many elephants, along with their riders, were laid low on the field in that dreadful battle. And car-warriors and horsemen and elephant-riders in large numbers, O king, deprived of life were seen moving in convulsions all over the field. And the earth was covered with slain elephants and foot-soldiers in large bands, and steeds deprived of life, and cars broken in diverse ways. And the prowess we beheld there of Partha was highly wonderful, in as much as holding in check all those heroes, that mighty warrior caused a great slaughter. Kripa, and Kritavarman, and Jayadratha, the ruler of the Sindhus, and Vinda and Anuvinda of Avanti,--these did not forsake the battle. Then that great bowman Bhima, and that mighty car-warrior Arjuna, began in that battle to rout the fierce host of the Kauravas. The kings (in that army) quickly sped at Dhananjaya's car myriads upon myriads and millions upon millions of arrows furnished with peacock feathers. Partha, however, checking those arrows by means of his own arrowy showers, began to send those mighty car-warriors to Yama's abode. The great car-warrior Salya then, excited with wrath and as if sporting in that battle, struck Partha in the chest with some straight shafts of broad heads. Partha then, cutting off by means of five shafts Salya's bow and leathern fence, pierced the latter deeply in the very vitals with many arrows of keen points. Taking up another bow capable of bearing a great strain, the ruler of the Madras then furiously attacked Jishnu with three arrows, O king, and Vasudeva with five. And he struck Bhimasena in the arms and the chest with nine arrows. Then Drona, O king, and that mighty car-warrior, viz., the ruler of the Magadhas, commanded by Duryodhana, both came to that spot where those two mighty car-warriors, viz., Partha and Bhimasena, were slaughtering the mighty host of the Kuru king. Jayatsena (the king of the Magadhas) then, O bull of Bharata's race pierced Bhima, that wielder of awful weapons in battle, with eight sharp arrows. Bhima, however, pierced him (in return) with ten arrows, and once more with five. And with another broad-headed shaft he felled Jayatsena's charioteer from his niche in the car. The steeds (of his car), no longer restrained, ran wildly in all directions and thus carried away the ruler of the Magadhas (from battle) in the sight of all the troops. Meanwhile Drona, noticing an opening, pierced Bhimasena, O bull of Bharata's race, with eight keen shafts furnished with heads shaped after the frog's mouth. Bhima, however, ever delighting in battle, pierced the preceptor, who was worthy of paternal reverence, with five broad-headed arrows, and then, O Bharata, with sixty. Arjuna, again piercing Susarman with a large number of arrows made (wholly) of iron, destroyed his troops like the tempest destroying mighty masses of clouds. Then Bhishma, and the king (viz., Duryodhana), and Vrihadvala, the ruler of the Kosalas, excited with rage, advanced upon Bhimasena and Dhananjaya. At this, the heroic warriors of the Pandava army, and Dhrishtadyumna the son of Prishata, rushed in battle against Bhishma who was advancing like Death himself with wide-open mouth. Sikhandin also, sighting the grandsire of the Bharatas, was filled with joy and rushed at him, abandoning all fear of the mighty car-warrior. Then all the Parthas with Yudhishthira at their head, placing Sikhandin in the van, and uniting with the Srinjayas, fought with Bhishma in battle. And similarly all the warriors of thy army, placing Bhishma of regulated vows in their van, fought in battle with all the Parthas headed by Sikhandin. The battle then that commenced there between the Kauravas and the sons of Pandu for the sake of Bhishma's victory or victory over Bhishma, was exceedingly terrible. Indeed, in that game of battle, played for the sake of victory or the reverse, Bhishma, O monarch, became the stake on which the victory of thy army depended. Then Dhrishtadyumna, O king, commanded all the troops, saying, 'Rush against the son of Ganga. Do not fear, ye best of car-warriors. Hearing those words of their generalissimo, the army of the Pandavas quickly advanced against Bhishma, ready to lay down their lives in that dreadful battle. Bhishma then, that foremost of car-warriors, received that large host rushing towards him, like the continent receiving the surging sea."
SECTION CXVI
Dhritarashtra said, "How, O Sanjaya, did Santanu's son Bhishma of mighty energy fight on the tenth day of battle, with the Pandavas and the Srinjayas? How also did the Kurus resist the Pandavas in battle? Describe to me the great battle fought by Bhishma, that ornament of battle."
Sanjaya said, "I will presently describe to thee, O Bharata, how the Kauravas fought with the Pandavas, and how that battle took place. Day after day many mighty car-warriors of thy army, excited with wrath, were despatched to the other world by the diadem-decked (Arjuna) with his great weapons. The ever-victorious Kuru warrior Bhishma also, agreeably to his vow, always caused a great carnage among the Partha army. O chastiser of foes, beholding Bhishma, fighting at the head of the Kurus, and Arjuna also fighting at the head of the Panchalas, we could not say truly on which side the victory would declare itself. On the tenth day of battle, when Bhishma and Arjuna encountered each other, awful was the carnage that took place. On that day, O scorcher of foes, Santanu's son, Bhishma, conversant with high and mighty weapons, repeatedly slew thousands upon thousands of warriors. Many, O Bharata, whose names and families were not known, but who, endued with great bravery, were unretreating from battle, were on that day slain by Bhishma. Scorching the Pandava army for ten days, Bhishma of virtuous soul, gave up all desire of protecting his life. Wishing his own slaughter presently at the head of his troops,--No more shall I slay large numbers of foremost of warriors.--thought thy mighty-armed sire Devavrata. And seeing Yudhishthira near him, O king, he addressed him, saying, 'O Yudhishthira, O thou of great wisdom, O thou that art acquainted with every branch of learning, listen to these righteous and heaven-leading words, O sire, that I say. O Bharata, I no longer desire to protect, O sire, this body of mine. I have passed much time in slaying large numbers of men in battle. If thou wishest to do what is agreeable to me, strive to slay me, placing Partha with the Panchalas and the Srinjayas at thy van'. Ascertaining this to be his intention, king Yudhishthira of true sight proceeded to battle with the Srinjayas (for his support). Then Dhrishtadyumna, O king, and Pandu's son Yudhishthira, having heard those words of Bhishma urged their array on. And Yudhishthira said, 'Advance! Fight! Vanquish Bhishma in battle. Ye all will be protected by that conqueror of foes, viz., Jishnu of unbaffled aim. And this great bowman, this generalissimo (of our forces), viz., the son of Prishata, as also Bhima, will assuredly protect you. Ye Srinjayas, entertain no fear today of Bhishma in battle. Without doubt, we will vanquish Bhishma today, placing Sikhandin in our van'. Having, on the tenth day of battle, made such a vow, the Pandavas, resolved to (conquer or) go to heaven, advanced, blinded by rage, with Sikhandin and Dhananjaya the son of Pandu to the fore. And they made the most vigorous efforts for the overthrow of Bhishma. Then diverse kings, of great might, urged by thy son, and accompanied by Drona and his son and a large force, and the mighty Dussasana at the head of all his uterine brothers, proceeded towards Bhishma staying in the midst of that battle. Then those brave warriors of thy army, placing Bhishma of high vows in their van, battled with the Parthas headed by Sikhandin. Supported by the Chedis and the Panchalas, the ape-bannered Arjuna, placing Sikhandin ahead, proceeded towards Bhishma, the son of Santanu. And the grandson of Sini battled with Drona's son, and Dhrishtaketu with the descendant of Puru, and Yudhamanyu with thy son Duryodhana at the head of his followers. And Virata, at the head of his forces, encountered Jayadratha supported by his own troops. And Vardhakshatra's heir, O chastiser of foes, encountered thy son Chitrasena armed with excellent bow and arrows.[479] And Yudhishthira proceeded against the mighty bowman Salya at the head of his troops. And Bhimasena, well-protected, proceeded against the elephant-division (of the Kaurava army). And Dhrishtadyumna, the prince of Panchala, excited with fury and accompanied by his brothers, proceeded against Drona, that foremost of all wielders of weapons, invincible, and irresistible. That chastiser of foes, viz., prince Vrihadvala, bearing on his standard the device of the lion, proceeded against Subhadra's son whose standard bore the device of the Karnikara flower. Thy sons, accompanied by many kings, proceeded against Sikhandin and Dhananjaya the son of Pritha, from desire of slaughtering both of them. When the combatants of both armies rushed against each other with awful prowess, the earth shook (under their tread). Beholding Santanu's son in battle, the divisions of thy army and of the foe, O Bharata, became mingled with one another. Tremendous was the din, O Bharata, that arose there of those warriors burning with rage and rushing against each other. And it was heard on all sides, O king. With the blare of conchs and the leonine shouts of the soldiers, the uproar became awful. The splendour, equal to that of either the Sun or the Moon, of bracelets and diadems of all the heroic kings, became dimmed. And the dust that rose looked like a cloud, the flash of bright weapons constituting its lightning. And the twang of bows, the whiz of arrows, the blare of conchs, the loud beat of drums, and the rattle of cars, of both the armies, constituted the fierce roar of those clouds. And the welkin, over the field of battle, in consequence of the bearded darts, the javelins, the swords and showers of arrows of both armies, was darkened. And car-warriors, and horsemen felled horsemen, in that dreadful battle. And elephants killed elephants, and foot-soldiers slew foot-soldiers. And the battle that took place there for Bhishma's sake, between the Kurus and the Pandavas, O tiger among men, was fierce in the extreme, like that between two hawks for a piece of flesh. Engaged in battle, that encounter between those combatants desirous of slaughtering and vanquishing one another, was extremely dreadful."
SECTION CXVII
Sanjaya said, "Abhimanyu, O king, displaying his prowess for the sake of Bhishma, fought with thy son who was supported by a large force. Then Duryodhana, excited with wrath, struck Abhimanyu in the chest with rune straight arrows, and once more with three. Then in that battle, Arjuna's son, inflamed with wrath, hurled at Duryodhana's car a terrible dart resembling the rod of Death himself. Thy son, however, that mighty car-warrior, O king, with a broad-headed arrow of great sharpness, cut off in twain that dart of terrible force coursing towards him with great speed. Beholding that dart of his drop down on the earth, Arjuna's wrathful son pierced Duryodhana with three shafts in his arms and chest. And once more, O Chief of the Bharatas, that mighty car-warrior of Bharata's race struck the Kuru king with ten fierce shafts in the centre of his chest. And the battle, O Bharata, that took place between those two heroes, viz., Subhadra's son, and that bull of Kuru's race, the former fighting for compassing Bhishma's death and the latter for Arjuna's defeat, was fierce and interesting to behold, and gratifying to the senses, and was applauded by all the kings. That bull among Brahmanas and chastiser of foes, viz., the son of Drona, excited with wrath in that battle, forcibly struck Satyaki in the chest with fierce arrow. The grandson of Sini also, that hero of immeasurable soul, struck the preceptor's son in every vital limbs with nine shafts winged with the feathers of the Kanka bird. Aswatthaman then, in that battle, struck Satyaki (in return) with nine shafts, and once more, quickly, with thirty, in his arms and chest. Then that great bowman Of the Satwata race, possessed of great fame, deeply pierced by Drona's son, pierced the latter (in return) with arrows. The mighty car-warrior Paurava, covering Dhrishtaketu in that battle with his shafts, mangled that great bowman exceedingly. The mighty car-warrior Dhrishtaketu, endued with great strength, quickly pierced the former with thirty arrows. Then the mighty car-warrior Paurava cut off Dhrishtaketu's bow, and uttering a loud shout, pierced him with whetted shafts. Dhrishtaketu then taking up another bow, pierced Paurava, O king, with three and seventy shafts of great sharpness. Those two great bowmen and mighty car-warriors, both of gigantic stature, pierced each other with showers of arrows. Each succeeded in cutting off the other's bow, and each slew the other's steeds. And both of them, thus deprived of their cars, then encountered each other in a battle with swords. And each took up a beautiful shield made of bull's hide and docked with a hundred moons and graced with a hundred stars. And each of them also took up a polished sword of brilliant lustre. And thus equipt, they rushed, O king at each other, like two lions in the deep forest, both seeking the companionship of the same lioness in her season. They wheeled in beautiful circles, advanced and retreated, and displayed other movements, seeking to strike each other. Then Paurava, excited with wrath, addressed Dhrishtaketu, saying--Wait, Wait,--and struck him on the frontal bone with that large scimitar of his. The king of the Chedis also, in that battle, struck Paurava, that bull among men, on his shoulder-joint, with his large scimitar of sharp edge. Those two repressors of foes thus encountering each other in dreadful battle and thus striking each other, O king, both fell down on the field. Then thy son Jayatsena, taking Paurava up on his car, removed him from the field of battle on that vehicle. And as regards Dhrishtaketu, the valiant and heroic Sahadeva, the son of Madri, possessed of great prowess, bore him away from the field.
"Chitrasena, having pierced Susarman with many arrows made wholly of iron, once more pierced him with sixty arrows and once more with nine. Susarman, however, excited with wrath in battle, pierced thy son, O king, with hundreds of arrows. Chitrasena then, O monarch, excited with rage, pierced his adversary with thirty straight shafts. Susarman, however, pierced Chitrasena again in return.[480]
"In that battle for the destruction of Bhishma, Subhadra's son, enhancing his fame and honour, fought with prince Vrihadvala, putting forth his prowess for aiding (his sire) Partha and then proceeded towards Bhishma's front. The ruler of the Kosalas, having pierced the son of Arjuna with five shafts made of iron, once more pierced him with twenty straight shafts. Then the son of Subhadra pierced the ruler of Kosalas with eight shafts made wholly of iron. He succeeded not, however, in making the ruler of the Kosalas to tremble, and, therefore, he once more pierced him with many arrows. And Phalguni's son then cut off Vrihadvala's bow, and struck him again with thirty arrows winged with feathers of the Kanka bird. Prince Vrihadvala then, taking up another bow, angrily pierced the son of Phalguni in that battle with many arrows. Verily, O scorcher of foes, the battle, for Bhishma's sake, that took place between them, both excited with rage and both conversant with every mode of fight, was like the encounter of Vali and Vasava in days of old on the occasion of the battle between the gods and the Asuras.
"Bhimasena, fighting against the elephant-division, looked highly resplendent like Sakra armed with the thunder after splitting large mountains.[481] Indeed, elephants, huge as hills, slaughtered by Bhimasena in battle, fell down in numbers on the field, filling the earth with their shrieks. Resembling massive heaps of antimony, and of mountain-like proportions, those elephants with frontal globes split open, lying prostrate on the earth, seemed like mountains strewn over the earth's surface. The mighty bowman Yudhishthira, protected by a large force, afflicted the ruler of the Madras, encountering him in that dreadful battle. The ruler of the Madras, in return, displaying his prowess for the sake of Bhishma, afflicted the son of Dharma, that mighty car-warrior, in battle. The king of Sindhus, having pierced Virata with nine straight arrows of keen points, once more struck him with thirty. Virata, however, O king, that commander of a large division, struck Jayadratha in the centre of his chest with thirty shafts of keen points. The ruler of the Matsyas and the ruler of the Sindhus, both armed with beautiful bows and beautiful scimitars, both decked with handsome coats of mail and weapons and standards, and both of beautiful forms looked resplendent in that battle.
"Drona, encountering Dhrishtadyumna the prince of the Panchalas in dreadful battle, fought fiercely with his straight shafts. Then Drona, O king, having cut off the large bow of Prishata's son, pierced him deeply with fifty arrows. Then that slayer of hostile heroes, viz., the son of Prishata, taking up another bow, sped at Drona who was contending with him, many arrows. The mighty car-warrior Drona however, cut off all those arrows, striking them with his own. And then Drona sped at Drupada's son five fierce shafts. Then that slayer of hostile heroes, viz., the son of Prishata, excited with rage, hurled at Drona in that battle a mace resembling the rod of Death himself. Drona however, with fifty arrows checked that mace decked with gold as it coursed impetuously towards him. Thereupon that mace, cut into fragments, O king, by those shafts shot from Drona's bow, fell down on the earth. Then that scorcher of foes, viz., the son of Prishata, beholding his mace baffled, hurled at Drona an excellent dart made wholly of iron. Drona, however, O Bharata, cut that dart with nine shafts in that battle and then afflicted that great bowman, viz., the son of Prishata. Thus took place, O king, that fierce and awful battle between Drona and the son of Prishata, for the sake of Bhishma.
"Arjuna, getting at the son of Ganga, afflicted him with many arrows of keen points, and rushed at him like an infuriate elephant in the forest upon another. King Bhagadatta, however, of great prowess then rushed at Arjuna, and checked his course in battle with showers of arrows. Arjuna then, in that dreadful battle, pierced Bhagadatta's elephant coming towards him, with many polished arrows of iron, that were all bright as silver and furnished with keen points. The son of Kunti, meanwhile, O king, urged Sikhandin, saying,--Proceed, proceed, towards Bhishma, and slay him!--Then, O elder brother of Pandu, the ruler of Pragjyotishas, abandoning that son of Pandu, quickly proceeded, O king, against the car of Drupada. Then Arjuna, O monarch, speedily proceeded towards Bhishma, placing Sikhandin ahead. And then there took place a fierce battle, for all the brave combatants of thy army rushed with great vigour against Arjuna, uttering loud shouts. And all this seemed extremely wonderful. Like the wind dispersing in the summer masses of clouds in the welkin, Arjuna dispersed, O king, all those diverse divisions of thy sons. Sikhandin, however, without any anxiety, coming up at the grandsire of the Bharatas, quickly pierced him with great many arrows. As regards Bhishma, his car was then his fire-chamber. His bow was the flame of that fire. And swords I and darts and maces constituted the fuel of that fire. And the showers of arrows he shot were the blazing sparks of that fire with which he was then consuming Kshatriyas in that battle. As a raging conflagration with constant supply of fuel, wandereth amid masses of dry grass when aided by the wind, so did Bhishma blaze up with his flames, scattering his celestial weapons. And the Kuru hero slew the Somakas that followed Partha in that battle. Indeed that mighty car-warrior checked also the other forces of Arjuna, by means of his straight and whetted shafts furnished with wings of gold. Filling in that dreadful battle all the points of the compass, cardinal and subsidiary, with his leonine shouts, Bhishma felled many car-warriors, O king, (from their cars) and many steeds along with their riders. And he caused large bodies of cars to look like forests of palmyras shorn of their leafy heads. That foremost of all wielders of weapons, in that battle, deprived cars and steeds and elephants, of their riders. Hearing the twang of his bow and the slap of his palms, both resembling the roll of the thunder, the troops, O king, trembled all over the field. The shafts, O chief of men, of thy sire were never bootless as they fell. Indeed, shot from Bhishma's bow they never fell only touching the bodies of the foe (but pierced them through in every case). We saw crowds of cars, O king, deprived of riders, but unto which were yoked fleet steeds, dragged on all sides with the speed of the wind. Full fourteen thousand great car-warriors of noble parentage, prepared to lay down their lives, unretreating and brave, and possessed of standards decked with gold, belonging to the Chedis, the Kasis, and the Karushas, approaching Bhishma, that hero who resembled the Destroyer himself with wide-open mouth, were despatched to the other world, with their steeds, cars and elephants. There was not, O king, a single great car-warrior among the Somakas, who, having approached Bhishma in that battle, returned with life from that engagement. Beholding Bhishma's prowess, people regarded all those warriors (who approached him) as already despatched to the abode of the king of the Dead. Indeed, no car-warrior ventured to approach Bhishma in battle, except the heroic Arjuna having white steeds (yoked unto his car) and owning Krishna for his charioteer, and Sikhandin, the prince of Panchala, of immeasurable energy."
SECTION CXVIII
Sanjaya said,--Sikhandin, O bull among men, approaching Bhishma in battle, struck him in the centre of the chest with ten broad-headed arrows The son of Ganga, however, O Bharata, only looked at Sikhandin with wrath and as if consuming the Panchala prince with that look. Remembering his femininity, O king, Bhishma, in the very sight of all, struck him not. Sikhandin, however, understood it not. Then Arjuna, O monarch, addressed Sikhandin, saying,--'Rush quickly and slay the grandsire. What needst thou say, O hero? Slay the mighty car-warrior Bhishma. I do not see any other warrior in Yudhishthira's army who is competent to fight with Bhishma in battle, save thee, O tiger among men. I say this truly.' Thus addressed by Partha, Sikhandin, O bull of Bharata's race, quickly covered the grandsire with diverse kinds of weapons. Disregarding those shafts, thy sire Devavrata began, with his shafts, to check the angry Arjuna only in that battle. And that mighty car-warrior, O sire, began also to despatch, with his shafts of keen points, the whole army of the Pandavas to the other world. The Pandavas also, O king, after the same manner, supported by their vast host, began to overwhelm Bhishma like the clouds covering the maker of day. O bull of Bharata's race, surrounded on all sides, that Bharata hero consumed many brave warriors in that battle like a raging conflagration in the forest (consuming numberless trees). The prowess that we then beheld there of thy son (Dussasana) was wonderful, inasmuch as he battled with Partha and protected the grandsire at the same time. With that feat of thy son Dussasana, that illustrious bowman, all the people there were highly gratified. Alone he battled with all the Pandavas having Arjuna amongst them; and he fought with such vigour that the Pandavas were unable to resist him. Many car-warriors were in that battle deprived of their cars by Dussasana. And many mighty bowmen on horseback and many mighty-warriors, elephants, pierced with Dussasana's keen shafts, fell down on the earth. And many elephants, afflicted with his shafts, ran away in all directions. As a fire fiercely blazeth forth with bright flames when fed with fuel, so did thy son blaze forth, consuming the Pandava host. And no car-warrior, O Bharata, of the Pandava host ventured to vanquish or even proceed against that warrior of gigantic proportions, save Indra's son (Arjuna) owning white steeds and having Krishna for his charioteer. Then Arjuna also called Vijaya, vanquishing Dussasana in battle, O king, in the very sight of all the troops, proceeded against Bhishma. Though vanquished, thy son, however, relying upon the might of Bhishma's arms, repeatedly comforted his own side and battled with the Pandavas with great fierceness. Arjuna, O king, fighting with his foes in that battle, looked exceedingly resplendent.[482] Then Sikhandin, in that battle, O king, pierced the grandsire with many arrows whose touch resembled that of the bolts of heaven and which were as fatal as the poison of the snake. These arrows, however, O monarch, caused thy sire little pain, for the son of Ganga received them laughingly. Indeed, as a person afflicted with heat cheerfully receives torrents of rain, even so did the son of Ganga received those arrows of Sikhandin. And the Kshatriyas there, O king, beheld Bhishma in that great battle as a being of fierce visage who was incessantly consuming the troops of the high-souled Pandavas.
"Then thy son (Duryodhana), addressing all his warriors, said unto them, 'Rush ye against Phalguni from all sides. Bhishma, acquainted with the duties of a commander, will protect you'. Thus addressed, the Kaurava troops casting off all fear, fought with the Pandavas. (And once more, Duryodhana said unto them). 'With his tall standard bearing the device of the golden palmyra, Bhishma stayeth, protecting the honour and the armour of all the Dhartarashtra warriors. The very gods, striving vigorously, cannot vanquish the illustrious and mighty Bhishma. What need be said, therefore, of the Parthas who are mortals? Therefore, ye warriors, fly not away from the field, getting Phalguni for a foe. I myself, striving vigorously, will today fight with the Pandavas.. uniting with all of you, ye lords of earth, exerting yourselves actively.' Hearing these words, O monarch, of thy son with bow in hand, many mighty combatants, excited with rage, belonging to the Videhas, the Kalingas, and the diverse tribes of the Daserkas, fell upon Phalguni. And many combatants also, belonging to the Nishadas, the Sauviras, the Valhikas, the Daradas, the Westerners, the Northerners, the Malavas, the Abhighatas, the Surasenas, the Sivis, the Vasatis, the Salwas, the Sakas, the Trigartas, the Amvashthas, and the Kekayas, similarly fell upon Partha, like flights of insects upon a fire. The mighty Dhananjaya, otherwise called Vibhatsu, then, O monarch, calling to mind diverse celestial weapons and aiming them at those great car-warriors at the heads of their respective divisions,[483] quickly consumed them all, by means of those weapons of great force, like fire consuming a flight of insects. And while that firm bowman was (by means of his celestial weapons) creating thousands upon thousands of arrows, his Gandiva looked highly resplendent in the welkin. Then those Kshatriyas, O monarch, afflicted with those arrows with their tall standards torn and overthrown, could not even together, approach the ape-bannered (Partha). Car-warriors fell down with their standards, and horsemen with their horses, and elephant-riders with their elephants, attacked by Kiritin with his shafts. And the earth was soon covered all on all sides with the retreating troops of those kings, routed in consequence of the shafts shot from Arjuna's arms. Partha then, O monarch, having routed the Kaurava army, sped many arrows at Dussasana. Those arrows with iron heads, piercing thy son Dussasana through, all entered the earth like snakes through ant-hills. Arjuna then slew Dussasana's steeds and then felled his charioteer. And the lord Arjuna, with twenty shafts, deprived Vivingsati of his car, and struck him five straight shafts. And piercing Kripa and Vikarna and Salya with many arrows made wholly of iron, Kunti's son owning white steeds deprived all of them of their cars. Thus deprived of their cars and vanquished in battle by Savyasachin, Kripa and Salya, O sire, and Dussasana, and Vikarna and Vivingsati, all fled away. Having vanquished those mighty car-warriors, O chief of the Bharatas, in the forenoon, Partha blazed up in that battle like a smokeless conflagration. Scattering his shafts all around like the Sun shedding rays of light, Partha felled many other kings, O monarch. Making those mighty car-warriors turn their backs upon the field by means of his arrowy showers, Arjuna caused a large river of bloody current to flow in that battle between the hosts of the Kurus and the Pandavas, O Bharata. Large numbers of elephants and steeds and car-warriors were slain by car-warriors. And many were the car-warriors slain by elephants, and many also were the steeds slain by foot-soldiers. And the bodies of many elephant-riders and horsemen and car-warriors, cut off in the middle, as also their heads, fell down on every part of the field. And the field of battle, O king, was strewn with (slain) princes,--mighty car-warriors,--falling or fallen, decked with ear-rings and bracelets. And it was also strewn with the bodies of many warriors cut off by car-wheels, or trodden down by elephants. And foot-soldiers ran away, and horsemen also with their horses. And many elephants and car-warriors fell down on all sides. And many cars, with wheels and yokes and standards broken, lay scattered all about on the field. And the field of battle, dyed with the gore of large numbers of elephants, steeds, and car-warriors, looked beautiful like a red cloud, in the autumnal sky. Dogs, and crows, and vultures, and wolves, and jackals, and many other frightful beasts and birds, set up loud howls, at the sight of the food that lay before them. Diverse kinds of winds blew along all directions. And Rakshasas and evil spirits were seen there, uttering loud roars. And strings, embroidered with gold, and costly banners, were seen to wave, moved by the wind. And thousands of umbrellas and great cars with standards attached to them, were seen lying scattered about on the field. Then Bhishma, O king, invoking a celestial weapon, rushed at the son of Kunti, in the very sight of all the bowmen. Thereupon Sikhandin, clad in mail, rushed at Bhishma who was dashing towards Arjuna. At this, Bhishma withdrew that weapon resembling fire (in effulgence and energy). Meanwhile Kunti's son owning white steeds slaughtered thy troops, confounding the grandsire.[484]"
SECTION CXIX
Sanjaya said, "When the combatants of both armies, strong in number, were thus disposed in battle array, all those unretreating heroes, O Bharata, set their heart upon the region of Brahma.[485] In course of the general engagement that followed, the same class of combatants did not fight with the same class of combatants. Car-warriors fought not with car-warriors, or foot-soldiers with foot-soldiers, or horsemen with horsemen, or elephant-warriors with elephant-warriors. On the other hand, O monarch, the combatants fought with one another like mad men. Great and dreadful was the calamity that overtook both the armies. In that fierce slaughter when elephants and men spread themselves on the field, all distinctions between them ceased, for they fought indiscriminately.
"Then Salya and Kripa, and Chitrasena, O Bharata, and Dussasana, and Vikarna, those heroes mounted on their bright cars, caused the Pandava host to tremble. Slaughtered in battle by those high-souled warriors, the Pandava army began to reel in diverse ways, O king, like a boat on the waters tossed by the wind. As the wintry cold cuts kine to the quick, so did Bhishma cut the sons of Pandu to the quick. As regards thy army also, many elephants, looking like newly-risen clouds, were felled by the illustrious Partha. And many foremost of warriors too were seen to be crushed by that hero. And struck with arrows and long shafts in thousands, many huge elephants fell down, uttering frightful shrieks of pain. And the field of battle looked beautiful, strewn with the bodies, still decked with ornaments of high-souled warriors deprived of life and with heads still decked with ear-rings. And in that battle, O king, which was destructive of great heroes, when Bhishma and Dhananjaya the son of Pandu put forth their prowess, thy sons, O monarch, beholding the grandsire exert himself vigorously, approached him, with all their troops placed ahead. Desirous of laying down their lives in battle and making heaven itself their goal, they approached the Pandavas in that battle, which was fraught with great carnage. The brave Pandavas also, O king, bearing in mind the many injuries of diverse kinds inflicted upon them before by thee and thy son, O monarch, and casting off all fear, and eager to win the highest heavens, cheerfully fought with thy son and the other warriors of thy army.
"Then the generalissimo of the Pandava army, viz., the mighty car-warrior Dhrishtadyumna, addressing his soldiers, said, 'Ye Somakas, accompanied by the Srinjayas, rush ye at Ganga's son.' Hearing those words of their commander the Somakas and the Srinjayas, though afflicted with showers of arrows, rushed at the son of Ganga. Thus attacked, O king, thy sire Bhishma, influenced by wrath, began to fight with the Srinjayas. In days of old, O sire, the intelligent Rama had imparted to Bhishma of glorious achievements that instruction in weapons which was so destructive of hostile ranks. Relying on that instruction and causing a great havoc among the troops of the foe, that slayer of hostile heroes, viz., the old Kuru grandsire Bhishma, day after day, slew ten thousand warriors of the Ratha. On the tenth day, however, O bull of Bharata's race, Bhishma, single-handed, slew ten thousand elephants. And then he slew seven great car-warriors among the Matsyas and the Panchalas. In addition to all this, in that dreadful battle five thousand foot-soldiers, and one thousand tuskers, and ten thousand steeds, were also slain by thy sire, O king, through skill acquired by education. Then having thinned the ranks of all the kings, he slew Satanika, the dear brother of Virata. And the valiant Bhishma, having slain Satanika in battle, felled, O king, full one thousand Kshatriyas with his broad-headed shafts. Besides these, all the Kshatriyas of the Pandava army who followed Dhananjaya, as soon as they approached Bhishma, had to go to Yama's abode. Covering the Pandava host from every side with showers of arrows, Bhishma stayed in battle at the head of the Kaurava army. Achieving the most glorious feats on the tenth day, as he stayed between the two armies, bow in hand, none of the kings, O monarch, could even look at him, for he then resembled the hot mid-day Sun in the summer sky. As Sakra scorched the Daitya host in battle, even so, O Bharata, did Bhishma scorch the Pandava host. Beholding him thus put forth his prowess, the slayer of Madhu, viz., the son of Devaki, cheerfully addressing Dhananjaya, said, 'There, Bhishma, the son of Santanu, stayeth between the two armies. Slaying him by putting forth thy might, thou mayst win victory. There, at that spot, whence he breaketh our ranks, check him, putting forth thy strength. O lord, none else, save thee, ventureth to bear the arrows of Bhishma. Thus urged, the ape-bannered Arjuna at that moment made Bhishma with his car, steeds, and standard, invisible by means of his arrows. That bull, however, among the foremost of Kurus, by means of his own arrowy showers, pierced those showers of shafts shot by the son of Pandu. Then the king of the Panchalas the valiant Dhrishtaketu, Bhimasena the son of Pandu, Dhrishtadyumna of Prishata's race, the twins (Nakula and Sahadeva), Chekitana, and the five Kaikaya brothers, and the mighty-armed Satyaki and Subhadra's son, and Ghatotkacha, and the (five) sons of Draupadi, and Sikhandin, and the valiant Kuntibhoja, and Susarman, and Virata, these and many other powerful warriors of the Pandava army, afflicted by the shafts of Bhishma, seemed to sink in an ocean of grief, Phalguni, however, rescued them all. Then Sikhandin, taking up a mighty weapon and protected by Kiritin, rushed impetuously towards Bhishma alone. The unvanquished Vibhatsu then, knowing what should be done after what, slew all those that followed Bhishma, and then himself rushed at him. And Satyaki, and Chekitana, and Dhristadyumna of Prishata's race, and Virata, and Drupada, and the twin sons of Madri by Pandu, all protected by that firm bowman (viz., Arjuna) rushed against Bhishma alone in that battle. And Abhimanyu, and the five sons of Draupadi also, with mighty weapons upraised, rushed against Bhishma in battle. All those firm bowmen, unretreating from battle, pierced Bhishma in diverse parts of his body with well-aimed shafts. Disregarding all those shafts, large in number, shot by those foremost of princes belonging to the Pandava host, Bhishma of undepressed soul penetrated into the Pandava ranks. And the grandsire baffled all those arrows, as if sporting the while. Frequently looking at Sikhandin the prince of the Panchalas with a laugh, he aimed not a single arrow at him, recollecting his femininity. On the other hand, he slew seven great car-warriors belonging to Drupada's division. Then confused cries of woe soon arose amongst the Matsyas, the Panchalas, and the Chedis, who were together rushing at that single hero. With large numbers of foot-soldiers and steeds and cars, and with showers of arrows, O scorcher of foes, they overwhelmed that single warrior, viz., Bhishma the son of Bhagirathi, that scorcher of foes, like the clouds overwhelming the maker of day. Then in that battle between him and them, which resembled the battle between the gods and the Asuras in days of old, the diadem-decked (Arjuna), placing Sikhandin before him, pierced Bhishma (repeatedly).'
SECTION CXX
Sanjaya said, "Thus all the Pandavas, placing Sikhandin before them pierced Bhishma in that battle repeatedly surrounding him on all sides. And all the Srinjayas, uniting together, struck him with dreadful Sataghnis, and spiked maces, and battle-axes, and mallets, and short thick clubs, and bearded darts, and other missiles, and arrows furnished with golden wing, and darts and lances and kampanas; and with long shafts, and arrows furnished with heads shaped like the calf-tooth, and rockets. Thus afflicted by many, his coat of mail was pierced everywhere. But though pierced in every vital part, Bhishma felt no pain. On the other hand, he then seemed to his enemies to resemble in appearance the (all-destructive) fire that rises at the end of Yuga. His bow and arrows constituted the blazing flames (of that fire). The flight of his weapons constituted its (friendly) breeze. The rattle of his car-wheels constituted its heat and mighty weapons constituted its splendour. His beautiful bow formed its fierce tongue, and the bodies of heroic warriors, its profuse fuel. And Bhishma was seen to roll through the midst of crowds of cars belonging to those kings, or to come out (of the press) at times, or course once more through their midst. Then, disregarding the king of the Panchalas and Dhrishtaketu, he penetrated, O monarch, into the midst of the Pandava army. He then pierced the six Pandava warriors, viz., Satyaki, and Bhima, and Dhananjaya the son of Pandu, and Drupada, and Virata, and Dhrishtadyumna of Prishata's race, with many excellent arrows of great sharpness and dreadful whizz and exceeding impetuosity, and capable of piercing through every kind of armour. Those mighty car-warriors, however, checking those keen shafts, afflicted Bhishma with great force, each of them striking him with ten shafts. Those mighty shafts, whetted on stone and furnished with golden wings, which the great car-warrior Sikhandin shot, quickly penetrated into Bhishma's body. Then the diadem-decked (Arjuna), excited with wrath, and placing Sikhandin ahead rushed at Bhishma and cut off the latter's bow. Thereupon mighty car-warriors, seven in number, viz., Drona and Kritavarman, and Jayadratha the ruler of the Sindhus, and Bhurisravas, and Sala, and Salya, and Bhagadatta could not brook that act of Arjuna. Inflamed with rage, they rushed at him. Indeed, those mighty car-warriors, invoking into existence celestial weapons, fell with great wrath upon that son of Pandu, and covered him with their arrows. And as they rushed towards Phalguni's car, the noise made by them was heard to resemble that made by the ocean itself when it swelleth in rage at the end of the Yuga, Kill, Bring up (our forces), Take, Pierce, Cut off, this was the furious uproar heard about Phalguni's car. Hearing that furious uproar, the mighty car-warriors of the Pandava army rushed forward, O bull of Bharata's race, for protecting Arjuna. They were Satyaki, and Bhimasena, and Dhrishtadyumna of Prishata's race, and both Virata and Drupada, and the Rakshasa Ghatotkacha, and the wrathful Abhimanyu. These seven, inflamed with rage, and armed with excellent bows, rushed with great speed. And the battle that took place between these and the Kaurava warriors was fierce, making the hair stand on end, and resembling O chief of the Bharatas, the battle of the gods with the Danavas. Sikhandin, however, that foremost of car-warriors, protected in the battle by the diadem-decked (Arjuna), pierced Bhishma, in that encounter, with ten shafts after the latter's bow had been cut off. And he struck Bhishma's charioteer with other shafts, and cut off the latter's standard with one shaft. Then the son of Ganga took up another bow that was tougher. That even was cut off by Phalguni with three sharp shafts. Indeed, that chastiser of foes, viz., Arjuna, who was capable of drawing the bow with even his left hand, excited with rage, one after another, cut off all the bows that Bhishma took up. Then Bhishma, whose bows were thus cut off, excited with rage, and licking the corners of his mouth, took up a dart that was capable of riving a hill. In rage he hurled it at Phalguni's car. Beholding its course towards him like the blazing bolt of heaven, the delighter of the Pandavas fixed five sharp broad-headed arrows (on his bow-string). And with those five arrows, O chief of the Bharatas, the angry Arjuna cut off into five fragments that dart hurled from Bhishma's arms. Thus cut off by the angry Arjuna, that dart then fell down like a flash of lightning separated from a mass of clouds. Beholding his dart cut off, Bhishma became filled with rage. That hero, that subjugator of hostile cities, then began to reflect. And he said unto himself, 'With only a single bow I could slay all the Pandavas, if the mighty Vishnu himself had not been their protector. For two reasons, however, I will not fight with the Pandavas, viz., their unslayableness, and the femininity of Sikhandin. Formerly, when my sire wedded Kali, he pleased (with me) gave me two boons, viz., that I should be incapable of being slain in battle, and that my death should depend on my own choice. I should, however, now wish my own death, this being the proper hour.' Ascertaining this to be the resolve of Bhishma of immeasurable energy, the Rishis and the Vasus stationed in the firmament, said, 'That which hath been resolved by thee is approved by us also, O son! Act according to thy resolution, O king. Withdraw thy heart from battle.' On the conclusion, of those words, fragrant and auspicious breeze charged with particles of water, began to blow along a natural direction.[486] And celestial cymbals of loud sounds began to beat. And a flowery shower fell upon Bhishma, O sire. The words spoken by the Rishis and the Vasus, however, O king, were not heard by any one save Bhishma himself. I also heard them, through the power conferred on me by the Muni. Great was the grief, O monarch, that filled the hearts of the celestials at the thought of Bhishma, that favourite of all the worlds, falling down from his car. Having listened to these words of the celestials, Santanu's son Bhishma of great ascetic merit rushed out at Vibhatsu, even though he was then being pierced with sharp arrows capable of penetrating through every armour. Then Sikhandin, O king, excited with rage, struck the grandsire of the Bharatas in the chest with nine sharp arrows. The Kuru grandsire Bhishma, however, though struck by him in battle, thus, trembled not, O monarch, but remained unmoved like a mountain during an earthquake. Then Vibhatsu, drawing his bow Gandiva with a laugh, pierced the son of Ganga with five and twenty arrows. And once more, Dhananjaya, with great speed and excited with wrath struck him in every vital part with hundreds of arrows. Thus pierced by others, also with thousands of arrows, the mighty car-warrior Bhishma pierced those others in return with great speed. And as regards the arrows shot by those warriors, Bhishma, possessed of prowess in battle that was incapable of being baffled, equally checked them all with his own straight arrows. Those arrows, however, endued with wings of gold and whetted on stone, which the mighty car-warrior Sikhandin shot in that battle, scarcely caused Bhishma any pain. Then the diadem-decked (Arjuna), excited with rage and placing Sikhandin to the fore, approached Bhishma (nearer) and once more cut off his bow. And then piercing Bhishma with ten arrows, he cut off the latter's standard with one. And striking Bhishma's chariot with ten arrows, Arjuna caused him to tremble. The son of Ganga then took up another bow that was stronger. Within, however, the twinkling of an eye, as soon, in fact, as it was taken up, Arjuna cut that bow also into three fragments with three broad-headed shafts. And thus the son of Pandu cut off in that battle even all the bows of Bhishma. After that, Bhishma the son of Santanu, no longer desired to battle with Arjuna. The latter, however, then pierced him with five and twenty arrows. That great bowman, thus pierced greatly, then addressed Dussasana, and skid, 'Behold, Partha, that great car-warrior of the Pandavas, excited with wrath in battle, pierceth me alone with many thousands of arrows. He is incapable of being vanquished in battle by the wielder of the thunder-bolt himself. As regards myself also, O hero, the very gods, Danavas and Rakshasas united together, are incapable of vanquishing me. What I shall say then of mighty car-warriors among men?' While Bhishma was thus speaking to Dussasana, Phalguni with sharp shafts, and placing Sikhandin to the fore, pierced Bhishma in that battle. Then Bhishma, deeply and excessively pierced by the wielder of Gandiva with keen-pointed shafts, once more addressed Dussasana with a smile and said, 'These arrows coursing towards me in one continuous line, whose touch resembleth that of heaven's bolt, have been shot by Arjuna. These are not Sikhandin's. Cutting me to the quick, piercing through even my hard coat of mail, and striking me with the force of mushalas, these arrows are not Sikhandin's. Of touch as hard as that of the Brahmana's rod (of chastisement),[487] and of impetus unbearable as that of the thunder-bolt, these arrows are afflicting my vital forces. These are not Sikhandin's. Of the touch of maces and spiked bludgeons, those arrows are destroying my vital forces like messengers of Death commissioned (by the grim king himself). These are not Sikhandin's. Like angry snakes of virulent poison, projecting their tongues out, these are penetrating into my vitals. These are not Sikhandin's--these that cut me to the quick like the cold of winter cutting kine to the quick. Save the heroic wielder of Gandiva, viz., the ape-bannered Jishnu, even all other kings united together cannot cause me pain. Saying these words, Bhishma, the valiant son of Santanu, as if for the object of consuming the Pandavas, hurled a dart at Partha. Partha, however, caused that dart to drop down, cutting it into three fragments with three shafts, in the very sight, O Bharata, of all the Kuru heroes of thy army. Desirous of obtaining either death or victory, the son of Ganga then took up a sword and a shield decked with gold. Before, however, he could come down from his car, Arjuna cut off by means of his arrows, that shield into a hundred fragments. And that feat of his seemed exceedingly wonderful. Then the king Yudhishthira urged his own troops, saying, 'Rush ye at Ganga's son. Do not entertain the slightest fear'. Then, armed with bearded darts, and lances, and arrows, from all sides, with axes, and excellent scimitars, and long shafts of great sharpness, with calf-toothed arrows, and broad-headed shafts, they all rushed at that single warrior. Then arose from among the Pandava host a loud shout. Then thy sons also, O king, desirous of Bhishma's victory, surrounded him and uttered leonine shouts. Fierce was the battle fought there between thy troops and those of the enemy on that the tenth day, O king, when Bhishma and Arjuna met together. Like unto the vortex that occurs at the spot where the Ganga meets the Ocean, for a short while a vortex occurred there where the troops of both armies met and struck one another down. And the Earth, wet with gore, assumed a fierce form. And the even and the uneven spots on her surface could no longer be distinguished. Although Bhishma was pierced in all his vital limbs, yet on that the tenth day he stayed (calmly) in battle, having slain ten thousand warriors. Then that great bowman, Partha, stationed at the head of his troops, broke the centre of the Kuru army. Ourselves then, afraid of Kunti's son Dhananjaya having white steeds attached to his car, and afflicted by him with polished weapons, fled away from the battle. The Sauviras, the Kitavas, the Easterners, the Westerners, the Northerners, the Malavas, the Abhishahas, the Surasenas, the Sivis, the Vasatis, the Salwas, the Sayas, the Trigartas, the Amvashthas, and the Kaikeyas.[488]--these and many other illustrious warriors,--afflicted with arrows and pained by their wounds, abandoned Bhishma in that battle while he was fighting with the diadem-decked (Arjuna). Then a great many warriors, surrounding that single warrior on all sides, defeated the Kurus (that protected him) and covered him with shower of arrows. Throw down, Seize, Fight, Cut into pieces,--this was the furious uproar, O king, heard in the vicinity of Bhishma's car. Having slain in that battle, O monarch, (his foes) by hundreds and thousands, there was not in Bhishma's body space of even two fingers' breadth that was not pierced with arrows. Thus was thy sire mangled with arrows of keen points by Phalguni in that battle. And then he fell down from his car with his head to the east, a little before sunset, in the very sight of thy sons. And while Bhishma fell, loud cries of alas and oh, O Bharata, were heard in the welkin uttered by the celestials and the kings of the earth. And beholding the high-souled grandsire falling down (from his car), the hearts of all of us fell with him. That foremost of all bowmen, that mighty-armed hero, fell down, like an uprooted standard of Indra, making the earth tremble the while.[489] Pierced all over with arrows, his body touched not the ground. At that moment, O bull of Bharata's race, a divine nature took possession of that great bowman lying on a bed of arrows. The clouds poured a (cool) shower (over him) and the Earth trembled. While falling he had marked that the Sun was then in the southern solstice. That hero, therefore, permitted not his senses to depart, thinking of that (inauspicious) season (of death). And all around in the welkin he heard celestial voices saying, 'Why, Oh why, should Ganga's son, that foremost of all warriors of weapons, yield up his life during the southern declension?' Hearing these words, the son of Ganga answered, 'I am alive!' Although fallen upon the earth, the Kuru grandsire Bhishma, expectant of the northern declension, suffered not his life to depart. Ascertaining that to be his resolve, Ganga, the daughter of Himavat, sent unto him the great Rishis in swanlike form. Then those Rishis in the forms of swans inhabiting the Manasa lake, quickly rose up, and came together, for obtaining a sight of the Kuru grandsire Bhishma, to that spot where that foremost of men was lying on his bed of arrows. Then those Rishis in swanlike forms, coming to Bhishma, beheld that perpetuator of Kuru's race lying on his bed of arrows. Beholding that high-souled son of Ganga, that chief of the Bharatas, they walked round him, and the Sun being then in the southern solstice, they said, addressing one another, these words, 'Being a high-souled person, why should Bhishma pass out (of the world) during the southern declension?' Having said these words, those swans went away, proceeding towards the southern direction. Endued with great intelligence, Bhishma, O Bharata. beholding them, reflected for a moment. And the son of Santanu then said unto them. 'I will never pass out (of the world) as long as the Sun is in the southern solstice. Even this is my resolve. I will proceed to my own ancient abode when the Sun reacheth the northern solstice. Ye swans, I tell you this truly. Expectant of the northern declension I will hold my life. Since I have the fullest control over the yielding up of my life, I will, therefore, hold life, expectant of death during the northern declension. The boon that was granted to me by my illustrious sire, to the effect that my death would depend on my own wish O, let that boon become true. I will hold my life, since I have control in the matter of laying it down.' Having said these words to those swans, he continued to lie down on his bed of arrows.
"When that crest of the Kuru race, viz., Bhishma of great energy, fell down, the Pandavas and the Srinjayas uttered leonine shouts. When the grandsire of the Bharatas who was endued with great might was overthrown, thy son, O bull of Bharata's race, knew not what to do. And all the Kurus were entirely deprived of their senses. And the Kurus headed by Kripa, and Duryodhana, sighed and wept. And from grief they remained for a long while deprived of their senses. And they remained perfectly still, O monarch, without setting their hearts on battle. As if seized by thighs, they stood motionless, without proceeding against the Pandavas. When Santanu's son Bhishma of mighty energy, who was (regarded as) unslayable, was slain, all of us thought that the destruction of the Kuru king was at hand.[490] Vanquished by Savyasachin, with our foremost heroes slain, and ourselves mangled with sharp arrows, we knew not what to do. And the heroic Pandavas possessed of massive arms that looked like spiked maces, having obtained the victory and won a highly blessed state in the other world,[491] all blew their great conches. And the Somakas and the Panchalas all rejoiced, O king. Then when thousands of trumpets were blown, the mighty Bhimasena slapped his arm-pits and uttered loud shouts. When the all-powerful son of Ganga was slain, the heroic warriors of both armies, laying down their weapons, began to reflect thoughtfully. And some uttered loud shrieks and some fled away, and some were deprived of their senses. And some censured the practices of the Kshatriya order and some applauded Bhishma. And the Rishis and the Pitris all applauded Bhishma of high vows. And the deceased ancestors of the Bharatas also praised Bhishma. Meanwhile the valiant and intelligent Bhishma, the son of Santanu, having recourse to that Yoga which is taught in the great Upanishads and engaged in mental prayers, remained quiet, expectant of his hour."
SECTION CXXI
Dhritarashtra said, 'Alas, what was the state of (my) warriors, O Sanjaya, when they were deprived of the mighty and god-like Bhishma who had become a Brahmacharin for the sake of his reverend sire? Even then I regarded the Kurus and all the others as slain by the Pandavas when Bhishma, despising the son of Drupada, struck him not. Wretch that I am, also, I hear today of my sire's slaughter. What can be a heavier sorrow than this? My heart assuredly, O Sanjaya, is made of adamant, since it breaketh not into a hundred fragments on hearing of Bhishma's death! Tell me, O thou of excellent vows, what was done by that lion among the Kurus, viz., the victory-desiring Bhishma when he was slain in battle. I cannot at all brook it that Devavrata should be slain in battle. Alas, he that was not slain by Jamadagni's son himself in days of old by means of even his celestial weapons, alas, he hath now been slain by Drupada's son Sikhandin, the prince of Panchala!--
'Sanjaya said,--"Slain in the evening the Kuru grandsire Bhishma saddened the Dhartarashtras and delighted the Panchalas. Falling down on the earth, he lay on his bed of arrows without however, touching the earth with his body. Indeed, when Bhishma, thrown down from his car fell upon the surface of the earth, cries of Oh and Alas were heard among all creatures. When that boundary-tree of the Kurus, viz., the ever victorious Bhishma, fell down, fear entered the hearts, O king, of the Kshatriyas of both the armies. Beholding Bhishma, the son of Santanu, with his standard overthrown and his armour cut open, both the Kurus and the Pandavas were inspired, O monarch, with sentiments of cheerlessness. And the welkin was enveloped with a gloom and the Sun himself became dim. The Earth seemed to utter loud shrieks when the son of Santanu was slain. This one is the foremost of those conversant with the Vedas! This one is the best of those that are conversant with the Vedas!--Even thus did creatures speak of that bull among men as he lay (on his bed of arrows).This one, formerly, ascertaining his sire Santanu to be afflicted by Kama, this bull among men, resolved to draw up his vital steed!--Even thus did the Rishis together with the Siddhas and the Charanas said of that foremost one of the Bharatas as he lay on his bed of arrows. When Santanu's son Bhishma, the grandsire of the Bharatas, was slain, thy sons, O sire, knew not what to do. Their faces wore an expression of grief. The splendour of their countenances seemed to abandon them, O Bharata! All of them stood in shame, hanging down their heads. The Pandavas, on the other hand, having, won the victory, stood at the head of their ranks. And they all blew their large conchs decked with gold. And when in consequence of their joys thousands of trumpets, O sinless one, were blown there, we beheld O monarch, the mighty Bhimasena, the son of Kunti, sporting in great glee, having quickly slain many hostile warriors endued with great strength. And a great swoon overtook all the Kurus. And Karna and Duryodhana repeatedly drew long breaths. When the Kuru grandsire Bhishma fell down, thus, cries of sorrow were heard all round, and the greatest confusion prevailed (among the Kuru army). Beholding Bhishma fallen, thy son Dussasana, with great speed, entered the division commanded by Drona. That hero, clad in mail and at the head of his own troops, had been placed by his elder brother (for the protection of Bhishma). That tiger among men now came, plunging the troops he had commanded into grief. Beholding him coming towards them, the Kauravas surrounded prince Dussasana, desirous, O monarch, of hearing what he had to say. Then Dussasana of Kuru's race informed Drona of Bhishma's slaughter. Drona then, hearing those evil tidings, suddenly fell down from his car. Then the valiant son of Bharadwaja, quickly recovering his senses, forbade the Kuru army, sire, to continue the fight. Beholding the Kurus desist from battle, the Pandavas also, through messengers on fleet horses, forbade their orders, ceased to fight, the kings of both armies, putting off their armour, all repaired to Bhishma. Desisting from the fight, thousands of (other) warriors then, proceeded towards the high-souled Bhishma like the celestials towards the Lord of all creatures. Approaching Bhishma who was then, O bull of Bharata's race, lying (on his bed of arrows), the Pandavas and the Kurus stood there, having offered him their salutations. Then Santanu's son Bhishma of righteous soul addressed the Pandavas and the Kurus who having reverenced him thus, stood before him. And he said,--Welcome to you, ye highly blessed ones! Welcome to you, ye mighty car-warriors! Gratified am I with your sight, ye that are the equals of the very gods.--Thus addressing them with his head hanging down, he once more said,--'My head is hanging down greatly. Let a pillow be given to me!--The kings (standing there) then fetched many excellent pillows that were very soft and made of very delicate fabrics. The grandsire, however, desired them not. That tiger among men then said unto those kings with a laugh,--These, ye kings, do not become a hero's bed.--Beholding them that foremost of men, that mightiest of car-warriors in all the worlds, viz., the mighty-armed Dhananjaya the son of Pandu, he said,--O Dhananjaya, O thou of mighty arms, my head hangeth down, O sire! Give me a pillow such as thou regardest to be fit!--'"
SECTION CXXII
"Sanjaya said,--'Stringing then his large bow and reverentially saluting the grandsire, Arjuna, with eyes filled with tears, said these words, O foremost one among the Kurus, O thou that art the first among all wielders of weapons, command me, O invincible one, for I am thy slave! What shall I do, O grandsire!--Unto him Santanu's son said,--My head, O sire, hangeth down!--O foremost one among the Kuru's O Phalguni, get me a pillow! Indeed, give me one without delay O hero, that would become my bed! Thou O Partha, art competent, thou art the foremost of all wielders of bows! Thou art conversant with the duties of Kshatriyas and thou art endued with intelligence and goodness!--Then Phalguni, saying,--So be it--desired to do Bhishma's bidding. Taking up Gandiva and a number of straight shafts, and inspiring them with mantras, and obtaining the permission of that illustrious and mighty car-warrior of Bharata's race, Arjuna then, with three keen shafts endued with great force, supported Bhishma's head. Then that chief of the Bharatas, viz., Bhishma of virtuous soul, conversant with the truths of religion, seeing that Arjuna, having divined his thought, had achieved that feat, became highly gratified. And after that pillow had thus been given to him, he applauded Dhananjaya. And casting his eyes upon all the Bharatas there, he addressed Kunti's son Arjuna, that foremost of all warriors, that enhancer of the joys of his friends and said,--Thou hast given me, O son of Pandu, a pillow that becometh my bed! If thou hadst acted otherwise, I would have cursed thee, from wrath! Even thus, O mighty-armed one, should a Kshatriya, observant of his duties, sleep on the field of battle on his bed of arrows!--Having addressed Vibhatsu thus, he then said unto all those kings and princes that were present there, these words:--Behold ye the pillow that the son of Pandu hath given me! I will sleep on this bed till the Sun turneth to the northern solstice! Those king that will then come to me will behold me (yield up my life)! When the Sun on his car of great speed and unto which are yoked seven steeds, will proceed towards the direction occupied by Vaisravana, verily, even then, will I yield up my life like a dear friend dismissing a dear friend! Let a ditch be dug here around my quarters ye kings! Thus pierced with hundreds of arrows will I pay my adorations to the Sun? As regards yourselves, abandoning enmity, cease ye from the fight, ye kings--
'Sanjaya continued,--"Then there came unto him some surgeons well trained (in their science) and skilled in plucking out arrows, with all becoming appliances (of their profession). Beholding them, the son of Ganga said unto thy son,--'Let these physicians, after proper respect being paid to them, be dismissed with presents of wealth. Brought to such a plight, what need have I now of physicians? I have won the most laudable and the highest state ordained in Kshatriya observances! Ye kings, lying as I do on a bed of arrows, it is not proper for me to submit now to the treatment of physicians. With these arrows on my body, ye rulers of men, should I be burnt!'--Hearing these words of his, thy son Duryodhana dismissed those physicians, having honoured them as they deserved. Then those kings of diverse realms, beholding that constancy in virtue displayed by Bhishma of immeasurable energy, were filled with wonder. Having given a pillow to thy sire thus, those rulers of men, those mighty car-warriors, viz., the Pandavas and the Kauravas, united together, once more approached the high-souled Bhishma lying on that excellent bed of his. Reverentially saluting that high-souled one and circumambulating him thrice, and stationing guards all around for his protection, those heroes, with bodies drenched in blood, repaired for rest towards their own tents in the evening, their hearts plunged into grief and thinking of what they had seen.
Then at the proper time, the mighty Madhava, approaching the Pandavas, those mighty car-warriors cheerfully seated together and filled with joy at the fall of Bhishma, said unto Dharma's son Yudhishthira these words,--"By good luck victory hath been thine, O thou of Kuru's rare! By good luck hath Bhishma been overthrown, who is unslayable by men, and is a mighty car-warrior of aim incapable of being baffled! Or, perhaps, as destiny would have it, that warrior who was master of every weapon, having obtained thee for a foe that canst slay with thy eyes alone, hath been consumed by thy wrathful eye!--Thus addressed by Krishna, king Yudhishthira the just, replied unto Janardana, saying,--Through Thy grace is Victory, through Thy wrath is Defeat! Thou art dispeller of the fears of those that are devoted to thee. Thou art our refuge! It is not wonderful that they should have victory whom Thou always protectest in battle, and in whose welfare Thou art always engaged, O Kesava! Having got Thee for our refuge, I do not regard anything as wonderful! Thus addressed by him, Janardana answered with a smile,--O best of kings, these words can come from thee alone!"
SECTION CXXIII
"Sanjaya said,--'After the night had passed away, O monarch, all the kings, the Pandavas and the Dhartarashtras, repaired to the grandsire, Those Kshatriyas then saluted that bull of their order, that foremost one among the Kurus, that hero lying on a hero's bed, and stood in his presence. Maidens by thousands, having repaired to that place, gently showered over Santanu's son powdered sandal wood and fried paddy, and garlands of flowers. And women and old men and children, and ordinary spectators, all approached Santanu's son like creatures of the world desirous of beholding the Sun. And trumpets by hundreds and thousands, and actors, and mimes, and skilled mechanics also came to the aged Kuru grandsire. And ceasing to fight, putting aside their coats of mail, and lying aside their weapons, the Kurus and the Pandavas, united together, came to the invincible Devavrata, that chastiser of foes. And they were assembled together as in days of old, and cheerfully addressed one another according to their respective ages. And that conclave full of Bharata kings by hundreds and adorned with Bhishma, looked beautiful and blazing like a conclave of the gods in heaven. And that conclave of kings engaged in honouring the son of Ganga looked as beautiful as a conclave of the celestials engaged in adorning their Lord, viz., the Grandsire (Brahman). Bhishma, however, O bull of Bharata's race, suppressing his agonies with fortitude though burning with the arrows (still sticking to his body), was sighing like a snake. His body burning with these arrows, and himself nearly deprived of his senses in consequence of his weapon-wounds, Bhishma cast his eyes on those kings and asked for water. Then those Kshatriyas, O king, brought thither excellent viands and several vessels of cold water. Beholding that water brought for him, Santanu's son said,--I cannot, O sire, now use any article of human enjoyment! I am removed from the pale of humanity. I am lying on a bed of arrows. I am staying here, expecting only the return of the Moon and the Sun! Having spoken these words and thereby rebuked those kings, O Bharata, he said,--I wish to see Arjuna!--The mighty-armed Arjuna then came there, and reverentially saluting the grandsire stood with joined hands, and said,--What shall I do?--Beholding then that son of Pandu, O monarch, thus standing before him after having offered him respectful salutations, Bhishma of righteous soul cheerfully addressed Dhananjaya, saying,--Covered all over with thy shafts, my body is burning greatly! All the vital parts of my body are in agony. My mouth is dry. Staying as I am with body afflicted with agony, give me water, O Arjuna! Thou art a great bowman! Thou art capable of giving me water duly!--The valiant Arjuna then saying,--So be it,--mounted on his car, and striking his Gandiva with force, began to stretch it. Hearing the twang of his bow and the slap of his palms which resembled the roar of the thunder, the troops and the kings were all inspired with fear. Then that foremost of car-warriors, mounted on his car, circumambulated that prostrate chief of the Bharatas, that foremost of all wielders of weapons. Aiming then a blazing arrow, after having inspired it with Mantras and identified it with the Parjanya weapon, in the very sight of the entire army, the son of Pandu, viz., Partha, pierced the Earth a little to the south of where Bhishma lay. Then there arose a jet of water that was pure, and auspicious, and cool, and that resembling the nectar itself, was of celestial scent and taste. And with that cool jet of water Partha gratified Bhishma, that bull among the Kurus, of godlike deeds and prowess. And at that feat of Partha who resembled Sakra himself in his acts, all those rulers of Earth were filled with great wonder. And beholding that feat of Vibhatsu implying superhuman prowess, the Kurus trembled like kine afflicted with cold. And from wonder all the kings there present waved their garments (in the air). And loud was the blare of conchs and the beat of drums that were then heard all over the field. And Santanu's son, his thirst quenched, then addressed Jishnu, O monarch, and said, applauding him highly in the presence of all those kings, these words, viz.,--O thou of mighty arms, this is not wonderful in thee, O son of Kuru's race! O thou of immeasurable effulgence, even Narada spoke of thee as an ancient Rishi! Indeed, with Vasudeva as thy ally, thou wilt achieve many mighty feats which the chief of the celestials himself with all the gods, of a certainty, will not venture to achieve! They that have knowledge of such things know thee to be the destroyer of the whole Kshatriya race! Thou art the one bowman among the bowmen of the world! Thou art the foremost among men. As human beings are, in this world, foremost of all creatures, as Garuda is the foremost of all winged creatures; as the Ocean is the foremost among all receptacles of water and the cow among all quadrupeds; as the Sun is the foremost amongst all luminous bodies and Himavat among all mountains; as the Brahmana is the foremost among all castes, art thou the foremost of all bowmen! Dhritarashtra's son (Duryodhana) listened not to the words repeatedly spoken by me and Vidura and Drona and Rama and Janardana and also by Sanjaya. Reft of his senses, like unto an idiot, Duryodhana placed no reliance on those utterances. Past all instructions, he will certainly have to lie down for ever, overwhelmed by the might of Bhima!--Hearing these words of his, the Kuru king Duryodhana became of cheerless heart. Eyeing him, Santanu's son said,--Listen, O king! Abandon thy wrath! Thou hast seen, O Duryodhana how the intelligent Partha created that jet of cool and nectar-scented water! There is none else in this world capable of achieving such feat. The weapons appertaining to Agni, Varuna, Soma, Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and Vivaswat, all these are known to Dhananjaya alone in this world of men! Krishna, the son of Devaki, also knoweth them. But there is none else here that knoweth them. This son of Pandu, O sire, is incapable of being defeated in battle by even the gods and the Asuras together. The feats of this high-souled one are superhuman. With that truthful hero, that ornament of battle, that warrior accomplished in fight, let peace, O king, be soon made! As long as the mighty-armed Krishna is not possessed by wrath, O chief of the Kurus, it is fit, O sire, that peace should be made with the heroic Parthas! As long as this remnant of thy brothers is not slain, let peace, O monarch, be made! As long as Yudhishthira with eyes burning in wrath doth not consume thy troops in battle, let peace, O sire, be made! As long as Nakula, and Sahadeva, and Bhimasena, the sons of Pandu, do not, O monarch, exterminate thy army, it seems to me that friendly relations should be restored between thee and the heroic Pandavas! Let this battle end with my death, O sire! Make peace with the Pandavas, Let these words that are uttered to thee by me be acceptable to thee, O sinless one! Even this is what I regard to be beneficial both for thyself and the race (itself of Kuru)! Abandoning thy wrath, let peace be made with Parthas. What Phalguni hath already done is sufficient. Let friendly relations be restored with the death of Bhishma! Let this remnant (of warriors) live! Relent, O king! Let half the kingdom be given to the Pandavas. Let king Yudhishthira the just, go to Indraprastha. O chief of the Kurus, do not achieve a sinful notoriety among the kings of the earth by incurring the reproach of meanness, becoming a fomentor of intestine dissensions! Let peace come to all with my death! Let these rulers of earth, cheerfully mix with one another! Let sire get back the son, let sister's son get back the maternal uncle! If from want of understanding and possessed by folly thou dost not harken to those timely words of mine thou wilt have to repent greatly! What I say is true. Therefore, desist even now! Having, from affection, said these words unto Duryodhana in the midst of the kings, the son of the ocean-going (Ganga) became silent. Though his vital limbs were burning with the arrow-wounds, yet, prevailing over his agonies, he applied himself to yoga.
"Sanjaya continued--'Having heard these beneficial and peaceful words fraught with both virtue and profit, thy son, however, accepted them not, like a dying man refusing medicine."
SECTION CXXIV
"Sanjaya said,--'After Santanu's son Bhishma, O monarch, had become silent, all those rulers of earth, there present, then returned to their respective quarters. Hearing of Bhishma's slaughter that bull among men, viz., Radha's son (Karna), partially inspired with fear quickly came there. He beheld that illustrious hero lying on his bed of reeds. Then Vrisha (Karna) endued with great glory, with voice choked in tears, approaching that hero lying with eyes closed, fell at his feet. And he said,--O chief of the Kurus, I am Radha's son, who while before thy eyes, was everywhere looked upon by thee with hate!--Hearing these words, the aged chief of the Kurus, the son of Ganga, whose eyes were covered with film slowly raising his eyelids, and causing the guards to be removed, and seeing the place deserted by all, embraced Karna with one arm, like a sire embracing his son, and said these words with great affection:--Come, come! Thou art an opponent of mine who always challengest comparison with me! If thou hadst not come to me, without doubt, it would not have been well with thee! Thou art Kunti's son, not Radha's! Nor is Adhiratha thy father! O thou of mighty arms, I heard all this about thee from Narada as also from Krishna-Dwaipayana! Without doubt, all this is true! I tell thee truly, O son, that I bear thee no malice! It was only for abating thy energy that I used to say such harsh words to thee! O thou of excellent vows without any reason thou speakest ill of all the Pandavas! Sinfully didst thou come into the world. It is for this that thy heart hath been such. Through pride, and owning also to thy companionship with the low, thy heart hateth even persons of merit! It is for this that I spoke such harsh words about thee in the Kuru camp! I know thy prowess in battle, which can with difficulty be borne on earth by foes! I know also thy regard for Brahmanas. thy courage, and thy great attachment to alms-giving! O thou that resemblest a very god, amongst men there is none like thee! For fear of intestine dissensions I always spoke harsh words about thee. In bowmanship, in aiming weapon, in lightness of hand and in strength of weapons, thou art equal to Phalguni himself, or the high-souled Krishna! O Karna, proceeding to the city of Kasi, alone with thy bow, thou hadst crushed the kings in battle for procuring a bride for the Kuru king! The mighty and invincible king Jarasandha also, ever boastful of his prowess in battle, could not become thy match in fight! Thou art devoted to Brahmanas; thou always fightest fairly! In energy and strength, thou art equal to a child of the celestials and certainly much superior to men. The wrath I cherished against thee is gone. Destiny is incapable of being avoided by exertion. O slayer of foes, the heroic sons of Pandu are thy uterine brothers! If thou wishest to do what is agreeable to me, unite with them, O thou of mighty arms! O son of Surya, let these hostilities end with me! Let all the kings of Earth be to-day freed from danger!--
"'Karna said I know this, O thou of mighty arms! All this without doubt, is (as thou sayest)! As thou tellest me, O, Bhishma, I am Kunti's son, and not the son of a Suta! I was, however, abandoned by Kunti, and I have been reared by a Suta. Having (so long) enjoyed the wealth of Duryodhana, I dare not falsify it now. Like Vasudeva's son who is firmly resolved for the sake of the Pandavas, I also, O thou that makest profuse presents to Brahmanas, am prepared to cast away my possessions, my body itself, my children, and my wife, for Duryodhana's sake! Death from disease, O thou of Kuru's race, doth not become a Kshatriya! Relying upon Suyodhana I have always offended the Pandavas! This affairs is destined to take its course. It is incapable of being prevented. Who was there that would venture to overcome Destiny by exertion? Various omens indicating the destruction of the Earth. O grandsire, were noticed by thee and declared in the assembly. It is well known to me that the son of Pandu, and Vasudeva, are incapable of being conquered by other men. Even with them we venture to fight! I will vanquish the son of Pandu in battle! Even this is my firm resolve! I am not capable, of casting off this fierce animosity (that I cherish against the Pandavas)! With a cheerful heart, and keeping the duties of my order before my eye, I will contend against Dhananjaya. Firmly resolved that I am on battle, grant me thy permission, O hero! I will fight. Even this is my wish. It behoveth thee to forgive me also any harsh words that I may have at any time uttered against thee or any act that I may have done against thee from anger or inconsiderateness!--"
"'Bhishma said,--If, indeed, thou art unable to cast off this fierce animosity, I permit thee, O Karna! Fight, moved by the desire of heaven! Without anger and without vindictiveness, serve thou the king according to thy power and according to thy courage and observant of the conduct of the righteous! Have then my permission, O Karna! Obtain thou that which thou seekest! Through Dhananjaya thou wilt obtain all those regions (hereafter) which are capable of being had by fulfilling the duties of a Kshatriya! Freed from pride, and relying on thy (own) might and energy, engage in battle, since a Kshatriya cannot have a (source of) greater happiness than a righteous battle. For a long while I made great efforts for bringing about peace! But I succeeded not, O Karna, in the task! Truly do I say this unto thee!--"
"'Sanjaya continued,--'After the son of Ganga had said this, Radha's son (Karna) having saluted Bhishma and obtained his forgiveness, got up on his car and proceeded towards (the quarters of) thy son.'
The End of Bhishma Parva
FOOTNOTES
1. Tapas-kshetra because Kuru, the common ancestor of the rival houses, performed his ascetic austerities there. Since Kuru's time, many ascetics took up their abode there.
2. Some texts have Duddharsham for Durddharshas.
3. Literally, "gives heat".
4. 'Varna' is used here in the sense of races and not castes.
5. This sloka is variously read. For bhauman in the first line some texts read bhimam which I have adopted. For sahasa in the second line some texts have rajasa, and then aditye (locative) for 'adityas'.
6. The Bombay text is evidently faulty here; it repeats the second half of the 7th sloka, making the second half of the 25th the first half of the 24th.
7. i.e., stragglers should not be slain.
8. Literally, "confiding."
9. The Bombay text has Castropanayishu; the Bengal texts have Castropojibishu.
10. Rather, "have their periods run out."
11. The Bombay text reads pralahshaye for prajashaye. I have adopted the former.
12. Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as the Burdwan Pundits correct it. A bitch producing dogs and bitches would be no anomaly.
13. Unlike the Bengal editions, the Bombay edition correctly includes this sloka, or rather half sloka, within the 17th, making the 17th a triplet instead of a couplet. For the well-known word Dhishthitas however, the Bombay text has Vishthitas.
14. The Bombay text reads Paricchanna for Paricchinna. The former is better.
15. Vaisase is explained by Nilakantha as Virodhe. Conttavarta---a river having bloody eddies.
16. Conitam cchardayanniva. I have adopted Nilakantha's explanation. The Burdwan Pundits take it as referring to "weapons" instead of "hearers." The passage, however, may mean that the bird screams so frightfully as if it vomits blood. The only thing that militates against this interpretation is that cchardayan is a causal verb. In the Mahabharata, however, causal forms are frequently used without causal meaning.
17. This sloka is omitted in many editions, though it is certainly genuine. I have rendered it very freely, as otherwise it would be unintelligible. The fact is, three lunations twice meeting together in course of the same lunar fortnight is very rare. The lunar-fortnight (Paksha) being then reduced by two days, the day of full-moon or that of new moon, instead of being (as usual) the fifteenth day from the first lunation becomes the thirteenth day. Lunar-eclipses always occur on days of the full-moon, while solar-eclipses on those of the new moon. Such eclipses, therefore, occurring on days removed from the days of the first lunation by thirteen instead of (as usual) fifteen days, are very extraordinary occurrences.
18. Vishamam is battle or war, and akranda is weeping or productive of grief. The latter word may also mean a fierce battle. If understood in this sense, Vishamam may be taken as indicating hostility, or absence of peace.
19. Nilakantha explains this in a long note the substance of which is appended below. Kings are divided into three classes, viz., owners of elephants (Gajapati), owners of horses (Aswapati), and owners of men (Narapati). If an evil-omened planet (papa-graha) sheds its influence upon any of the nine constellations beginning with Aswini, it forebodes danger to Aswapatis; if on any of the nine beginning with Magha, it forebodes danger to Gajapatis; and if on any of the nine beginning with Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore, is that one or another papa-graha has shed its influence upon one another of each of the three classes of constellations, thus foreboding danger to all classes of kings.
20. Vide note ante.
21. Aparvani, i.e., not on Parva days or days of full-moon and new-moon as ordinarily coming. The Bombay edition, after aparvani, reads grahenau tau. A better reading unquestionably grastavetau, as many Bengal texts have.
22. Pratisrotas; strict grammar would require pratisrotasas; the meaning is that those that flowed east to west now flow west to east, &c. For kurddanti some texts have narddanti which is certainly better. Kurddanti means play or sport; wells playing like bulls would be unmeaning, unless the sport is accompanied by bellowing.
23. The Burdwan Pundits reads suskasani for sakrasani. The latter, however, is the true reading.
24. The original is very obscure. Uluka is explained by Nilakantha as a brand (used for want of lambs). The line, however, is elliptical. The Burdwan Pundits introduce an entirely new line.
25. Mahabhuta is swelling greatly.
26. Parena is explained by Nilakantha as atisayena.
27. Some of the Bengal texts read anugraham (making the initial a silent after maharshe, in the vocative case). There can be no doubt however, that this is incorrect. The true reading is nadharmam which I have adopted. The Bombay text reads na cha dharmam. The introduction of the article cha needlessly makes the line incorrect as to metre.
28. The second line of the 67th sloka is very obscure. I have followed Nilakantha in translating it thus. The sense seems to be, that when crows hover behind an army, that is an auspicious sign; while it is an inauspicious sign if they are seen ahead. I am not sure that Nilakantha is right in taking the pronoun ye as referring to even crows.
29. Such as "don't fight, for you will be dead men soon." &c.
30. Nilakantha explains these five species thus: trees such as the peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump underneath; creepers, such as all plants growing upon the soil but requiring some support to twine round; Valli, those that creep on the earth and live for a year only, such, as the gourd, the pumpkin, etc., and lastly, Trina, such as grass and all plants that are stemless, having only their barks and leaves.
31. When Gayatri, or Brahma or the Universe, is mentioned, these twenty-four are indicated, five of which exist independently, the remaining nineteen being the result of five in those various proportions.
32. I have rendered 4 and 5 a little too freely. The language of the original is very terse.
33. Samyam is homogeneity. The allusion is to the state of the universe before creation, when there exists nothing but a homogeneous mass or Brahma alone. The first compound of the 2nd line is read differently. The Burdwan Pandits and the Bombay edition read anyonyam (in the accusative); many of the Bengal texts read anyonyena (in the instrumental). The meaning is scarcely affected by this difference of reading.
34. The order of destruction is that earth merges into water, water into fire, fire into air, and air into space. And so the order of birth is that from space arises air, from air arises fire, from fire arises water, and from water arises earth.
35. Nilakantha explains the last six slokas as having an esoteric meaning. By Sudarsana he understands the mind. The rest is explained consistently. Interpretations, however, are not rare among commentators seeking to put sense in non-sense.
36. The Bombay text reads Varsha parvatas for parvatas samas.
37. For Pinaddha occurring in the Bengal texts, the Bombay edition reads Vichitra.
38. The Bengal texts add a line here which is properly omitted in the Bombay edition.
39. After the 10th occurs a line in the Bengal text which is evidently vicious.
40. Day of the full-moon and that of the new-moon.
41. The Bengal texts, except the Burdwan one, have divi for Daityas, of course, the latter reading is correct.
42. The Bombay text has Sarvatas (which is better) for Sarvata in the Bengal texts.
43. in the first line of 28, the Bengal texts read Sirasas (ablative) for Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay text has plavantiva-pravegena for the Bengal reading patatyajapravegena. No material difference of meaning arises if one or the other is accepted.
44. Alluding to the tradition of Siva's holding Ganga on his head and for which the great god is sometimes called Gangadhara.
45. This word occurs in various forms, Ketumala and Ketumali being two others.
46. The Bombay edition reads tu for cha after Jamvukhanda. The meaning becomes changed.
47. The sacred stream Ganga is believed to have three currents. In heaven the current is called Mandakini; on earth, it is called Ganga; and in the subterraneous world it is called Bhogavati.
48. The Bengal texts, excepting the Burdwan one, incorrectly read Sakram for Satram.
49. The correct reading is Gatimanti. Many of the Bengal texts incorrectly read matimanti, which is unmeaning.
50. Many of the Bengal texts incorrectly read Merorapyyantaram for Merorathottaram.
51. This sloka beginning with mani and ending with prabham is omitted in the Bombay text, I don't think rightly. If anything that seems to be a repetition is to be omitted.
52. i.e. "have fallen away from a celestial state."
53. In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15 Mudhabhishekas for Purvabhishekas; is substituted in the Bombay text. In 1 again the Bombay text reads Subhas for drumas.
54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference is not material.
55. Both the Burdwan and the Bombay editions read Panchashat (five and six). The Bengal texts generally have panchasat (fifty).
56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic Society's edition contains a misprint. The meaning is, "Because Sringa (jewelled mountain of that name), therefore superior." I have rendered it somewhat freely.
57. They are but portions of the same Supreme Being.
58. i.e. mountains forming boundaries of divisions.
59. The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in Bengal texts.
60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits read Chandanancha mahanadim.
61. The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before. The name Lohatarini occurs in various forms.
62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga and Vetravati, however occur before.
63. Kamadhuk is that species of kine which always yield milk.
64. Nilakantha explains this in this way. The gods depend on sacrifices performed by human beings; and as regards human beings, their food is supplied by the Earth. Superior and inferior creatures, therefore, are all supported by the earth; the Earth then is their refuge. The word Earth in these slokas is sometimes used to signify the world and sometimes the element of that name.
65. I render the last line a little too freely. If the saying is intended to be general, the translation should run thus: "Up to this day there is no man whose desires can be satiated."
66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is Kimanyat srotumicchasi.
67. The Bombay text reads Tatas parena; the Bengal reading is Tatas purvena. I adopt the former.
68. Probably this mythical account of Sakadwipa embodies some vague tradition current in ancient India of some republic in Eastern Asia or Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas.
69. The second line of the 3rd sloka is read variously. The Bombay edition incorrectly reads 'Parvataccha' etc. etc.,; the Bengal reading is evameva etc. etc. The Bengal reading is better, although the true reading, I apprehend, is Evametais &c., &c.
70. Vamanaka and Vamana are the same words the final ka being a suffix causing no difference of meaning. So Andhakaraka and Andhakara are the same.
71. Dig-gaja, i.e. an elephant supporting the globe. There are four such in Hindu mythology or ten according to some accounts.
72. i.e., with the juice trickling down from their cheeks and mouth. In the season of rut, a peculiar kind of juice issues from several parts of an elephant's body. It is believed to be the temporal-juice. The stronger and fierce the elephant, the greater the quantity of the juice that issues out its body.
73. Tasya (singular of Tad) and sa (masculine singular of Tad) both refer to the four elephants, Gaja-chatushtaya in singular.
74. Asamyadha lit. "Unbound" or "unrestrained," i.e. freely or irregularly.
75. It is a remarkable fact that the ratio between the diameter and the circumference of a circle was roughly known to the ancient Hindus. The circumference is nearly, as stated here, three times and a half of the diameter. The next ratio, of course, is slightly less, being three and one-seventh.
76. The first word of this sloka is variously read. 'Yathadishtam' is the Bengal reading, while the Bombay reading 'Yathoddishtam.' If the latter reading were adopted, the meaning would be as indicated (in the Sastras). The second line literally rendered, is "pacify thy son Duryodhana." But how Dhritarashtra is to pacify his son having listened to the geographical digression, is not easy to see.
77. For Sadhusattamas of the Bengal texts, the Bombay edition reads Sadhusammatas. I adopt the last.
78. The last word in the first line of the 11th sloka, in the Bengal texts, is 'Pravriha.' In the Bombay edition it is 'Anikaha.' The difference in meaning is immaterial.
79. The first half of the first line, in the Bengal texts, is read as 'Kathamascha me putra', the Bombay text reads "Kathamascha me Yoddha'. If the latter reading be adopted, the meaning would be--"Tell me how my warriors were, etc. etc.
80. In the second line of sloka 3, for 'kim na asinmanastada' (what was the state of mind of our men) the Bombay text reads 'Kimu asinmanastava' (what was the state of your mind)?
81. The Plural pronouns 'ye' in the second line of the 8th sloka (changed into 'ya' by rule of Sandhi because coming before tenam) is read 'ke' (or ka)' by the Burdwan Pundits. I think the correction a happy one. Nilakantha would take 7 and 8 and the first half of 9 as a complete sentence reading 'Asya twama antike' (thou wert near him) for 'Asyaram antike' (smiting or shooting arrows near).
82. Some of the Bengal texts have Panchalanam for Pandavanam.
83. The form of the 2nd line is a negative interrogative, implying,--'I hope the Kurus did not abandon him.
84. This comparison, lengthy as it is, is not sustained throughout with the usual felicity of Vyasa. In several parts it is undoubtedly faulty. Slight variation of reading also occur here and there, without affecting the sense materially.
85. Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc., etc. The meaning then would be--"who protected the wings, themselves making the last painful journey?
86. The Burdwan Pundits make Mahavalas an adjective of Putras. A better construction would be to take it as referring to Bhishma.
87. Ghatayitwa is, literally, causing to be slain.
88. The words "high-souled" and also "through whose boon bestowed of me occur in the 9th sloka following.
89. Vyotthiopatti vijananam, Vyutthita is a very doubtful word.
90. Literally, "in Indra's abodes," i.e. Amaravati.
91. A Kshatriya failing bravely in fight at once goes to the highest regions of bliss.
92. Nilakantha in a long note explains that Magha Vishayagas Somas cannot mean that Soma or the Moon entered the constellation called Magha. He quotes numerous slokas scattered throughout the Mahabharata that throw light, directly or indirectly, on the question of the opening day of the battle, and shows that all these lead to a different conclusion. What is meant by the Moon approaching the region of the Pitris is that those who fall in battle immediately ascend to heaven; of course, they have first to go to the region of Pitris. Thence they have to go to the lunar region for obtaining celestial bodies. All this implies a little delay. Here, however, in the case of those that would fall on the field of Kurukshetra, they would not have to incur even such a little delay. Chandramas or Soma approached the region of Pitris so that the fallen warriors might have celestial bodies very soon, without, in fact, any necessity, on their part, to incur the delay of a journey to the lunar region prior to their ascension to heaven with resplendent bodies.
93. There are nine planets in all the Pauranic astronomy. Of these Rahu and Ketu are regarded Upagrahas, and hence, of grahas there are only seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this line.
94. The Bengal texts read Bhanumanudito divi. The Bombay reading is Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an adjective of Ravis.
95. Purvais Purvatarais is literally--"They of old and still older times"; for Sanatanas some editions read Srutijas (qualifying panthas). Srutija means arising from the Srutis or as laid down in the Srutis.
96. Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If the latter reading be adopted, the meaning would be, "at the head of the (Kuru) army."
97. The Bengal editions read 'Magadhascha ripum yayau.' The Bombay text reads 'Magadhasya Kripo-yayau.' If the latter reading be adopted, the meaning would be "and guiding the very van of the Magadha troops Kripa went."
98. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading is 'Sharadamvudhara-prakshyam.'
99. Vasavartinas is nominative, masculine, plural, referring to cars, &c.; the Burdwan Pundits take it as a genitive singular qualifying tasya, and they render it, therefore, as "of that subordinate of Duryodhana." This is evidently incorrect.
100. Machines, perhaps catapults.
101. 'Vyuha' is an array of troops in a certain form. Many such will be spoken of in this and the other 'parvas' devoted to the battle.
102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal texts. The difference in meaning is not very material.
103. The Bengal texts read Syandamana; the Bombay reading is Spandamana. Both imply "moving", only the motion in the latter case is slower, perhaps, than in the former.
104. The word used is Dayadas lit., taker of (one's) wealth.
105. The Bombay text is here faulty. Darsay swamahavalam is scarcely correct. The Bengal reading is 'Darsayan sumahavalam.'
106. Literally, "with rent cheeks and mouth."
107. The Bombay reading is certainly faulty here. For Chalanta iva parvatas it reads Jimuta iva varashikas, although it makes the previous line begin Ksharantaiva Jimuta.
108. A parigha is a thick club mounted with iron. The comparison is very feeble, for Bhima's mace, in the popular estimation, is much heavier and stouter than any parigha manufactured for human combatants. Prachakarsha is, lit. dragged. I think, however, the root krish must be taken here in the sense of crush.
109. The name Vajra implies either a hard needle for boring diamonds and gems, or the thunder-bolt. In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra.
110. The word is Uttaradhus which seems to be very doubtful.
111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is--"who would be there where Arjuna would be."
112. The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman's to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.
113. The sense is that they, viz., the gods, who accepted Krishna's lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally "behind Krishna," i.e., "with Krishna in the front, or "with Krishna as a leader." The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, "How O Krishna, shall we conquer?" I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.
114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.
115. The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra). Without iva any word to that effect, Mahendram would be ungrammatical.
116. The Bengal texts read, and as I think, correctly, Stutavanta enam. The Bombay reading is Srutavanta enam. In the case of regenerate Rishis and Siddhas it is scarcely necessary to say that they are conversant with the Srutis.
117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the latter,
118. This is how I understand this verse, and I am supported by the Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns.
119. Verse 15 is read variously. As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle.
120. follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas. I retain, however, those names that are of doubtful etymology, as also those that are very common.
121. Every scholar knows the derivation of this word as given in this sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha paschadumakhyam Sumukhi Jagama.
122. Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha are divisions of time. Saraswati implies speech.
123. Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana Yasmin; hence Atmanatma-vivekarupa Samadhi.
124. The text of the Gita has come down to us without, it may be ventured to be stated, any interpolation. The difference of reading are few and far between. For Jayadratha some texts read tathaivacha.
125. The words Aparyaptam and Paryaptam have exercised all commentators. If paryaptam is sufficient (as it certainly is), aparyaptam may mean either more or less than sufficient. The context, however, would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of success, I, therefore, take aparyaptam to be less than sufficient.
126. It has been observed before that Schlegel renders the names of these conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves of them.
127. It seems a fashion to doubt the etymology of this word, as if commentators of the learning of Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can really be set aside in favour of anything that may occur in the Petersburgh lexicon. Hrishikesa means the lord of the senses.
128. Ranasamudyame may also mean "at the outset of battle."
129. The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so dear and near to me. I would much rather suffer them strike me, myself not returning their blows.
130. The word is atatayinas.
131. Most editions read savandhavam "with (their) kinsmen or friends," I think, however, that swa (own) for (with) is the correct reading. K. T. Telang adopts it in his translation published ill Vol. VIII of the Sacred Books of the East.
132. In some editions this lesson is stated to be "Arjuna's grief." The description of the lesson again is given in fewer words.
133. The commentators betray their ingenuity by emphasizing the word ishubhis (with arrows), explaining, "how can I encounter them with arrows whom I cannot encounter with even harsh words?"
134. Arthakaman is an adjective qualifying Gurun. Some commentators particularly Sreedhara, suggest that it may, instead, qualify bhogan. The meaning, however, in that case would be far-fetched.
135. Sreedhara explains that Karpanya is compassion (for kinsmen), and dosha is the fear of sin (for destroying a race). The first compound, therefore, according to him, means,--"My nature affected by both compassion and fear of sin, etc. It is better, however, to take Karpanya itself as a dosha (taint or fault). K. T. Telang understands it in this way. Upahata, however, is affected and not contaminated.
136. What Arjuna says here is that "Even if I obtain such a kingdom on Earth, even if I obtain the very kingship of the gods, I do not yet see that will dispel that grief which will overtake me if I slay my preceptor and kinsmen." Telang's version is slightly ambiguous.
137. The Bengal texts have Parantapa with a Visarga, thus implying that it refers to Gudakesa. The Bombay edition prints it without the Visarga, implying that it is in the vocative case, referring to Dhritarashtra, the listener.
138. One of the most useful rules in translating from one language into another is to use identical words for identical expressions in the original. In translating, however, from a language like Sanskrit which abounds in synonyms, this is not always practicable without ambiguity. As an example, the word used in 13 is Dhira; that used in 11 is Pandita. There can be little doubt, however, that Pandita and Dhira have exactly the same meaning.
139. Amritatwa is really emancipation or non-liability to repeated death or repeated rebirth. To render it as "immortality" is, perhaps, a little slovenly, for every soul is immortal, and this particular section inculcates it.
140. Sat and asat are the two words which must be distinctly understood as they occur often in Hindu philosophy. Sat is explained as the real, i.e., the soul, or anything as real and permanent as the soul. Asat is the reverse of this, i.e., the unreal or the Non-soul. What is said here by Krishna is that the unreal has no existence; the real, again can have no non-existence. Is not this a sort of cosmothetic idealism?
141. Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It accords so well with the spirit of the lesson sought to be inculcated here that I make no scruple to adopt it.
142. A life in this world that is subject to decay and death. So say all the commentators.
143. What Krishna seeks to inculcate here is the simple truth that persons who believe in the Vedas and their ordinances laying down specific acts for the attainment of a heaven of pleasure and power, cannot have the devotion without which there cannot be final emancipation which only is the highest bliss. The performance of Vedic rites may lead to heaven of pleasure and power, but what is that heaven worth? True emancipation is something else which must be obtained by devotion, by pure contemplation. In rendering Janma-Karma-phalapradam I have followed Sankara. Sreedhara and other commentators explain it differently.
144. This sloka has been variously rendered by various translators. It is the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention Anandagiri also) explain it in this way. Shortly stated, the meaning is that to an instructed Brahmana (Brahma-knowing person and not a Brahmana by birth), his knowledge (of self or Brahma) teaches him that which is obtainable from all the Vedas, just as a man wanting to bathe or drink may find a tank or well as useful to him as a large reservoir of water occupying an extensive area. Nilakantha explains it in a different way.
145. Srotavyasya Srutasyacha is literally 'of the hearable and the heard', i.e., "what you may or will hear, and what you have heard." European translators of the Gita view in these words a rejection of the Vedas by the author. It is amusing to see how confidently they dogmatise upon this point, rejecting the authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T. Telang, however, has answered the point elaborately, nothing more need be said here.
146. One may abstain, either from choice or inability to procure them, from the objects of enjoyment. Until, however, the very desire to enjoy is suppressed, one cannot be said to have attained to steadiness of mind. Of Aristotle's saying that he is a voluptuary who pines at his own abstinence, and the Christian doctrine of sin being in the wish, mere abstinence from the act constitutes no merit.
147. The particle 'he' in the second line is explained by both Sankara and Anandagiri as equivalent to Yasmat. The meaning becomes certainly clearer by taking the word in this sense. The 'he', however, may also be taken as implying the sense of "indeed."
148. Buddhi in the first line is explained by Sreedhara as Aintavishayak buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct.
149. Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam. If Sreedhara's interpretation be correct, the meaning would be--"That (one sense) amongst the senses moving (among their objects) which the mind follows, (that one sense) tosseth the mind's (or the man's) understanding about like the wind tossing a (drunken boatman's) boat on the waters." The parenthetical words are introduced by Sreedhara himself. It may not be out of place to mention here that so far as Bengal, Mithila and Benares are concerned, the authority of Sreedhara is regarded as supreme.
150. The vulgar, being spiritually dark, are engaged in worldly pursuits. The sage in spiritual light is dead to the latter.
151. Prakritijais Gunas is explained by Sreedhara as qualities born of one's nature such as Ragadveshadi. Sankara thinks that they are the qualities or attributes of primal matter (which enters into the composition of every self) such as Satwa, Rajas, and Tamas.
152. "Apply to work", i.e. to work as prescribed in the scriptures. Thus says Sankara. "To morning and evening prayers, etc." says Sreedhara.
153. Sacrifices Vishnu's self as declared by the Srutis; work for sacrifice, therefore, is work for Vishnu's sake or gratification. For the sake of that i.e., for sacrifice's, or "Vishnu's sake. So say all the commentators.
154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please.' The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain. The Asuras again who warred with the gods warred with sacrifices.
155. Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin of rain.
156. The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas are Brahma and Brahma is the Vedas, but still in the second line of 15 there is no necessity of taking Brahma as equivalent to the Vedas, I do not think Telang is accurate in his rendering of this line.
157. The wheel referred to is what has been said before, viz., from the Vedas are work, from work is rain, from rain is food, from food are creatures, from creatures again work and so back to the Vedas.
158. The sense seems to be, as explained by the commentators, that such a man earns no merit by action, nor sin by inaction or omission. Nor is there anybody from the Supreme Being to the lowest creature on whom he depends for anything.
159. The example set by the great is always catching, Itaras, here, is Vulgar and not "other". Kurute which I have rendered as "maketh" is used in the sense of "regardeth." Pramanam, however, may not necessarily mean something else that is set up as an ideal. It may refer to the actions themselves of the great men set up by them as a standard.
160. Sreedhara would connect "in the three worlds" with what follows. I follow Sankara and the natural order of words.
161. The word rendered "nature" is prakriti. It really implies "primal matter."
162. The second line, literally rendered, is "deeming that qualities engage in qualities." The first "qualities" imply the senses, and the second, the objects of the senses. The purport is that one knowing the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result of the senses being applied to their objects.
163. Guna-karmashu is explained by Sankara as works of the qualities, or works done by them. Sreedhara explains the compound as "qualities and (their) works."
164. Devoting all work to me, i.e., in the belief that all you do is for me or my sake.
165. The senses, as regards their diverse objects in the world, are either drawn towards them or repelled by them. These likes and dislikes (in the case of men who, of course, only act according to their nature) stand in the way of their emancipation, if men submit to them.
166. Desire, if not gratified, results in wrath. Thus say the commentators.
167. Prajahi is explained by both Sankara and Sreedhara as parityaja (cast off).
168. He is the Supreme Soul or Being.
169. There can be little doubt that what Krishna says here is that no form of worship is unacceptable to him. Whatever the manner of the worship, it is I who is worshipped. After K. T. Telang's exhaustive and effective reply to Dr. Lorinser's strange hypothesis of the Gita having been composed under Christian influences, it is scarcely necessary to add that such toleration would ill accord with the theory of the Christian authorship of the poem.
170. i.e., both inactive and undecaying. Work implies exertion, and, therefore, loss of energy. In me there is no action, no loss of energy and therefore, no decay.
171. 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit) and sankalpa--the consequent will or determination to do. Thus both Sreedhara and Sankara.
172. Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara.
173. Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.
174. What is meant by this is that in the case of such a person complete identification with Brahma takes place, and when such an identification has taken place, action is destroyed.
175. I.e., offering up sacrifice itself as a sacrifice to the Brahma fire, they cast off all action.
176. Offering up the senses to the fire of restraint means restraining the senses for the practice of Yoga. Offering up the objects of the senses means non-attachment to those objects.
177. Suspending the functions of life for contemplation or Yoga.
178. In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line differently. According to him, it means not study and knowledge, but the knowledge from study.
179. All these are different kinds of Yoga, or the different stages of Yoga practice.
180. i.e., knowledge being attained, the fruits of action are attained by, at least, their end being compassed.
181. Sankhya is renunciation of action, while Yoga is devotion through action.
182. The grammatical form of the word Yoga as here employed is exceptional.
183. The first atman is explained as the soul, the second as the body, by all the commentators.
184. Taking means taking anything with the hands.
185. Water when thrown over a lotus-leaf escapes without soaking or drenching the leaf at all.
186. Telang renders Pura as city, of course, the body having two eyes, two ears, two nostrils, one mouth, and two openings for excretions, is meant.
187. Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul.
188. The word is Swapacha meaning a member of the lowest caste.
189. "Brahma is faultless and equable"; so Sreedhara and others,--"since faultless equality is Brahma."
190. The sense is that they are at one with Brahma both here and hereafter.
191. Renouncer and devotee Sannyasin and Yogin.
192. Which spring from desire.
193. Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.
194. Chitta and atma are explained by the commentators as "mind and body."
195. Fixed on one's own self, i.e., withdrawn from all objects of sense. Thus Sankara.
196. Nischayena is explained by Sankara as equivalent to "with preservence" or steadily. Sreedhara explains it as equal to "with the certitude of knowledge acquired by instruction."
197. Mriti-grahitaya Buddhya is, as explained by Sankara and others "with understanding controlled by patience," K. T. Telang renders it "with firm resolve coupled with courage."
198. i.e. I am always visible to him, and he too is always within my sight and I am always kind to him.
199. i.e. how its stable existence may be secured, the mind being by nature ever restless.
200. Fallen off from both, i.e., from heaven (through work) and absorption into Brahma (through devotion).
201. Without leaving anything, i.e., entirely.
202. The Divine-Word i.e., the Vedas. So great is the efficacy of devotion that one merely enquiring of it transcends him who conforms to the rites of the Vedas.
203. Only some one, i.e., very few. Few perfection, i.e., for knowledge of self. Thus all the commentators.
204. The last word of the first line of this sloka is param (higher) and not aparam with the initial a silent owing to the rules of Sandhi. Many of the Bengal texts have aparam, not excepting the latest one printed at Calcutta.
205. Kama which I have rendered desire is explained by Sreedhara as the wish for an unattained object; and raga as the longing or thirst for more. The second Kama is explained as desires of the class of love or lust.
206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.
207. The divine desires are about sons, fame, victory over enemies, etc., regulations, such as fasts etc.; their own nature, i.e., disposition as dependent on the acts of their past lives. Thus all the commentators.
208. The worshipper obtains his desires, thinking he gets them from the godhead he worships. It is however, that gives him those.
209. The divinities being perishable, myself imperishable. What these obtain is perishable. What my worshippers obtain is imperishable.
210. The ignorant, without knowledge of my transcendent essence take me to be no higher than that what is indicated in my human and other incarnate manifestations. Thus Sreedhara.
211. Adhyatman is explained as all that by which Brahman is to be attained. All actions mean the whole course of duties and practices leading to the knowledge of Brahman.
212. The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna.
213. Bhava is production, and Udbhava is growth or development. Thus Sreedhara.
214. All the doors, i.e., the senses. Confining the mind within the heart, i.e., withdrawing the mind from all external objects. Murdhni is explained by Sreedhara to mean here "between the eyebrows."
215. All these regions being destructible and liable to re-birth, those that live there are equally liable to death and re-birth.
216. The meaning, as explained by Sreedhara, is that such persons are said to know all, and not those whose knowledge is bounded by the course of the sun and the moon.
217. In this round of births and deaths, the creatures themselves are not free agents, being all the while subject to the influence of Karma, as explained by the commentators.
218. The commentators explain the word fire, the light, day, &c., as several godheads presiding over particular times.
219. The atmosphere occupies space without affecting it or its nature. So all things are in the Supreme Being without affecting him.
220. My nature, i.e., the unmanifest principle or primal essence.
221. Prakriti which I render "nature" is explained by the commentators as Karma, the influence of Karma or action being universal in setting the form of a particular entity at the time of its creation.
222. This reason, i.e., my supervision.
223. Sreedhara says that these are different modes of worship; "with reverence and ever devoted" grammatically refers to each of the three classes of worshippers indicated.
224. Performing the sacrifice of knowledge, i.e., believing Vasudeva to be everything. In many forms, i.e., as Brahman, Rudra, etc.
225. Mantra is the sacred verse or verses used for invoking godheads, and for other purposes.
226. Hence they have to come back, explains Sreedhara.
227. Prayatatmanas is explained as Suddhachittasya.
228. Iman lokan (this mortal world), Sreedhara says, may mean "this form of royal saint that thou hast." This is far-fetched.
229. Telang renders Paramam 'excellent'; Mr. John Davies, 'all important'. The meaning is referring to the 'Supreme Soul'.
230. Both Sankara and Sreedhara explain Sarvassas as "in every way". i.e., as creator, as guide, &c.
231. Prajas offspring, including, as Sankara says, both mobile, and immobile, therefore, not mankind alone.
232. Bhava-samanwitas is explained by Sreedhara as "full of love", which K. T. Telang accepts. Sankara explains it as "endued with penetration into the knowledge of the Supreme object."
233. Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas.
234. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight."
235. To know thee fully is impossible. In what particular forms or manifestations, therefore, shall I think of thee? The word Bhava in the second line is rendered "entities" by K. T. Telang, and "form of being" by Mr. Davies.
236. Vistarasya evidently refers (as explained by all the commentators) to Vibhutinam. it is a question of grammar and not of doctrine that there can be any difference of opinion. Mr. Davies, however, renders it "of (my) greatness." This is inaccurate.
237. The Adityas are the solar deities, twelve in number, corresponding to the twelve months of the year. The Maruts are the wind-gods, whose chief is Marichi.
238. The Rudras are a class of destructive gods, eleven in number. The Vasus are an inferior class of deities, eight in number. The lord of treasures is Kuvera.
239. The Japa-sacrifice is the sacrifice by meditation which is superior to all sacrifices.
240. Kamadhuk, the wish-giving cow called Surabhi. The cause of re-production, i.e., I am not the mere carnal passion, but that passion which procreates or is crowned with fruit.
241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29 Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as well, Sreedhara says that the distinction lies in the fact of the Nagas being without poison. This is hardly correct.
242. Pavatam may also mean "of those that have motion." Rama is Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi because she was, after having been drunk up, let out by the ascetic Jahnu through his knee.
243. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that speak." K. T. Telang renders it "the argument of controversialists."
244. A, or rather the sound of A as in full, is the initial letter of the Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound, is enumerated first. In other respects again, the Dwanda is the best kind of compound for the words forming it are co-ordinate, without one being dependent on the other or others.
245. The Vrihat-saman is said to be the best, because it leads to emancipation at once. Thus Sankara. The Margasirsha is the month from the middle of February to the middle of March. Productive of flowers, i.e., the Spring.
246. Mr. Davies renders the last line of this verse as "I have established in continuance all this universe by one part myself." This is both obscure and inaccurate.
247. Adhyatman, i.e., the relation between the Supreme and the individual soul. This my delusion, i.e., about my being the slayer.
248. Avyayam is that which has no decay. Ordinarily, it may be rendered "eternal." Telang renders it "inexhaustible". Elsewhere I have rendered it as "understanding."
249. Ekastham, lit. "all in one". i.e., collected together.
250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with splendour. Mr. Davies renders it resplendent; but Telang renders it "deity."
251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat. See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate in contra-distinction to Ekastham. This is scarcely correct.
252. Verse 21 is read differently. For Twam Surasangha, some texts read twa-Asurasanghas. Then again for Stuvanti in the second line some read Vikshate.
253. Pravritti is explained by both Sankara and Sreedhara as Chesta, i.e., movements or acts. Mr. Davies is, I think, not correct in taking it to mean "evolved or developed form."
254. Kala here is death. Mr. Davies renders it Time, following some other translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very old," but swelling or fully developed. Then again, Mr. Davies commits a ludicrous blunder in rendering Rite twam as "Except thee." This is one of those idioms at which a foreigner is sure to stumble who has only the lexicons for his guide. What Krishna says is not that all would perish save Arjuna, but that without Arjuna (i.e., even if he did not fight) all would perish.
255. Nidhanam is either refuge or support or abode or receptacle. Mr. Davies incorrectly renders it "treasure-house."
256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as Gururgariyan. In either case the difference in meaning is not material.
257. Sankara connects Adhyayana with Veda and Yajna. This seems to be right explanation.
258. Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies renders it.
259. Although the limitation "for fruit" does not occur in the text, yet, it is evident, it should be understood. Krishna does not recommend the total abandonment of actions, but abandonment for their fruit. Mr. Davies renders arambha as "enterprise."
260. The learned, i.e., they that are themselves acquainted with is Kshetra and what not. As explained by Krishna himself below, Kshetra is Matter, and Kshetrajna is Soul.
261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda compound.
262. Vivikta is explained by the commentators as Suddha or Chittaprasadakara. There can be no doubt, however, that it is in opposition to Janasamsadi following. Hence I render it "lonely".
263. The object of the knowledge of truth is the dispelling of ignorance and the acquisition of happiness.
264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet having or enjoying all that the attributes give.
265. All modifications, i.e., of material forms; all qualities, i.e., pleasure, pain, etc. The word rendered "nature" is Prakriti (primal matter), and that rendered "spirit" is Purusha (the active principle). Vikarna and Gunan include all material forms and attributes of the soul.
266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara to mean "the capacity of working (residing) in the body and the senses." K. T. Telang adopts this. Mr. Davies in his text has "in the activity of the organs of action." In course of his philological notes, however, he gives the correct rendering. 'Is said to be' is explained by Sreedhara. as referring to Kapila and others.
267. It is the embodied spirit only that can enjoy the qualities of Nature. Then again, the kind of connection it has with those qualities settles its birth in good or evil wombs.
268. Mr. Davies misunderstands the grammatical connection of the words in the second line of this verse. K. T. Telang, following Sreedhara, says, the word should be rendered "approver."
269. What is heard, i.e., the Srutis or the sacred doctrines.
270. Destroying self by self is to be deprived of true knowledge.
271. Sarvatra in the second line is explained by Sreedhara as "in every body, superior and inferior." Grammatically it may mean also, "in every part of the body." Such a theory, however, of the seat of the soul would be contrary to all Hindu ideas.
272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as moksha or deliverance from the prakriti (nature) of bhutas' or entities. It is true knowledge that effects such deliverance. Mr. Davies renders it "deliverance of beings from Nature." This is evidently incorrect. "Beings" is not synonymous with self or soul.
273. Itas is explained by Sreedhara as "from the fetters of this body."
274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an adjective of Brahma. K. T. Telang follows Sankara.
275. Happiness and knowledge are attributes of the mind, not of the soul. Hence, when attached to the soul, they are as fetters from which the soul should be freed.
276. Deha samudbhava is explained by the commentators as having their "samudbhava or parinama in deha." It is an instance of the vahuvrihi compound.
277. Light, activity, and delusion are the three qualities as indicated by their effects.
278. Pratishtha is explained by Sankara as "something on which another (here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat." Amritasya and Avyayasya are taken separately by the commentators.
279. The 'Aswattha' is the sacred Indian fig tree, here emblematical of the course of worldly life. Its roots are above; those roots are the Supreme Being. Its branches are below, these being the inferior deities. Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the tree alive and even conduce to its fruits, so the Vedas support this tree and lead to salvation.
280. Upwards and downwards i.e., from the highest to the lowest of created things. Enlarged by the qualities, i.e., the qualities appearing as the body, the senses, etc. The sprouts are the objects of sense, being attached to the senses themselves as sprouts to branches. The roots extending downwards are the desires for diverse enjoyments. Thus Telang, following the commentators.
281. Joined to the qualities, i.e., perceiving objects of sense or experiencing pleasure and pain.
282. "Atmani" in the first line is "in the body" as explained by Sreedhara and others: "in the understanding" as explained by Sankara. It seems, however, to be used in the general senses of "themselves", without particular reference to either body or understanding. An Akritatman is one whose soul is not made or formed; generally, "a person of unsubdued passions."
283. There can be no question that Soma here means the moon and not the Soma juice quaffed in sacrifices, or sap. It is the moon that supports, nourishes all herbs and numerous passages may be quoted from Hindu sacred literature to show this. Mr. Davies, therefore, clearly errs in rendering Soma as "the savoury juice."
284. The four kinds of food are: that which is masticated, that which is sucked, that which is licked, and that which is drunk.
285. Apohanam is loss or removal. It is a well-known word and its application here is very natural. I am memory and knowledge (to those that use them for virtuous acts). I am the loss of these faculties (to those that engage in unrighteous acts). Mr. Davies erroneously renders it as "The power of reason."
286. Kutashtha is rendered by K. T. Telang as "the unconcerned one", by Mr. Davies as "the lord on high." I incline to the scholiasts who explain it as "the uniform or the unchangeable one."
287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking Me to be the soul of everything). Sreedhara explains it as Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess of love."
288. I adopt Sankara's explanation of the last compound of the first line of this sloka, Sreedhara explains it differently.
289. Prabritti I render "inclination" and Nivritti as "disinclination." The inclination is, as all the commentators explain, towards righteous actions, and the disinclination,--consequently, is about all unrighteous actions. K. T. Telang renders these words as "action" and "inaction". Mr. Davies, following the French version of Burnouf, takes them to mean "the creation and its end."
290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara connects it (which is natural) with Kshayaya, which I accept.
291. 'That' evidently refers to sacrifice, penance, and gift, in the clause before. The commentators, however, suggest that it may, besides, refer to Brahma. I am myself not sure that it does not refer to Brahma.
292. 'What the author wishes to lay down in these verses is that the words OM, TAT, and SAT, have each their respective uses. When used as directed here, such use cures the defects of the respective actions to which they are applied, it being understood that all three denote Brahma.
293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr. Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr. Davies renders it "renunciation." What the two words, however, mean is explained fully in the verses that follow.
294. Both Sankara and Sreedhara explain the second line consisting of two propositions, the connecting verb bhavet being understood.
295. I have used "when" for "whatever" to make the sentence grammatical.
296. Davies, giving the sense correctly, does not follow the true order of the subject and the predicate. Following Lassen, he renders kusala and akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has rendered "talented" which has not the sanction of good usage.
297. That is, as Sreedhara explains, one who hath renounced the fruit of actions.
298. Kritante Sankara takes it as an adjective of Sankhye and thinks that the reference is to the Vedanta. Sreedhara also seems to be of the same opinion.
299. The substratum is the body. The agent is the person that thinks himself to be the actor. The organs are those of perception etc. The efforts are the actions of the vital winds--Prana, etc. The deities are those that preside over the eye and the other senses. The deities have no place in Kapila's system. Hence, if it is not the Vedanta, some system materially based upon Kapila's and recognising the interference of the deities, seems to be indicated. Atra is explained by Sreedhara as equivalent to "among" or "with these." I think, however, it means, "are here", i.e., are enumerated here, or, in this connection.
300. Hath no feeling of egoism, i.e., doth not regard himself as the doer, Sullied, i.e., by the taint of desire of fruit.
301. Mr. Davies, I think, is right in rendering Samgrahas as "complement." K. T. Telang renders it as equivalent to "in brief."
302. In the enunciation of qualities i.e., in the Sankhya system.
303. Full of affections, i.e., for children, etc., as Sreedhara.
304. Prakrita which I have rendered "without discernment" following Sreedhara, may be, as Mr. Davies renders it, but "malicious."
305. Mr. Davies makes "unswerving" an adjective of 'devotion.' This is wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and must qualify Dhritya.
306. Atma-budhi-prasadajam. K. T. Telang, following an alternative explanation offered by Sankara, renders it "clear knowledge of the self." Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.
307. Asamsayas is the reading that occurs in every text, and not Asamsayam. Mr. Davies, therefore, is incorrect in rendering it "doubtless" and making it an adverb qualifying "come to me."
308. Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth or greatness. Niti is explained as Nyaya or justice.
309. Varayudham is according to Nilakantha, the excellent bow. Yena in verse 8 is equivalent to Yatra.
310. What Bhishma says is this: I am bound by the Kauravas and, therefore, I am not a free agent. Obliged I am to battle against you. Yet I am saying, "What do you ask of me?" as if I could really give you what you might ask. My words, therefore, are without meaning, or vain, like those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even in that case, the sense would be the same.
311. The Bengal reading is evidently incorrect. The Bombay text reads Raja for Vacoa.
312. Nilakantha thinks that vigatakalmashas refers to Drona; the meaning he suggests is "Tell me with pure heart etc., etc.," I think Nilakantha is not right.
313. The sense of the first line is that because I am bound by the Kauravas with their wealth, therefore, I am obliged to make this reservation in the matter of granting thee thy wishes. That reservation really nullifies my promise.
314. Paran is explained by Nilakantha as "superior" qualifying Ripun.
315. Vritosmi is the reading of the Bengal texts, better than Vaddhosmi of the Bombay edition, and bhristomi of the Burdwan text. Salya was not bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but gratified by the reception granted to him by Duryodhana in secret, he, generously agreed to aid the latter even against his own sister's sons and their step-brothers.
316. For Puskalan the Bombay text reads Pushkaran which means a kind of drum.
317. For rajan in the Bengal texts, in the first line of the 5th verse, the Bombay text reads hyasan which I adopt.
318. Maha samucchrave is explained by Nilakantha as Mahasamprahare.
319. Literally, "showing himself in an awful form."
320. Subhadra's son Abhimanyu.
321. These fences were made of iguana skins and cased the hands of the bowmen up to a few inches of the elbow-joint.
322. Nimitta is explained by Nilakantha as the mark of object aimed at. Drona was the preceptor in arms of almost all the Bharata princes.
323. With two Bhallas Abhimanyu cut off his adversary's standard; with one, one of the protectors of his car-wheels: and with another, his charioteer. Thus Nilakantha. A Parshni is altogether a different person from a Sarathi. Hence Nilakantha is assuredly right.
324. 'Angaraka' is the planet Mars, and 'Sukra' i.e. Venus.
325. Prativindhya was Yudhishthira's son by Draupadi.
326. Maghavat is Indra, the chief of the celestials.
327. The word used in the original is Viparitam lit. contrary. The sense seems to be that car men fought on foot, cavalry soldiers on elephants, warriors on elephants from horseback, &c. The very character of the forces was altered.
328. i.e., though repulsed, these frequently rallied, and occupied the same ground as before.
329. The last half of the 7th with the 8th forms one sentence. It is certainly pleonastic. Ranavaranais of the Bengal texts is preferable to the Bombay reading Varavaranais. Toranas are the wooden edifices placed on the backs of elephants for the protection and comfort of the riders. These are called in India Hawdas.
330. Many of the Bengal texts read Avinitas. The correct reading, as in the Bombay text, is Abhinitas. Aprabhinna is literally "unrent," i.e. with the temporal juice not trickling down. This juice emanates from several parts of the elephant's body when the season of rut comes. To avoid a cumbrous periphrasis, which again would be unintelligible to the European reader, I have given the sense only.
331. For the Bengal reading 'Mahaprajna' the Bombay text reads 'Mahaprasas.'
332. Rathat and not Rathan is the reading that I adopt.
333. The Bengal reading 'narvarakshaye' seems to be better than 'Mahavirakshaye' of the Bombay text.
334. Talaketu is lit. Palmyra-bannered. Without using such compounds, the 'brevity' of the sentences cannot be maintained.
335. Karshni is Krishna's or Arjuna's son Abhimanyu. Arjuna was sometimes called Krishna.
336. Laghavamargasya is a mis-reading for Laghavamargastham'; then again chapi is incorrect, the correct reading chapam as in the Bombay text.
337. The Bengal reading is 'Suaris Vritascha Sainyena'. The Bombay reading (which I do not adopt) is 'Vritastu Sarva Sainyena.'
338. Nine slokas and a half, from the second half of the 43rd verse to the 52nd verse (as above), are omitted in the Bengal texts. These, however, occur subsequently in section 46 following. The fact is, the whole of the passage in this section and the 116 verses in the following section, and the first 24 verses in the section 49, are regarded as an interpolation. In those sections of the Udyoga Parvam where the Rathas and the Atirathas, &c, are counted by Bhishma, no mention is made of any warrior of the name of Sweta. The Burdwan Pundits omit these passages altogether. I myself believe them to be an interpolation. Occurring, however, as it does in both the Bengal and the Bombay texts, I cannot omit in the English version.
339. The Bombay text reads 'Yavana nihatam,' which is better.
340. I adopt the Bombay reading of the 22nd verse.
341. 'Swayam' in some of the Bengal texts is a misprint for 'Kshayam'.
342. Chakrapani is Vishnu armed with the discus.
343. For 'Yuthan' which gives no meaning, I read 'Yodhas'. The Bengal reading 'muktvagnimiva daruna' is better than the Bombay reading 'muktam ripumishu darunam.'
344. The Bombay reading 'jivitam dustyajam' is better than the Bengal reading 'jivam taduttham', if it has any meaning.
345. In the first line of 71st verse, the word is not 'Laghu' but 'alaghu', the initial 'a' being only silent according to the rule of Sandhi. Though omitted in the Bengal texts, it occurs in the Bombay edition.
346. 'Ghoram', 'ugram', 'mahabhayam', are pleonastic.
347. In the first line of 87 for Maheswara (meaning Siva) the Bombay text reads Dhaneswara (meaning Kuvera, the lord of treasures). For also 'Bhimainipatitiya' in the second line the Bombay text reads 'Bhishma inipainya'.
348. The transgression of which Dhritarashtra alludes is the slaughter by Bhishma from his car, of Sweta who was then a combatant on foot. Or, it may be the very slaughter of Sweta, who was dear to the Pandavas and which act would, the king thought, provoke them more.
349. Verses 4 to 7 are exceedingly difficult. I am not sure that I have understood them correctly. They are of the nature of Vyasakutas, i.e., deliberate obscurities for puzzling Ganesa, who acted as the scribe, for enabling Vyasa to gain time for compositions. In verse 4 'Pitus' means uncle's and not father's; so also 'durga decam' in verse 6 means entanglements, like Duryodhana's hostility with the Gandharvas on the occasion of the tale of cattle. In verse 7 of the Bengal reading is Yudhishthiram bhaktya. The Bombay reading which I adopt, is Yudhishthire bhaktas. In 8, the purushadhamas are Sakuni and Karna. &c.
350. As both operations are useless, so are these thy regrets.
351. The sense is that Arjuna representing one force, and Bhishma another, the two forces seemed to mingle, into one another, like one bolt of heaven against another, as one may say.
352. Aplavas and Alpave are both correct.
353. In the first line of the 14th verse Aviseshana seems to be incorrect. The Bombay text reads Avaseshena which I adopt.
354. The correct reading is Vishnu, and not Jishnu as in many of the Bengal texts.
355. Indrayudha is Indra's bow or the rainbow. Akasaga (literally a ranger of the skies) is a bird. The vapoury edifices and forms, constantly melting away and reappearing in new shapes, are called Gandharvanagar as (lit. towns of the Gandharvas or celestial choiristers).
356. The Bengal reading is Savayambhuriva bhanuna which I have adopted. The Bombay reading is Merurivabhanuna, which means "like the mountain Meru with Sun." It is difficult to make a choice between the two.
357. The Bombay text differs in many respects from the Bengal texts as regards the positions assigned to the several warriors and races in the Pandava host. It is impossible to settle the true readings. I have, therefore, without any attempt at correction, followed the Bengal text.
358. The last word of the 28th verse is 'Ratheshu cha', and not 'Dhajeshu cha' for umbrellas could not possibly be fastened to standards.
359. This identical verse occurs in the first chapter of the Bhagavad Gita (vide, Verse 10, Chap. 25, of this Parvan, ante). There following the commentators, particularly Sreedhara, I have rendered Aparyaptam and Paryaptam as less than sufficient and sufficient. It would seem, however, that that is erroneous.
360. For these names, vide note in page ante, Bhishma Parva.
361. The 26th verse in the Bengal texts consists of three lines. In the Bombay texts, the half-sloka about Artayani does not occur.
362. In the first line of the 5th verse, the true reading is avidhata and not amarshanam.
363. In the first line of 29, the correct reading is Prishna and not Pritana.
364. 'Samuchchhritam' or 'Samutthitam,' meaning risen, is scarcely a happy adjective here.
365. 'Parshni' is the wing or side of a car-warrior. The last word of this verse is not 'Satpurushochitam' but 'Satparushairvritam'.
366. 'Kovdara' is the species of ebony called Bauhinia Variegata.
367. The Bombay reading 'Vegavattaram' is better. Literally, it means, 'capable of imparting a greater impetus.' To avoid such periphrasis I render it 'tougher'.
368. The sense is that all these were entirely shrouded by Arjuna's arrows.
369. The true reading is Charmanam and not Varmanam: also bhumipa and bhutale.
370. i.e., is about to set.
371. For 'Satyatha tena' the Bombay text reads 'Satyasandhena'. I follow the Bengal reading.
372. What these were it is difficult to determine. The Bombay reading is different. For Indrajala they read Indrakila which is as unknown as the other.
373. The Vaitarani is the fabulous river that separate this world from the next.
374. In the first line of the 5th, for 'rajna' of the Bengal texts the Bombay text reads 'gupta'. I follow the Bengal reading which is better.
375. In the second line of the 6th, for sasars sena the Bombay reading is sena mahogra which is better, I adopt it.
376. I adopt the Bengal reading Vyapta and not Vyala.
377. The word Saravarani in the text is rendered by K. P. Singha as quivers. Nilakantha explains it as coats of mail. There can be no doubt, however, that the Burdwan Pundits render it correctly as shields.
378. In the first line of 19th, the Bengal reading Saykanam is a mistake. The true reading is Saditanam.
379. Salya is called Artayani after the name of his father.
380. These were Kshuras (arrows with heads like razors), kshurapras, (arrows with horseshoe heads), bhallas (broad-headed arrows), and anjalikas (arrows with crescent-shaped-heads).
381. i.e., the universal destroyer armed with his bow.
382. Gory mace wet with &c. the original is pleonastic.
383. The Bengal reading parantapa is a mistake for kathanchana.
384. 'Kimpaca' is a species of cucurbitaceous plant. To avoid periphrasis I render it poison.
385. Aklishtakarman literally means one who is not tired with what he does; hence, one who easily achieves the highest feats. When applied to Krishna or any divine personage it means one who does everything by a fiat of his will, without being dependent on means like ordinary persons. It may also mean one of pure or white deeds.
386. Literally "be a perpetuator (son) of Yadu's race!"
387. The Bengal reading is Sa vai devas. The Bombay reading is Purvadevas.
388. The Three-stepped Lord, Vishnu became vamana or the dwarf for robbing the Asura Vali of his dominions. Disguised in that shape he asked of Vali three steps of land. Vali, smiling at the littleness of what was asked, gave it. But when the dwarf expanded his form and covered the heavens and the earth with only two steps of his, no space could be found for the third step. Vali was forthwith seized and bound as a promise-breaker, and sent to reside in the nether regions.
389. Word of command.
390. i.e., really existent among all things.
391. A fabulous aquatic animal resembling an alligator.
392. Formed after the shape of the hawk.
393. The Bengal reading is 'Yudhi sandhaya'. The Bombay reading is 'pratisamvarya'. I adopt the latter.
394. Literally, "made a fierce battle."
395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course, atitejasa qualifies dhanusha in the next line.
396. Kandigbhutas lit. "not knowing which point of the compass was which."
397. In the second line of 17, the Bombay text incorrectly reads Arjunam for Pandavas.
398. In the first line of 32 the Bengal reading is Mahabhujas. The correct reading seems to be (as in the Bombay text) Mahadhvajas.
399. The last half of the second line of 35 in the Bengal text is vicious, I adopt the Bombay reading.
400. The pronoun 'sa' in the first line of 8 refers to Yuyudhana. Burdwan Pundits erroneously take it as referring to Duryodhana, being misled by the words Kurunam Kirtivardhanas.
401. The Bombay reading asaniparabhan (which I adopt) is better than the Bengal reading asaniswanan, for in connection with yamadanda immediately preceding the latter would be incongruous, if not unmeaning.
402. An additional verse occurs here in connection with the slaughter of Satyaki's sons, in the Bombay texts. The Bengal texts omit it.
403. Ekayangatas is lit. "intently."
404. Literally, "hence his thoughts were so."
405. Suchimukha is literally "needle-mouthed." It is a wedge-like column with the thin or pointed end turned towards the side of the enemy.
406. The Bombay reading, which I adopt, is visravat in the beginning of the 2nd line. The Bengal reading is visramvat, meaning "from motives of affectionate enquiry". It may also mean "from confidence," though not in this connection.
407. The last word of 4 is read differently in the Bengal texts viz., Rathanghas, instead of, as in the Bombay edition, Maharathas.
408. Vimana the nominative singular of Vamanas refers to Gangasutas. The Burdwan Pundits wrongly translate it "with mind unmoved." I am not aware of any other reading.
409. The last verse is read variously. But the Bombay and the Bengal texts have faults of their own. The first word is ugranadam (Bengal) and not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not Vahuvarnarutam (Bengal). The last word of the first line is Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).
410. Differently read in the Bengal texts, viz., Somadatta with the Saindhavas.
411. The Bengal reading Rathas in the first line of 6 is a mistake; should be, as in the Bombay text, tatha.
412. The last word of the first line of 36 is amitan in the Bengal texts. The Bombay reading is Varmitan. I prefer the Bengal reading.
413. Satyaki was Arjuna's disciple in arms. Vijaya was another name of Arjuna.
414. Divakaram prapya, lit, 'reaching the path of the sun,' i.e., while coursing through the sky.
415. The meaning seems to be that Salya was pleased in witnessing the skill of his sister's sons, while the twins themselves were pleased in displaying that skill before one who was related to them through their mother.
416. The Burdwan Pundits render this verse by carelessly taking, Viryavat as an adjective of saram. It qualifies Sahadeva. The reading Viryavat occurs in no text.
417. Lit. "This one no longer is" i.e., 'alive'.
418. The original is Vichnvantas (a practical) meaning 'plucking as flowers'.
419. These, in Hindu physiology, are the three humours of the body always contending for mastery over the vital forces.
420. Bhima had vowed to slay the sons of Dhritarashtra; therefore, Abhimanyu liked not to falsify his uncle's vow by himself slaying any of them.
421. Instead of yat in the beginning of the second line, yada would be better. None of the printed text, however, have yada.
422. In the first line of 50, the Bengal reading is Satam. I prefer the Bombay reading which is atyantam. For, again, paryayasya in the beginning of the second line, the Bombay text reads anayassa which is better.
423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal reading seems to be incorrect.
424. Vipralapapavidham is literally "force from unreasoning declamation." The Bombay reading is vicious.
425. The meaning seems to be that the arrows shot by Yudhishthira were cut off by Bhishma, in numberless distinct sets, taking each set at a time.
426. i.e., just before setting.
427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.
428. The true reading, I think, is that of the Bombay text, viz., namabhis. The Bengal reading is manobhis. How can persons challenge each other mentally, although they may single out their antagonists so?
429. Nagas, which may mean both stones and trees. In either case, the comparison would apply.
430. His pledge, viz., that in battle he would slay all the sons of Dhritarashtra.
431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas kruram. I adopt the latter.
432. The last word of this verse in the Bengal text is Sanjaya; in the Bombay text, it is Samyuge. The latter seems to be the true reading, for after Sanjaya in the first line, its repetition in the second is useless.
433. The last word of the 4th verse is anivartinam. In the Bengal texts it is sumahatmanam.
434. The last word of the first line of 8 is Vichetasa and not (as in the Bengal texts, including the Burdwan edition) Viseshatas which would scarcely have any meaning.
435. I have expanded the first line of 13, as a closely literal version would scarcely be intelligent to the general reader. The sense is that the evil consequences, that have now overtaken thee, arose even then when the beneficial counsels of Vidura were first rejected.
436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in the Bombay text, tridhabhutais.
437. In the Bengal texts, tava in the first line is incorrect. It should be tatra (Bombay).
438. Steeds that are described as Nadijas would literally mean "those born in rivers." The Punjab, or some other country watered by many rivers is meant.
439. Literally, "in soil belonging to another." The original is parakshetre.
440. Vayuvega-samsparsam, literally, "the contact (of whose dash or collision) resembles that of the wind in force." The meaning, therefore, is that those chargers dashed against hostile division with the fury of the tempest.
441. In the first line of 64, the true reading is Survamarmajna, and not Sarvadharmajna.
442. The last word of the second line is variously read. The Bengal reading is Mahadwijas Probably implying Garuda, the prince of birds. I have adopted the Bombay reading.
443. i.e., with temporal juice trickling down.
444. The duty consisted in not retreating from the field.
445. i.e., the rescue of the king.
446. In the second line of 15, the Bengal reading saravarshena is incorrect. The Bombay reading Rathavansena is what I follow.
447. The Bengal reading hayais in the instrumental plural is incorrect. The Bombay text reads hayas (nom. plural). This is correct.
448. Literally, 'divided in twin'.
449. Mountains, in Hindu mythology, had wings, till they were shorn of these by Indra with his thunder. Only Mainaka, the son of Himavat, saved himself by a timely flight. To this day he conceals himself within the ocean.
450. The Bengal reading of the first line of this verse is vicious. The true reading is parswaistudaritairanye. Both parsa and darita should be (as here) in the instrumental Plural, and anye should be in the nom. plural.
451. The correct reading, as settled by the Burdwan Pundits, is Hataroha vyodrisyanta. Some texts have Hayaroha which is incorrect.
452. "Blinded cheeks." The Sanskrit word is madandha. Literally rendered, it would be "juice-blind". This can scarcely be intelligible to the general European reader. Hence the long-winded adjectival clause I have used.
453. The first line is evidently pleonastic. Sanskrit, however, being very copious, repetitions can scarcely be marked at the first glance. Literally rendered, the original is--"Juice-blind and excited with rage." 'Juice-blind,' I have explained elsewhere.
454. The word I render "muskets" is nalika sometime ago the Bharata (a Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a paper on Hindu weapons of warfare from certain quotations from the Ramayana and the Mahabharata, argued that the nalika must have been some kind of musket vomiting bullets of iron in consequence of some kind of explosive force. The Rishis discouraged use of nalika, declaring them to be barbarous and fit only for kings that would come in the Kali age.
455. Padarakshan lit., those that protected the feet (for any warrior of note). These always stood at the flanks and rear of the warrior they protected. In the case of car-warriors' these were called chakra-rakshas (protectors of the wheels). So we have Parshni-rakshas and Prishata-rakshas', &c.
456. in the first line of the 3rd verse, the Bengal reading is bhayam. The true reading, however, is khayam.
457. In the second line of 8th, for the Bengal reading, vachaymasa yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The Bengal reading has no meaning.
458. Literally, "when its impetuosity is stirred up by the wind."
459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay reading is sardula iva darpitas.
460. In the first line of 54, the Bombay reading pragrihya is better than the Bengal reading visrijya.
461. Literally, hundred-slayers; supposed to be a kind of rockets.
462. Some of the Bengal texts, in the first line of the 6th, incorrectly read sa-run for Sakram.
463. The Bengal reading atmana, the last word of the verse, seems to be a mistake. The Bombay text gives the right word, which is aimanas (genitive). Sarvatobhadra seems to have been a kind of square array in which the troops faced all the points of the compass.
464. In the Bengal texts, savdas in the first line is vicious. The true reading seems to be sahkhan, as in the Bombay edition. Then again in Kunjaran (Bengal), the Bombay text reads Pushkaran which is unquestionably correct.
465. The Bengal reading vanya-nagendra is better than the Bombay reading gandha-nagendra.
466. In Hindu mythology, solar eclipses are caused by Rahu's attempts at swallowing the Sun.
467. Budha is Mercury, and Sukra is Venus.
468. Both the Bombay and the Bengal texts repeat Chamarais in the second line of 24th. This is certainly erroneous. The Burdwan Pundits read it tomarais. This is correct.
469. In the second line of 30th, the correct reading is Rathas (nom. plural) and not Rathan. So in the first line of 31st, the word is turangas (nom. plural) and not turangan.
470. Lit. "reached him with shafts etc."
471. Both the Bengal and the Bombay printed texts are in fault regarding the word Pandupurvaja. The Bombay text makes it a nom. plural. The Bengal text makes it an accusative singular. There can be no doubt that the Burdwan Pundits are right in taking it as a vocative.
472. That you know me to be invincible is a fortunate circumstance, for if you had not known this, you would have fought on for days together and thus caused a tremendous destruction of creatures. By your coming to know, that destruction may be stopped.
473. The adjective Vahu in the first line of 32 qualifies rathinas in the second line. The last of the verse is a nom. sing. and not a vocative.
474. The Bengal texts read mahasuram in the second line of the verse. This seems to be vicious. A latter reading would be mahasuram (the great Asura). The Bombay text reads rane suram. I adopt the last.
475. i.e. Thou art still a woman though the sex hath been changed.
476. Literally, "will not get or obtain you."
477. There can be no doubt that (in the second line of 19 corresponding with the first line of 19 of the Bombay text), Arjuni should be a nominative, and not an accusative. The Bombay reading, therefore, is vicious. The Burdwan Pundits also err in taking that word as occurring in the accusative form.
478. I think Yatavrata had better be read Yatavratam. It would then mean Bhishma.
479. Both the Bengal and the Bombay texts are confusing here. I follow the text as settled by the Burdwan Pundits. If the erudition of the Burdwan Pundits be rejected, 28 would read as, "Virata, at the head of his forces, encountered Jayadratha supported by his owl, troops, and also Vardhaskhemi's heir, O Chastiser of foes." This would be evidently wrong.
480. This Susarman was not the king of the Trigartas but another person who was on the Pandava side.
481. Both the Bengal and the Bombay texts have Rathanika. The correct reading as settled by the Burdwan Pundits, is Gajanika.
482. Both the Bengal and the Bombay texts read Arjunas in the second line of 21. The Burdwan Pundits are for correcting it as Arjunam. I do not think the correction happy.
483. In the second line of 35 for Satanika, the true reading, is Sahanikan.
484. After the 60th verse, three lines occur in the Bombay edition as follows,--"And many elephants, with standards on their backs, were seen to fly away in all directions. And many Kshatriyas, O monarch, armed with maces and darts and bows, were seen lying Prostrate on the field."
485. The Bengal texts read Evam etc.; the Bombay reading is samam, I adopt the former reading. "Set their hearts upon the region of Brahma," i.e., fought on, resolved to win the highest heaven by bravery or death in battle.
486. The Bengal reading of this verse is vicious. In the first line, lokasya is incorrect and unmeaning, the correct word being vakyasa. In the second line, again, for Prishtha-ascha samantatas, the correct reading is Prisharaischa samantatas.
487. Brahma-danda literally means a Brahmana's rod--bamboo-stick. In consequence of the Brahmana's ascetic power, this thin rod (symbolical of the Brahmana's power of chastisement) is infinitely more powerful than even Indra's bolt. The latter can strike only one, but the former can smite whole countries, and entire races from generation to generation. With only his Brahma-danda Vasishtha baffled all the mighty and celestial weapons of Viswamitra vide, Ramayana, section 56, Valakanda.
488. Instead of "the Salwas, the Sayas, and the Trigartas," the Bombay text reads, "the Trigartas depending on (king) Salwa." I have not, however, met with any Trigartas under Salwa's rule, that race having, at this time, Susarman for their ruler.
489. Indra#ddhwaja was a pole, decked with banners, created in honour of Indra. The festival attracted considerable crowds.
490. The second line of 114 in the Bengal text is vicious. I adopt the Bombay reading, which is Kururajasya tarkitas. Literally rendered the second line is "the destruction of the Kuru king was inferred."
491. By bravery on the field of battle, which, according to the Hindu scriptures, is always thus rewarded
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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Orange Juice Jones
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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata
of
Krishna-Dwaipayana Vyasa
BOOK 4
VIRATA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare.
SECTION I
(Pandava-Pravesa Parva)
OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.
Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity[1], spend her days unrecognised?"
Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana, who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some spot where we may pass our days undiscovered by our enemies.'"
Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of men, range about undiscovered by men. Still, for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of these, O king, wouldst thou choose, and where, O foremost of monarchs, shall we spend this year?"
Yudhishthira said "O them of mighty arms, it is even so. What that adorable Lord of all creatures hath said must become true. Surely, after consulting together, we must select some delightful, auspicious, and agreeable region for our abode, where we may live free from fear. The aged Virata, king of the Matsyas, is virtuous and powerful and charitable, and is liked by all. And he is also attached to the Pandavas. Even in the city of Virata, O child, we shall, O Bharata, spend this year, entering his service. Tell me, ye sons of the Kuru race, in what capacities ye will severally present yourselves before the king of the Matsyas!"
Arjuna said, "O god among men, what service wilt thou take in Virata's kingdom? O righteous one, in what capacity wilt thou reside in the city of Virata? Thou art mild, and charitable, and modest, and virtuous, and firm in promise. What wilt thou, O king, afflicted as thou art with calamity, do? A king is qualified to bear trouble like an ordinary person. How wilt thou overcome this great calamity that has overtaken thee?"
Yudhishthira replied, "Ye sons of the Kuru race, ye bulls among men, hear what I shall do on appearing before king Virata. Presenting myself as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall become a courtier of that high-souled king. And moving upon chess-boards beautiful pawns made of ivory, of blue and yellow and red and white hue, by throws of black and red dice. I shall entertain the king with his courtiers and friends. And while I shall continue to thus delight the king, nobody will succeed in discovering me. And should the monarch ask me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I tell you that it is thus that I shall pass my days (in the city of Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"
SECTION II
Bhima said, "I intend to present myself before the lord of Virata as a cook bearing the name of Vallabha. I am skilled in culinary art, and I shall prepare curries for the king, and excelling all those skilful cooks that had hitherto dressed his food I shall gratify the monarch. And I shall carry mighty loads of wood. And witnessing that mighty feat, the monarch will be pleased. And, O Bharata, beholding such superhuman feats of mine, the servants of the royal household will honour me as a king. And I shall have entire control over all kinds of viands and drinks. And commanded to subdue powerful elephants and mighty bulls, I will do as bidden. And if any combatants will fight with me in the lists, then will I vanquish them, and thereby entertain the monarch. But I shall not take the life of any of them. I shall only bring them down in such way that they may not be killed. And on being asked as regards my antecedent I shall say that--Formerly I was the wrestler and cook of Yudhishthira. Thus shall I, O king, maintain myself."
Yudhishthira said, "And what office will be performed by that mighty descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of men possessed of long arms, invincible in fight, and before whom, while he was staying with Krishna, the divine Agni himself desirous of consuming the forest of Khandava had formerly appeared in the guise of a Brahmana? What office will be performed by that best of warriors, Arjuna, who proceeded to that forest and gratified Agni, vanquishing on a single car and slaying huge Nagas and Rakshasas, and who married the sister of Vasuki himself, the king of the Nagas? Even as the sun is the foremost of all heat-giving bodies, as the Brahmana is the best of all bipeds, as the cobra is the foremost of all serpents, as Fire is the first of all things possessed of energy, as the thunderbolt is the foremost of all weapons, as the humped bull is the foremost of all animals of the bovine breed, as the ocean is the foremost of all watery expanses, as clouds charged with rain are the foremost of all clouds, as Ananta is the first of all Nagas, as Airavata is the foremost of all elephants, as the son is the foremost of all beloved objects, and lastly, as the wife is the best of all friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all bowmen. And O Bharata, what office will be performed by Vibhatsu, the wielder of Gandiva, whose car is drawn by white horses, and who is not inferior to Indra or Vasudeva Himself? What office will be performed by Arjuna who, dwelling for five years in the abode of the thousand-eyed Deity (Indra) shining in celestial lustre, acquired by his own energy the science of superhuman arms with all celestial weapons, and whom I regard as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth Graha, whose arms, symmetrical and long, have the skin hardened by constant strokes of the bowstring and cicatrices which resemble those on the humps of bulls,--that foremost of warriors who is as Himavat among mountains, the ocean among expanses of water, Sakra among the celestial, Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda among feathery tribes!"
Arjuna replied, "O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Brihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata's palace in singing and delightful modes of dancing and in musical instruments of diverse kinds. And I shall also recite the various excellent acts of men and thus conceal myself, O son of Kunti, by feigning disguise. And, O Bharata should the king enquire, I will say that, I lived as a waiting maid of Draupadi in Yudhishthira's palace. And, O foremost of kings, concealing myself by this means, as fire is concealed by ashes, I shall pass my days agreeably in the palace of Virata."
Vaisampayana continued, "Having said this, Arjuna, that best of men and foremost of virtuous persons, became silent. Then the king addressed another brother of his."[2]
SECTION III
Yudhishthira said, "Tender, possessed of a graceful presence, and deserving of every luxury as thou art, what office wilt thou, O heroic Nakula, discharge while living in the dominions of that king? Tell me all about it!"
Nakula said, "Under the name of Granthika, I shall become the keeper of the horses of king Virata. I have a thorough knowledge (of this work) and am skilful in tending horses. Besides, the task is agreeable to me, and I possess great skill in training and treating horses; and horses are ever dear to me as they are to thee, O king of the Kurus. At my hands even colts and mares become docile; these never become vicious in bearing a rider or drawing a car.[3] And those persons in the city of Virata that may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I was employed by Yudhishthira in the charge of his horses. Thus disguised, O king, I shall spend my days delightfully in the city of Virata. No one will be able to discover me as I will gratify the monarch thus![4]
Yudhishthira said, "How wilt thou, O Sahadeva, bear thyself before that king? And what, O child, is that which thou wilt do in order to live in disguise."
Sahadeva replied, "I will become a keeper of the kine of Virata's king. I am skilled in milking kine and taking their history as well as in taming their fierceness. Passing under the name of Tantripal, I shall perform my duties deftly. Let thy heart's fever be dispelled. Formerly I was frequently employed to look after thy kine, and, O Lord of earth, I have a particular knowledge of that work. And, O monarch, I am well-acquainted with the nature of kine, as also with their auspicious marks and other matters relating to them. I can also discriminate bulls with auspicious marks, the scent of whose urine may make even the barren being forth child. Even thus will I live, and I always take delight in work of this kind. Indeed, no one will then be able to recognise me, and I will moreover gratify the monarch,"
Yudhishthira said, "This is our beloved wife dearer to us than our lives. Verily, she deserveth to be cherished by us like a mother, and regarded like an elder sister. Unacquainted as she is with any kind of womanly work, what office will Krishna, the daughter of Drupada, perform? Delicate and young, she is a princess of great repute. Devoted to her lords, and eminently virtuous, also, how will she live? Since her birth, she hath enjoyed only garlands and perfume? and ornaments and costly robes."
Draupadi replied, "There is a class of persons called Sairindhris,[5] who enter the services of other. Other females, however (that are respectable) do not do so. Of this class there are some. I shall give myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on being questioned by the king, I shall say that I served as a waiting woman of Draupadi in Yudhishthira's household. I shall thus pass my days in disguise. And I shall serve the famous Sudeshna, the wife of the king. Surely, obtaining me she will cherish me (duly). Do not grieve so, O king."
"Yudhishthira said, "O Krishna, thou speakest well. But O fair girl, thou wert born in a respectable family. Chaste as thou art, and always engaged in observing virtuous vows, thou knowest not what is sin. Do thou, therefore, conduct thyself in such a way that sinful men of evil hearts may not be gladdened by gazing at thee."
SECTION IV
Yudhishthira said, "Ye have already said what offices ye will respectively perform. I also, according to the measure of my sense, have said what office I will perform. Let our priest, accompanied by charioteers and cooks, repair to the abode of Drupada, and there maintain our Agnihotra fires. And let Indrasena and the others, taking with then the empty cars, speedily proceeded to Dwaravati. Even this is my wish. And let all these maid-servants of Draupadi go to the Panchalas, with our charioteers and cooks. And let all of them say,--We do not know where the Pandavas have gone leaving us at the lake of Dwaitavana."
Vaisampayana said, "Having thus taken counsel of one another and told one another the offices they would discharge, the Pandavas sought Dhaumya's advice. And Dhaumya also gave them advice in the following words, saying, Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas, yours friends, cars, weapons, and the (sacred) fires, are excellent. But it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision for the protection of Draupadi. Ye king, ye are well-acquainted with the characters of men. Yet whatever may be your knowledge, friends may from affection be permitted to repeat what is already known. Even this is subservient to the eternal interests of virtue, pleasure, and profit. I shall, therefore speak to you something. Mark ye. To dwell with a king is, alas, difficult. I shall tell you, ye princes, how ye may reside in the royal household, avoiding every fault. Ye Kauravas, honourably or otherwise, ye will have to pass this year in the king's palace, undiscovered by those that know you. Then in the fourteenth year, ye will live happy. O son of Pandu, in this world, that cherisher and protector of all beings, the king, who is a deity in an embodied form, is as a great fire sanctified with all the mantras. [6] One should present himself before the king, after having obtained his permission at the gate. No one should keep contact with royal secrets. Nor should one desire a seat which another may covet. He who doth not, regarding himself to be a favourite, occupy (the king's) car, or coach, or seat, or vehicle, or elephant, is alone worthy of dwelling in a royal household. He that sits not upon a seat the occupation of which is calculated raise alarm in the minds of malicious people, is alone worthy of dwelling in a royal household. No one should, unasked offer counsel (to a king). Paying homage in season unto the king, one should silently and respectfully sit beside the king, for kings take umbrage at babblers, and disgrace laying counsellors. A wise person should not contact friendship with the king's wife, nor with the inmates of the inner apartments, nor with those that are objects of royal displeasure. One about the king should do even the most unimportant acts and with the king's knowledge. Behaving thus with a sovereign, one doth not come by harm. Even if an individual attain the highest office, he should, as long as he is not asked or commanded, consider himself as born-blind, having regard to the king's dignity, for O repressers of foes, the rulers of men do not forgive even their sons and grandsons and brothers when they happen to tamper with their dignity. Kings should be served with regardful care, even as Agni and other god; and he that is disloyal to his sovereign, is certainly destroyed by him. Renouncing anger, and pride, and negligence, it behoveth a man to follow the course directed by the monarch. After carefully deliberating on all things, a person should set forth before the king those topics that are both profitable and pleasant; but should a subject be profitable without being pleasant, he should still communicate it, despite its disagreeableness. It behoveth a man to be well-disposed towards the king in all his interests, and not to indulge in speech that is alike unpleasant and profitless. Always thinking--I am not liked by the king--one should banish negligence, and be intent on bringing about what is agreeable and advantageous to him. He that swerveth not from his place, he that is not friendly to those that are hostile to the king, he that striveth not to do wrong to the king, is alone worthy to dwell in a royal household. A learned man should sit either on the king's right or the left; he should not sit behind him for that is the place appointed for armed guards, and to sit before him is always interdicted. Let none, when the king is engaged in doing anything (in respect of his servants) come forward pressing himself zealously before others, for even if the aggrieved be very poor, such conduct would still be inexcusable.[7] It behoveth no man to reveal to others any lie the king may have told inasmuch as the king bears ill will to those that report his falsehoods. Kings also always disregard persons that regard themselves as learned. No man should be proud thinking--I am brave, or, I am intelligent, but a person obtains the good graces of a king and enjoys the good things of life, by behaving agreeably to the wishes of the king. And, O Bharata, obtaining things agreeable, and wealth also which is so hard to acquire, a person should always do what is profitable as well as pleasant to the king. What man that is respected by the wise can even think of doing mischief to one whose ire is great impediment and whose favour is productive of mighty fruits? No one should move his lips, arms and thighs, before the king. A person should speak and spit before the king only mildly. In the presence of even laughable objects, a man should not break out into loud laughter, like a maniac; nor should one show (unreasonable) gravity by containing himself, to the utmost. One should smile modestly, to show his interest (in what is before him). He that is ever mindful of the king's welfare, and is neither exhilarated by reward nor depressed by disgrace, is alone worthy of dwelling in a royal household. That learned courtier who always pleaseth the king and his son with agreeable speeches, succeedeth in dwelling in a royal household as a favourite. The favourite courtier who, having lost the royal favour for just reason, does not speak evil of the king, regains prosperity. The man who serveth the king or liveth in his domains, if sagacious, should speak in praise of the king, both in his presence and absence. The courtier who attempts to obtain his end by employing force on the king, cannot keep his place long and incurs also the risk of death. None should, for the purpose of self-interest, open communications with the king's enemies.[8] Nor should one distinguish himself above the king in matters requiring ability and talents. He that is always cheerful and strong, brave and truthful, and mild, and of subdued senses, and who followeth his master like his shadow, is alone worthy to dwell in a royal household. He that on being entrusted with a work, cometh forward, saying,--I will do this--is alone worthy of living in a royal household. He that on being entrusted with a task, either within the king's dominion or out of it, never feareth to undertake it, is alone fit to reside in a royal household. He that living away from his home, doth no remember his dear ones, and who undergoeth (present) misery in expectation of (future) happiness, is alone worthy of dwelling in a royal household. One should not dress like the king, nor should one indulge, in laughter in the king's presence nor should one disclose royal secrets. By acting thus one may win royal favour. Commissioned to a task, one should not touch bribes for by such appropriation one becometh liable to fetters or death. The robes, ornaments, cars, and other things which the king may be pleased to bestow should always be used, for by this, one winneth the royal favour. Ye children, controlling your minds, do ye spend this year, ye sons of Pandu, behaving in this way. Regaining your own kingdom, ye may live as ye please."
Yudhishthira said, "We have been well taught by thee. Blessed be thou. There is none that could say so to us, save our mother Kunti and Vidura of great wisdom. It behoveth thee to do all that is necessary now for our departure, and for enabling us to come safely through this woe, as well as for our victory over the foe."
Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that best of Brahmanas, performed according to the ordinance the rites ordained in respect of departure. And lighting up their fires, he offered, with mantras, oblations on them for the prosperity and success of the Pandavas, as for their reconquest of the whole world. And walking round those fires and round the Brahmanas of ascetic wealth, the six set out, placing Yajnaseni in their front. And when those heroes had departed, Dhaumya, that best of ascetics, taking their sacred fires, set out for the Panchalas. And Indrasena, and others already mentioned, went to the Yadavas, and looking after the horses and the cars of the Pandavas passed their time happily and in privacy."
SECTION V
Vaisampayana said, "Girding their waists with swords, and equipped with finger-protectors made of iguana skins and with various weapons, those heroes proceeded in the direction of the river Yamuna. And those bowmen desirous of (speedily) recovering their kingdom, hitherto living in inaccessible hills and forest fastnesses, now terminated their forest-life and proceeded to the southern bank of that river. And those mighty warriors endued with great strength and hitherto leading the lives of hunters by killing the deer of the forest, passed through Yakrilloma and Surasena, leaving behind, on their right, the country of the Panchalas, and on their left, that of the Dasarnas. And those bowmen, looking wan and wearing beards and equipped with swords, entered Matsya's dominions leaving the forest, giving themselves out as hunters. And on arriving at that country, Krishna addressed Yudhishthira, saying, 'We see footpaths here, and various fields. From this it appears that Virata's metropolis is still at a distance. Pass we here what part of the night is still left, for great is my fatigue."
Yudhishthira answered, "O Dhananjaya of Bharata's race, do thou take up Panchali and carry her. Just on emerging from this forest, we arrive at the city."
Vaisampayana continued, "Thereupon like the leader of a herd of elephants, Arjuna speedily took up Draupadi, and on coming to the vicinity of the city, let her down. And on reaching the city, Ruru's son (Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our weapons, before entering the city? If, O child, we enter it with our weapons about us, we shall thereby surely excite the alarm of the citizens. Further, the tremendous bow, the Gandiva, is known to all men, so that people will, without doubt, recognise us soon. And if even one of us is discovered, we shall, according to promise, have to pass another twelve years in the forest.'"
Arjuna said, "Hard by yon cemetery and near that inaccessible peak is a mighty Sami tree, throwing-about its gigantic branches and difficult to ascend. Nor is there any human being, who, I think, O Pandu's son, will espy us depositing our arms at that place. That tree is in the midst of an out-of-the way forest abounding in beasts and snakes, and is in the vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree, let us, O Bharata, go to the city, and live there, free from anxiety!"
Vaisampayana continued, "Having O bull of the Bharata race spoken thus to king Yudhishthira the just, Arjuna prepared to deposit the weapons (on the tree). And that bull among the Kurus, then loosened the string of the large and dreadful Gandiva, ever producing thundering twang and always destructive of hostile hosts, and with which he had conquered, on a single car, gods and men and Nagas and swelling provinces. And the warlike Yudhishthira, that represser of foes, unfastened the undecaying string of that bow with which he had defended the field of Kurukshstra. And the illustrious Bhimasena unstrung that bow by means of which that sinless one had vanquished in fight the Panchals and the lord of Sindhu, and with which, during his career of conquest, he had, single-handed, opposed innumerable foes, and hearing whose twang which was like unto the roar of the thunder or the splitting of a mountain, enemies always fly (in panic) from the field of battle. And that son of Pandu of coppery complexion and mild speech who is endued with great prowess in the field, and is called Nakula in consequence of his unexampled beauty in the family, then unfastened the string of that bow with which he had conquered all the regions of the west. And the heroic Sahadeva also, possessed of a mild disposition, then united the string of that bow with which he had subjugated the countries of the south. And with their bows, they put together their long and flashing swords, their precious quivers, and their arrows sharp as razors. And Nakula ascended the tree, and deposited on it the bows and the other weapons. And he tied them fast on those parts of the tree which he thought would not break, and where the rain would not penetrate. And the Pandavas hung up a corpse (on the tree), knowing that people smelling the stench of the corpse would say--here sure, is a dead body, and avoid the tree from a distance. And on being asked by the shepherds and cowherds regarding the corpse, those repressers of foes said unto them, 'This is our mother, aged one hundred and eighty years. We have hung up her dead body, in accordance with the custom observed by our forefathers.' And then those resisters of foes approached the city. And for purposes of non-discovery Yudhisthira kept these (five) names for himself and his brothers respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great city, with the view to passing the thirteenth year undiscovered in that kingdom, agreeably to the promise (to Duryodhana)."
SECTION VI
Vaisampayana said, "And while Yudhishthira was on his way to the delightful city of Virata, he began to praise mentally the Divine Durga, the Supreme Goddess of the Universe, born on the womb of Yasoda, and fond of the boons bestowed on her by Narayana, sprung from the race of cowherd Nanda, and the giver of prosperity, the enhancer (of the glory) of (the worshipper's) family, the terrifier of Kansa, and the destroyer of Asuras,--and saluted the Goddess--her who ascended the skies when dashed (by Kansa) on a stony platform, who is the sister of Vasudeva, one who is always decked in celestial garlands and attired in celestial robes,--who is armed with scimitar and shield, and always rescues the worshipper sunk in sin, like a cow in the mire, who in the hours of distress calls upon that eternal giver of blessings for relieving him of their burdens. And the king, desirous with his brothers of obtaining a sight of the Goddess, invoked her and began to praise her by reciting various names derived from (approved) hymns. And Yudhishthira said, 'Salutations to thee, O giver of boons. O thou that art identical with Krishna, O maiden, O thou that hast observed the vow of Brahmacharya, O thou of body bright as the newly-risen Sun, O thou efface beautiful as the full moon. Salutations to thee, O thou of four hands and four faces, O thou of fair round hips and deep bosom, O thou that wearest bangles made of emeralds and sapphires, O thou that bearest excellent bracelets on thy upper arm. Thou shinest, O Goddess, as Padma, the consort of Narayana. O thou that rangest the etherial regions, thy true form and thy Brahmacharya are both of the purest kind. Sable as the black clouds, thy face is beautiful as that of Sankarshana. Thou bearest two large arms long as a couple of poles raised in honour of Indra. In thy (six) other arms thou bearest a vessel, a lotus, a bell, a noose, a bow, a large discus, and various other weapons. Thou art the only female in the universe that possesses! the attribute of purity. Thou art decked with a pair of well-made ears graced with excellent rings. O Goddess, thou shinest with a face that challengeth the moon in beauty. With an excellent diadem and beautiful braid with robes made of the bodies of snakes, and with also the brilliant girdle round thy hips, thou shinest like the Mandara mountain encircled with snakes. Thou shinest also with peacock-plumes standing erect on thy head, and thou hast sanctified the celestial regions by adopting the vow of perpetual maiden-hood. It is for this, O thou that hast slain the Mahishasura, [9] that thou art praised and worshipped by the gods for the protection of the three worlds. O thou foremost of all deities, extend to me thy grace, show me thy mercy, and be thou the source of blessings to me. Thou art Jaya and Vijaya, and it is thou that givest victory in battle. Grant me victory, O Goddess, and give me boons also at this hour of distress. Thy eternal abode is on Vindhya--that foremost of mountains. O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and animal sacrifice. Capable of going everywhere at will, and bestowing boons on thy devotees, thou art ever followed in thy journeys by Brahma and the other gods. By them that call upon thee for the relief of their burdens, and by them also that bow to thee at daybreak on Earth, there is nothing that cannot be attained in respect either of offspring or wealth. And because thou rescuest people from difficulties whether when they are afflicted in the wilderness or sinking in the great ocean, it is for this that thou art called Durga[10] by all. Thou art the sole refuge of men when attacked by robbers or while afflicted in crossing streams and seas or in wilderness and; forests. Those men that remember thee are never prostrated, O great Goddess. Thou art Fame, thou art Prosperity, thou art Steadiness, thou art Success; thou art the Wife, thou art men's Offspring, thou art Knowledge, and thou art the Intellect. Thou art the two Twilights, the Night Sleep, Light--both solar and lunar, Beauty, Forgiveness, Mercy, and every other thing. Thou dispellest, worshipped by the devotees their fetters, ignorance, loss of children and loss of wealth, disease, death, and fear. I, who have been deprived of my kingdom, seek thy protection. And as I bow to thee with bended head, O Supreme Goddess, grant me protection, O thou of eyes like lotus leaves. And be thou as boon-giving Truth unto us that are acting according to Truth. And, O Durga, kind as thou art unto all that seek thy protection, and affectionate unto all thy devotees, grant me protection!'"
Vaisampayana continued, "Thus praised by the son of Pandu, the Goddess showed herself unto him. And approaching the king, she addressed him in these words, 'O mighty armed king, listen, O Lord, to these words of mine. Having vanquished and slain the ranks of the Kauravas through my grace, victory in battle will soon be thine. Thou shalt again lord it over the entire Earth, having made thy dominions destitute of thorns. And, O king, thou shalt also, with thy brothers, obtain great happiness. And through my grace, joy and health will be thine. And they also in the world who will recite my attributes and achievements will be freed from their sins, and gratified. I will bestow upon them kingdom, long life, beauty of person, and offspring. And they, O king, who will invoke me, after thy manner, in exile or in the city, in the midst of battle or of dangers from foes, in forests or in inaccessible deserts, in seas or mountain fastnesses, there is nothing that they will not obtain in this world. And ye sons of Pandu, he will achieve success in every business of his that will listen to, or himself recite with devotion, this excellent hymn. And through my grace neither the Kuru's spies, nor those that dwell in the country of the Matsyas, will succeed in recognising you all as long as ye reside in Virata's city!' And having said these words unto Yudhishthira, that chastiser of foes, and having arranged for the protection of the sons of Pandu, the Goddess disappeared there and then."
SECTION VII
Vaisampayana said, "Then tying up in his cloth dice made of gold and set with lapis lazuli, and holding them below his arm-pit, king Yudhishthira,--that illustrious lord of men--that high-souled perpetuator of the Kuru race, regarded by kings, irrepressible in might, and like unto a snake of virulent poison,--that bull among men, endued with strength and beauty and prowess, and possessed of greatness, and resembling in form a celestial though now like unto the sun enveloped in dense clouds, or fire covered with ashes, first made his appearance when the famous king Virata was seated in his court. And beholding with his followers that son of Pandu in his court, looking like the moon hid in clouds and possessed of a face beautiful as the full moon, king Virata addressed his counsellors and the twice-born ones and the charioteers and the Vaisyas and others, saying, "Enquire ye who it is, so like a king that looketh on my court for the first time. He cannot be a Brahmana. Methinks he is a man of men, and a lord of earth. He hath neither slaves, nor cars, nor elephants with him, yet he shineth like the very Indra. The marks on his person indicate him to be one whose coronal locks have undergone the sacred investiture. Even this is my belief. He approacheth me without any hesitation, even as an elephant in rut approacheth an assemblage of lotuses!'
"And as the king was indulging in these thoughts, that bull among men, Yudhishthira, came before Virata and addressed him, saying, 'O great king, know me for a Brahmana who, having lost his all hath come to thee for the means of subsistence. I desire, O sinless one, to live here beside thee acting under thy commands,[11] O lord. The king then, well-pleased, replied unto him saying, 'Thou art welcome. Do thou then accept the appointment thou seekest!' And having appointed the lion among kings in the post he had prayed for, king Virata addressed him with a glad heart, saying, 'O child, I ask thee from affection, from the dominions of what king dost thou come hither? Tell me also truly what is thy name and family, and what thou hast a knowledge of.'"
Yudhishthira said, "My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."
Virata replied, "I will grant thee whatever boon thou mayst desire. Do thou rule the Matsyas.--I shall remain in submission to thee. Even cunning gamblers are liked by me. Thou, on the other hand, art like a god, and deservest a kingdom."
Yudhishthira said, "My first prayer, O lord of earth, is that I may not be involved in any dispute (on account of dice) with low people. Further, a person defeated by me (at dice) shall not be permitted to retain the wealth (won by me). Let this boon be granted to me through thy grace."
Virata replied, "I shall certainly slay him who may happen to displease thee, and should be one of the twice-born ones, I shall banish him from my dominions. Let the assembled subjects listen! Kanka is as much lord of this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride the same vehicles as I. And there shall also be at thy disposal apparel in plenty, and various kinds of viands and drinks. And thou shalt look into my affairs, both internal and external. And for thee all my doors shall be open. When men out of employ or of strained circumstances will apply to thee, do thou at all hours bring their words unto me, and I will surely give them whatever they desire. No fear shall be thine as long as thou residest with me."
Vaisampayana said, "Having thus obtained an interview with Virata's king, and received from him boons, that heroic bull among men, began to live happily, highly regarded by all. Nor could any one discover him as he lived there."
SECTION VIII
Vaisampayana said, "Then another endued with the dreadful strength and blazing in beauty, approached king Virata, with the playful gait of the lion. And holding in hand a cooking ladle and a spoon, as also an unsheathed sword of sable hue and without a spot on the blade, he came in the guise of a cook illumining all around him by his splendour like the sun discovering the whole world. And attired in black and possessed of the strength of the king of mountains, he approached the king of the Matsyas and stood before him. And beholding that king-like person before him, Virata addressed his assembled subjects saying, 'Who is that youth, that bull among men, with shoulders broad like those of a lion, and so exceedingly beautiful? That person, never seen before, is like the sun. Revolving the matter in my mind, I cannot ascertain who he is, nor can I with even serious thoughts guess the intention of that bull among men (in coming here). Beholding him, it seems to me that he is either the king of the Gandharvas, or Purandara himself. Do ye ascertain who it is that standeth before my eyes. Let him have quickly what he seeks.' Thus commanded by king Virata, his swift-footed messengers went up to the son of Kunti and informed that younger brother of Yudhishthira of everything the king had said. Then the high-souled son of Pandu, approaching Virata, addressed him in words that were not unsuited to his object, saying, 'O foremost of kings, I am a cook, Vallava by name. I am skilled in dressing dishes. Do thou employ me in the kitchen!'"
Virata said, "I do not believe, O Vallava, that cooking is thy office. Thou resemblest the deity of a thousand eyes; and in grace and beauty and prowess, thou shinest among these all as a king!"
Bhima replied, "O king of kings, I am thy cook and servant in the first place. It is not curries only of which I have knowledge, O monarch, although king Yudhishthira always used in days gone by to taste my dishes. O lord of earth, I am also a wrestler. Nor is there one that is equal to me in strength. And engaging in fight with lions and elephants, I shall, O sinless one, always contribute to thy entertainment."
Virata said, "I will even grant thee boons. Thou wilt do what thou wishest, as thou describest thyself skilled in it. I do not, however, think, that this office is worthy of thee, for thou deservest this (entire) earth girt round by the sea. But do as thou likest. Be thou the superintendent of my kitchen, and thou art placed at the head of those who have been appointed there before by me."
Vaisampayana continued, "Thus appointed in the kitchen, Bhima soon became the favourite of king Virata. And, O king, he continued to live there unrecognised by the other servants of Virata as also by other people!"
SECTION IX
Vaisampayana said, "Binding her black, soft, fine, long and faultless tresses with crisped ends into a knotted braid, Draupadi of black eyes and sweet smiles, throwing it upon her right shoulders, concealed it by her cloth. And she wore a single piece of a black and dirty though costly cloth. And dressing herself as a Sairindhri, she began to wander hither and thither in seeming affliction. And beholding her wandering, men and women came to her hastily and addressed her, saying, 'Who are you? And what do you seek?' And she replied, 'I am a king's Sairindhri. I desire to serve any one that will maintain me.' But beholding her beauty and dress, and hearing also her speech that was so sweet, the people could not take her for a maid-servant in search of subsistence. And it came to pass that while looking this way and that from the terrace, Virata's beloved queen, daughter of the king of Kekaya, saw Draupadi. And beholding her forlorn and clad in a single piece of cloth, the queen addressed her saying, 'O beautiful one, who are you, and what do you seek?' Thereupon, Draupadi answered her, saying, 'O foremost of queen, I am Sairindhri. I will serve anybody that will maintain me.' Then Sudeshna said, 'What you say (regarding your profession) can never be compatible with so much beauty. (On the contrary) you might well be the mistress of servants both, male and female. Your heels are not prominent, and your thighs touch each other. And your intelligence is great, and your navel deep, and your words solemn. And your great toes, and bust and hips, and back and sides, and toe-nails, and palms are all well-developed. And your palms, soles, and face are ruddy. And your speech is sweet even as the voice of the swan. And your hair is beautiful, and your bust shapely, and you are possessed of the highest grace. And your hips and bust are plump. And like a Kashmerean mare you are furnished with every auspicious mark. And your eye-lashes are (beautiful) bent, and your nether-lip is like the ruddy ground. And your waist is slender, and your neck bears lines that resemble those of the conch. And your veins are scarcely visible. Indeed, your countenance is like the full moon, and your eyes resemble the leaves of the autumnal lotus, and your body is fragrant as the lotus itself. Verily, in beauty you resemble Sri herself, whose seat is the autumnal lotus. Tell me, O beautiful damsel, who thou art. Thou canst never be a maidservant. Art thou a Yakshi, a Goddess, a Gandharvi, or an Apsara? Art thou the daughter of a celestial, or art thou a female Naga? Art thou the guardian goddess of some city, a Vidyadhari, or a Kinnari,--or art thou Rohini herself? Or art thou Alamvusha, or Misrakesi, Pundarika, or Malini, or the queen of Indra, or of Varuna? Or, art thou the spouse of Viswakarma, or of the creative Lord himself? Of these goddesses who art renowned in the celestial regions, who art thou, O graceful one?'
"Draupadi replied, 'O auspicious lady, I am neither a goddess nor a Gandharvi, nor a Yakshi, nor a Rakshasi. I am a maid-servant of the Sairindhri class. I tell thee this truly. I know to dress the hair to pound (fragrant substances) for preparing unguents, and also to make beautiful and variegated garlands. O beauteous lady, of jasmines and lotuses and blue lilies and Champakas. Formerly I served Krishna's favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas and the foremost beauty of the Kuru race. I wander about alone, earning good food and dress; and as long as I get these, I continue to live in the place where they are obtainable. Draupadi herself called me Malini (maker of garlands).'
"Hearing this, Sudeshna said, 'I would keep thee upon my head itself, if the doubt did not cross my mind that the king himself would be attracted towards thee with his whole heart. Attracted by thy beauty, the females of the royal household and my maids are looking at thee. What male person then is there that can resist thy attraction? Surely, O thou of well-rounded hips, O damsel of exquisite charms, beholding thy form of superhuman beauty, king Virata is sure to forsake me, and will turn to thee with his whole heart. O thou of faultless limbs, O thou that art endued with large eyes casting quick glances, he upon whom thou wilt look with desire is sure to be stricken. O thou of sweet smiles, O thou that possessest a faultless form, he that will behold thee constantly, will surely catch the flame. Even as a person that climbs up a tree for compassing his own destruction, even as the crab conceives for her own ruin, I may, O thou of sweet smiles, bring destruction upon myself by harbouring thee.'
"Draupadi replied, 'O fair lady, neither Virata nor any other person will be able to have me, for my five youthful husbands, who are Gandharvas and sons of a Gandharva king of exceeding power, always protect me. None can do me a wrong. It is the wish of my Gandharva husbands that I should serve only such persons as will not give me to touch food already partaken of by another, or tell me to wash their feet. Any man that attempts to have me like any common woman, meeteth with death that very night. No one can succeed in having me, for, O beautiful lady, O thou of sweet smiles, those beloved Gandharvas, possessed of great energy and mighty strength always protect me secretly.'
"Sudeshna said, 'O thou that bringest delight to the heart, if it is as thou sayest, I will take thee into my household. Thou shalt not have to touch food that hath been partaken of by another, or to wash another's feet.'
"Vaisampayana continued, 'Thus addressed by Virata's wife, O Janamejaya, Krishna (Draupadi) ever devoted to her lords, began to live in that city. Nor could anyone ascertain who in reality she was!'"
SECTION X
"Vaisampayana said, 'Then clad in a cowherd's dress, and speaking the dialect of cowherds, Sahadeva came to the cowpen of Virata's city. And beholding that bull among men, who was shining in splendour, the king was struck with amazement. And he directed his men to summon Sahadeva. And when the latter came, the king addressed him, saying, 'To whom dost thou belong? And whence dost thou come? And what work dost thou seek? I have never seen thee before. O bull among men, tell me truly about thee.'
'Having come before the king that afflicter of foes, Sahadeva answered in accents deep as the roar of the cloud, 'I am a Vaisya, Arishtanemi by name. I was employed as a cowherd in the service of those bulls of the Kuru race, the sons of Pandu. O foremost of men, I intend now to live beside thee, for I do not know where those lions among kings, the sons of Pritha, are. I cannot live without service, and, O king, I do not like to enter into the service of anyone else save thee.'
"Hearing these words, Virata said, 'Thou must either be a Brahmana or a Kshatriya. Thou lookest as if thou wert the lord of the entire earth surrounded by the sea. Tell me truly, O thou that mowest down thy foes. The office of a Vaisya is not fit for thee. Tell me from the dominions of what king thou comest, and what thou knowest, and in what capacity thou wouldst remain with us, and also what pay thou wouldst accept.'
"Sahadeva answered, 'Yudhishthira, the eldest of the five sons of Pandu, had one division of kine numbering eight hundred and ten thousand, and another, ten thousand, and another, again, twenty thousand, and so on. I was employed in keeping those cattle. People used to call me Tantripala. I know the present, the past, and the future of all kine living within ten Yojanas, and whose tale has been taken. My merits were known to that illustrious one, and the Kuru king Yudhishthira was well-pleased with me. I am also acquainted with the means which aid kine in multiplying within a short time, and by which they may enjoy immunity from disease. Also these arts are known to me. I can also single out bulls having auspicious marks for which they are worshipped by men, and by smelling whose urine, the barren may conceive.'
"Virata said, 'I have a hundred thousand kine divided into distinct herds. All those together with their keepers, I place in thy charge. Henceforth my beasts will be in thy keep.'
"Vaisampayana continued, 'Then, O king, undiscovered by that monarch, that lord of men, Sahadeva, maintained by Virata, began to live happily. Nor did anyone else (besides his brothers) recognise him.'"
SECTION XI
"Vaisampayana said, 'Next appeared at the gate of the ramparts another person of enormous size and exquisite beauty decked in the ornaments of women, and wearing large ear-rings and beautiful conch-bracelets overlaid with gold. And that mighty-armed individual with long and abundant hair floating about his neck, resembled an elephant in gait. And shaking the very earth with his tread, he approached Virata and stood in his court. And beholding the son of the great Indra, shining with exquisite lustre and having the gait of a mighty elephant,--that grinder of foes having his true form concealed in disguise, entering the council-hall and advancing towards the monarch, the king addressed all his courtiers, saying, 'Whence doth this person come? I have never heard of him before.' And when the men present spoke of the newcomer as one unknown to them, the king wonderingly said, 'Possessed of great strength, thou art like unto a celestial, and young and of darkish hue, thou resemblest the leader of a herd of elephants. Wearing conch-bracelets overlaid with gold, a braid, and ear-rings, thou shinest yet like one amongst those that riding on chariots wander about equipped with mail and bow and arrows and decked with garlands and fine hair. I am old and desirous of relinquishing my burden. Be thou like my son, or rule thou like myself all the Matsyas. It seemeth to me that such a person as thou can never be of the neuter sex.'
"Arjuna said, 'I sing, dance, and play on instruments. I am proficient in dance and skilled in song. O lord of men, assign me unto (the princess) Uttara. I shall be dancing-master to the royal maiden. As to how I have come by this form, what will it avail thee to hear the account which will only augment my pain? Know me, O king of men, to be Vrihannala, a son or daughter without father or mother.'
"Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my daughter, and those like her, in dancing. To me, however, this office seemeth unworthy of thee. Thou deserves! (the dominion of) the entire earth girt round by the ocean.'
"Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala in dancing, music, and other fine arts, and consulting with his various ministers forthwith caused him to be examined by women. And learning that this impotency was of a permanent nature, he sent him to the maiden's apartments. And there the mighty Arjuna began giving lessons in singing and instrumental music to the daughter of Virata, her friends, and her waiting-maids, and soon won their good graces. And in this manner the self-possessed Arjuna lived there in disguise, partaking of pleasures in their company, and unknown to the people within or without the palace.'"
SECTION XII
"Vaisampayana said, 'After a while, another powerful son of Pandu was seen making towards king Virata in haste. And as he advanced, he seemed to everyone like solar orb emerged from the clouds. And he began to observe the horses around. And seeing this, the king of the Matsyas said to his followers, 'I wonder whence this man, possessed of the effulgence of a celestial, cometh. He looks intently at my steeds. Verily, he must be proficient in horse-lore. Let him be ushered into my presence quickly. He is a warrior and looks like a god!' And that destroyer of foes then went up to the king and accosted him, saying, 'Victory to thee, O king, and blest be ye.' As a trainer of horses, I have always been highly esteemed by kings. I will be a clever keeper of thy horses.'
"Virata said, 'I will give thee vehicles, wealth, and spacious quarters. Thou shalt be the manager of my horses. But first tell me whence thou comest, who thou art, and how also thou happenest to come here. Tell us also all the arts thou art master of.' Nakula replied, 'O mower of enemies, know that Yudhishthira is the eldest brother of the five sons of Pandu. I was formerly employed by him to keep his horses. I am acquainted with the temper of steeds, and know perfectly the art of breaking them. I know also how to correct vicious horses, and all the methods of treating their diseases. No animal in my hands becometh weak or ill. Not to speak of horses, even mares in my hands will never be found to be vicious. People called me Granthika by name and so did Yudhishthira, the son of Pandu.'
"Virata said, 'Whatever horses I have, I consign to thy care even from today. And all the keepers of my horses and all my charioteers will from today be subordinate to thee. If this suits thee, say what remuneration is desired by thee. But, O thou that resemblest a celestial, the office of equerry is not worthy of thee. For thou lookest like a king and I esteem thee much. The appearance here hath pleased me as much as if Yudhishthira himself were here. Oh, how does that blameless son of Pandu dwell and divert himself in the forest, now destitute of servants as he is.'
"Vaisampayana continued, 'That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata's protection. And it was in this manner then the sons of Pandu, the very sight of whom had never been fruitless, continued to live in the country of the Matsyas. And true to their pledge those lords of the earth bounded by her belt of seas passed their days of incognito with great composure notwithstanding their poignant sufferings.'"
SECTION XIII
(Samayapalana Parva)
"Janamejaya said, 'While living thus disguised in the city of the Matsyas, what did those descendants of the Kuru race endued with great prowess, do, O regenerate one!'
"Vaisampayana said, 'Hear, O king, what those descendants of Kuru did while they dwelt thus in disguise in the city of the Matsyas, worshipping the king thereof. By the grace of the sage Trinavindu and of the high-souled lord of justice, the Pandavas continued to live unrecognised by others in the city of Virata. O lord of men, Yudhishthira, as courtier made himself agreeable to Virata and his sons as also to all the Matsyas. An adept in the mysteries of dice, the son of Pandu caused them to play at dice according to his pleasure and made them sit together in the dice-hall like a row of birds bound in a string. And that tiger among men, king Yudhishthira the Just, unknown to the monarch, distributed among his brothers, in due proportion, the wealth he won from Virata. And Bhimasena on his part, sold to Yudhishthira for price, meat and viands of various kinds which he obtained from the king. And Arjuna distributed among all his brothers the proceeds of worn-out cloths which he earned in the inner apartments of the palace. And Sahadeva, too, who was disguised as a cowherd gave milk, curds and clarified butter to his brothers. And Nakula also shared with his brothers the wealth the king gave him, satisfied with his management of the horses. And Draupadi, herself in a pitiable condition, looked after all those brothers and behaved in such a way as to remain unrecognized. And thus ministering unto one another's wants, those mighty warriors lived in the capital of Virata as hidden from view, as if they were once more in their mother's womb. And those lords of men, the sons of Pandu, apprehensive of danger from the son of Dhritarashtra, continued to dwell there in concealment, watching over their wife Draupadi. And after three months had passed away, in the fourth, the grand festival in honour of the divine Brahma which was celebrated with pomp in the country of the Matsyas, came off. And there came athletes from all quarters by thousands, like hosts of celestials to the abode of Brahma or of Siva to witness that festival. And they were endued with huge bodies and great prowess, like the demons called Kalakhanjas. And elated with their prowess and proud of their strength, they were highly honoured by the king. And their shoulders and waists and necks were like those of lions, and their bodies were very clean, and their hearts were quite at ease. And they had many a time won success in the lists in the presence of kings. And amongst them there was one who towered above the rest and challenged them all to a combat. And there was none that dared to approach him as he proudly stalked in the arena. And when all the athletes stood sad and dispirited, the king of the Matsyas made him fight with his cook. And urged by the king, Bhima made up his mind reluctantly, for he could not openly disobey the royal behest. And that tiger among men then having worshipped the king, entered the spacious arena, pacing with the careless steps of a tiger. And the son of Kunti then girded up his loins to the great delight of the spectators. And Bhima then summoned to the combat that athlete known by the name of Jimuta who was like unto the Asura Vritra whose prowess was widely known. And both of them were possessed of great courage, and both were endued with terrible prowess. And they were like a couple of infuriate and huge-bodied elephants, each sixty years old. And those brave tigers among men then cheerfully engaged in a wrestling combat, desirous of vanquishing each other. And terrible was the encounter that took place between them, like the clash of the thunderbolt against the stony mountain-breast. And both of them were exceedingly powerful and extremely delighted at each other's strength. And desirous of vanquishing each other, each stood eager to take advantage of his adversary's lapse. And both were greatly delighted and both looked like infuriate elephants of prodigious size. And various were the modes of attack and defence that they exhibited with their clenched fists.[12] And each dashed against the other and flung his adversary to a distance. And each cast the other down and pressed him close to the ground. And each got up again and squeezed the other in his arms. And each threw the other violently off his place by boxing him on the breast. And each caught the other by the legs and whirling him round threw him down on the ground. And they slapped each other with their palms that struck as hard as the thunderbolt. And they also struck each other with their outstretched fingers, and stretching them out like spears thrust the nails into each other's body. And they gave each other violent kicks. And they struck knee and head against head, producing the crash of one stone against another. And in this manner that furious combat between those warriors raged on without weapons, sustained mainly by the power of their arms and their physical and mental energy, to the infinite delight of the concourse of spectators. And all people, O king, took deep interest in that encounter of those powerful wrestlers who fought like Indra and the Asura Vritra. And they cheered both of them with loud acclamations of applause. And the broad-chested and long-armed experts in wrestling then pulled and pressed and whirled and hurled down each other and struck each other with their knees, expressing all the while their scorn for each other in loud voices. And they began to fight with their bare arms in this way, which were like spiked maces of iron. And at last the powerful and mighty-armed Bhima, the slayer of his foes, shouting aloud seized the vociferous athlete by the arms even as the lion seizes the elephant, and taking him up from the ground and holding him aloft, began to whirl him round, to the great astonishment of the assembled athletes and the people of Matsya. And having whirled him round and round a hundred times till he was insensible, the strong-armed Vrikodara dashed him to death on the ground. And when the brave and renowned Jimuta was thus killed, Virata and his friends were filled with great delight. And in the exuberance of his joy, the noble-minded king rewarded Vallava then and there with the liberality of Kuvera. And killing numerous athletes and many other men possessed of great bodily strength, he pleased the king very much. And when no one could be found there to encounter him in the lists, the king made him fight with tigers and lions and elephants. And the king also made him battle with furious and powerful lions in the harem for the pleasure of the ladies. And Arjuna, too, pleased the king and all the ladies of the inner apartments by singing and dancing. And Nakula pleased Virata, that best of kings, by showing him fleet and well-trained steeds that followed him wherever he went. And the king, gratified with him, rewarded him with ample presents. And beholding around Sahadeva a herd of well-trained bullocks, Virata that bull among men, bestowed upon him also wealth of diverse kinds. And, O king, Draupadi distressed to see all those warriors suffer pain, sighed incessantly. And it was in this way that those eminent persons lived there in disguise, rendering services unto king Virata.'"
SECTION XIV
(Kichaka-badha Parva)
"Vaisampayana said, 'Living in such disguise, those mighty warriors, the sons of Pritha, passed ten months in Matsya's city. And, O monarch, although herself deserving to be waited upon by others, the daughter of Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon Sudeshna. And residing thus in Sudeshna's apartments, the princess of Panchala pleased that lady as also the other females of the inner apartments. And it came to pass that as the year was about to expire, the redoubtable Kichaka, the Commander of Virata's forces, chanced to behold the daughter of Drupada. And beholding that lady endued with the splendour of a daughter of the celestials, treading the earth like a goddess, Kichaka, afflicted with the shafts of Kama, desired to possess her. And burning with desire's flame, Virata's general came to Sudeshna (his sister) and smilingly addressed her in these words, 'This beauteous lady had never before been seen by me in king Virata's abode. This damsel maddens me with her beauty, even as a new wine maddens one with its fragrance. Tell me, who is this graceful and captivating lady possessed of the beauty of a goddess, and whose she is, and whence she hath come. Surely, grinding my heart she hath reduced me to subjection. It seems to me that (save her) there is no other medicine for my illness. O, this fair hand-maid of thine seemeth to me to be possessed of the beauty of a goddess. Surely, one like her is ill suited to serve thee. Let her rule over me and whatever is mine. O, let her grace my spacious and beautiful palace, decked with various ornaments of gold, full of viands and drinks in profusion, with excellent plates, and containing every kind of plenty, besides elephants and horses and cars in myriads. And having consulted with Sudeshna thus, Kichaka went to princess Draupadi, and like a jackal in the forest accosting a lioness, spoke unto Krishna these words in a winning voice, 'Who and whose art thou, O beautiful one? And O thou of beautiful face, whence hast thou come to the city of Virata? Tell me all this, O fair lady. Thy beauty and gracefulness are of the very first order and the comeliness of thy features is unparalleled. With its loveliness thy face shineth ever like the resplendent moon. O thou of fair eye-brows, thy eyes are beautiful and large like lotus-petals. Thy speech also, O thou of beautiful limbs, resembles the notes of the cuckoo. O thou of fair hips, never before in this world have I beheld a woman possessed of beauty like thine, O thou of faultless features. Art thou Lakshmi herself having her abode in the midst of lotuses or, art thou, O slender-waisted one, she who is called Bhuti[13]. Or, which amongst these--Hri, Sri, Kirti and Kanti,--art thou, O thou of beautiful face? Or possessed of beauty like Rati's, art thou, she who sporteth in the embraces of the God of love? O thou that possessest the fairest of eye-brows, thou shinest beautifully even like the lovely light of the moon. Who is there in the whole world that will not succumb to the influence of desire beholding thy face? Endued with unrivalled beauty and celestial grace of the most attractive kind, that face of thine is even like the full moon, its celestial effulgence resembling his radiant face, its smile resembling his soft-light, and its eye-lashes looking like the spokes on his disc? Both thy bosoms, so beautiful and well-developed and endued with unrivalled gracefulness and deep and well-rounded and without any space between them, are certainly worthy of being decked with garlands of gold. Resembling in shape the beautiful buds of the lotus, these thy breast, O thou of fair eye-brows, are even as the whips of Kama that are urging me forward, O thou of sweet smiles, O damsel of slender waist, beholding that waist of thine marked with four wrinkles and measuring but a span, and slightly stooping forward because of the weight of thy breasts, and also looking on those graceful hips of thine broad as the banks of a river, the incurable fever of desire, O beauteous lady, afflicteth me sore. The flaming fire of desire, fierce as a forest conflagration, and fanned by the hope my heart cherisheth of a union with thee is consuming me intensely. O thou of exceeding beauty quench thou that flaming fire kindled by Manmatha. Union with thee is a rain-charged cloud, and the surrender of thy person is the shower that the cloud may drop. O thou of face resembling the moon, the fierce and maddening shafts of Manmatha whetted and sharpened by the desire of a union with thee, piercing this heart of mine in their impetuous course, have penetrated into its core. O black-eyed lady, those impetuous and cruel shafts are maddening me beyond endurance. It behoveth thee to relieve me from this plight by surrendering thyself to me and favouring me with thy embraces. Decked in beautiful garlands and robes and adorned with every ornament, sport thou, O sweet damsel, with me to thy fill. O thou of the gait of an elephant in rut, deserving as thou art of happiness though deprived of it now, it behoveth thee not to dwell here in misery. Let unrivalled weal be thine. Drinking various kinds of charming and delicious and ambrosial wines, and sporting at thy pleasure in the enjoyment of diverse objects of delight, do thou, O blessed lady, attain auspicious prosperity. This beauty of thine and this prime of thy youth, O sweet lady, are now without their use. For, O beauteous and chaste damsel, endued with such loveliness, thou dost not shine, like a graceful garland lying unused and unworn. I will forsake all my old wives. Let them, O thou of sweet smiles, become thy slaves. And I also, O fair damsel, will stay by thee as thy slave, ever obedient to thee, O thou of the most handsome face.' Hearing these words of his, Draupadi replied, 'In desiring me, a female servant of low extraction, employed in the despicable office of dressing hair, O Suta's son, thou desirest one that deserves not that honour. Then, again, I am the wife of others. Therefore, good betide thee, this conduct of thine is not proper. Do thou remember the precept of morality, viz., that persons should take delight only in their wedded wives. Thou shouldst not, therefore, by any means bend thy heart to adultery. Surely abstaining from improper acts is ever the study of those that are good. Overcome by ignorance sinful men under the influence of desire come by either extreme infamy or dreadful calamity.'
"Vaisampayana continued, 'Thus addressed by the Sairindhri, the wicked Kichaka losing control over his senses and overcome by lust, although aware of the numerous evils of fornication, evils condemned by everybody and sometimes leading to the destruction of life itself,--then spoke unto Draupadi, 'It behoveth thee not, O beauteous lady, O thou of graceful features, thus to disregard me who am, O thou of sweet smiles, under the power of Manmatha on thy account. If now, O timid one, thou disregardest me who am under thy influence and who speak to thee so fair, thou wilt, O black-eyed damsel, have to repent for it afterwards. O thou of graceful eye-brows, the real lord of this entire kingdom, O slender-waisted lady, is myself. It is me depending upon whom the people of this realm live. In energy and prowess I am unrivalled on earth. There is no other man on earth who rivals me in beauty of person, in youth, in prosperity, and in the possession of excellent objects of enjoyment. Why it is, O auspicious lady, that having it in thy power to enjoy here every object of desire and every luxury and comfort without its equal, thou preferest servitude. Becoming the mistress of this kingdom which I shall confer on thee, O thou of fair face, accept me, and enjoy, O beauteous one, all excellent objects of desire.' Addressed in these accursed words by Kichaka, that chaste daughter of Drupada answered him thus reprovingly, 'Do not, O son of a Suta, act so foolishly and do not throw away thy life. Know that I am protected by my five husbands. Thou canst not have me. I have Gandharvas for my husbands. Enraged they will slay thee. Therefore, do thou not bring destruction on thyself. Thou intendest to tread along a path that is incapable of being trod by men. Thou, O wicked one, art even like a foolish child that standing on one shore of the ocean intends to cross over to the other. Even if thou enterest into the interior of the earth, or soarest into the sky, or rushest to the other shore of the ocean, still thou wilt have no escape from the hands of those sky-ranging offspring of gods, capable of grinding all foes. Why dost thou today, O Kichaka, solicit me so persistently even as a sick person wisheth for the night that will put a stop to his existence? Why dost thou desire me, even like an infant lying on its mother's lap wishing to catch the moon? For thee that thus solicitest their beloved wife, there is no refuge either on earth or in sky. O Kichaka, hast thou no sense which leads thee to seek thy good and by which thy life may be saved?'"
SECTION XV
"Vaisampayana said, 'Rejected thus by the princess, Kichaka, afflicted with maddening lust and forgetting all sense of propriety, addressed Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy Sairindhri may come into my arms. Do thou, O Sudeshna, adopt the means by which the damsel of the gait of an elephant may accept me; I am dying of absorbing desire.'
"Vaisampayana continued, 'Hearing his profuse lamentations, that gentle lady, the intelligent queen of Virata, was touched with pity. And having taken counsel with her own self and reflected on Kichaka's purpose and on the anxiety of Krishna, Sudeshna addressed the Suta's son in these words, 'Do thou, on the occasion of some festival, procure viands and wines for me. I shall then send my Sairindhri to thee on the pretence of bringing wine. And when she will repair thither do thou in solitude, free from interruption, humour her as thou likest. Thus soothed, she may incline her mind to thee.'
"Vaisampayana continued, 'Thus addressed, he went out of his sister's apartments. And he soon procured wines well-filtered and worthy of a king. And employing skilled cooks, he prepared many and various kinds of choice viands and delicious drinks and many and various kinds of meat of different degrees of excellence. And when all this had been done, that gentle lady Sudeshna, as previously counselled by Kichaka, desired her Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I shall not be able to repair to Kichaka's apartments. Thou thyself knowest, O queen, how shameless he is. O thou of faultless limbs, O beauteous lady, in thy palace I shall not be able to lead a lustful life, becoming faithless to my husbands. Thou rememberest, O gentle lady, O beautiful one, the conditions I had set down before entering thy house. O thou of tresses ending in graceful curls, the foolish Kichaka afflicted by the god of desire, will, on seeing me, offer me insult. Therefore, I will not go to his quarters. Thou hast, O princess, many maids under thee. Do thou, good betide thee, send one of them. For, surely, Kichaka will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he will not harm thee.' And having said this, she handed over a golden vessel furnished with a cover. And filled with apprehension, and weeping, Draupadi mentally prayed for the protection of the gods, and set out for Kichaka's abode for fetching wine. And she said, 'As I do not know another person save my husbands, by virtue of that Truth let Kichaka not be able to overpower me although I may approach his presence.'
"Vaisampayana continued, 'And that helpless damsel then adored Surya for a moment. And Surya, having considered all that she urged, commanded a Rakshasa to protect her invisibly. And from that time the Rakshasa began to attend upon that blameless lady under any circumstances. And beholding Krishna in his presence like a frightened doe, the Suta rose up from his seat, and felt the joy that is felt by a person wishing to cross to the other shore, when he obtains a boat.'"
SECTION XVI
"Kichaka said, 'O thou of tresses ending in beautiful curls, thou art welcome. Surely, the night that is gone hath brought me an auspicious day, for I have got thee today as the mistress of my house. Do what is agreeable to me. Let golden chains, and conchs and bright ear-rings made of gold, manufactured in various countries, and beautiful rubies and gems, and silken robes and deer-skins, be brought for thee. I have also an excellent bed prepared for thee. Come, sitting upon it do thou drink with me the wine prepared from the honey flower.' Hearing these words, Draupadi said, 'I have been sent to thee by the princess for taking away wine. Do thou speedily bring me wine, for she told me that she is exceedingly thirsty.' And this, Kichaka said, 'O gentle lady, others will carry what the princess wants.' And saying this, the Suta's son caught hold of Draupadi's right arm. And at this, Draupadi exclaimed, 'As I have never, from intoxication of the senses, been unfaithful to my husbands even at heart, by that Truth, O wretch, I shall behold thee dragged and lying powerless on the ground.'
"Vaisampayana continued, 'Seeing that large-eyed lady reproving him in that strain, Kichaka suddenly seized her by the end of her upper garment as she attempted to run away. And seized with violence by Kichaka, the beautiful princess, unable to tolerate it, and with frame trembling with wrath, and breathing quickly, dashed him to the ground. And dashed to the ground thus, the sinful wretch tumbled down like a tree whose roots had been cut. And having thrown Kichaka down on the ground when the latter had seized her, she, trembling all over rushed to the court, where king Yudhishthira was, for protection. And while she was running with all her speed, Kichaka (who followed her), seizing her by the hair, and bringing her down on the ground, kicked her in the very presence of the king. Thereupon, O Bharata, the Rakshasa that had been appointed by Surya to protect Draupadi, gave Kichaka a shove with a force mighty as that of the wind. And overpowered by the force of Rakshasa, Kichaka reeled and fell down senseless on the ground, even like an uprooted tree. And both Yudhishthira and Bhimasena who were seated there, beheld with wrathful eyes that outrage on Krishna by Kichaka. And desirous of compassing the destruction of the wicked Kichaka, the illustrious Bhima gnashed his teeth in rage. And his forehead was covered with sweat, and terrible wrinkles appeared thereon. And a smoky exhalation shot forth from his eyes, and his eye-lashes stood on end. And that slayer of hostile heroes pressed his forehead with his hands. And impelled by rage, he was on the point of starting up with speed. Thereat king Yudhishthira, apprehensive of discovery, squeezed his thumbs and commanded Bhima to forbear. And Bhima who then looked like an infuriate elephant eyeing a large tree, was thus forbidden by his elder brother. And the latter said, 'Lookest thou, O cook, for trees for fuel. If thou art in need of faggots, then go out and fell trees.' And the weeping Draupadi of fair hips, approaching the entrance of the court, and seeing her melancholy lords, desirous yet of keeping up the disguise duty-bound by their pledge, with eyes burning in fire, spoke these words unto the king of the Matsyas, 'Alas, the son of a Suta hath kicked today the proud and beloved wife of those whose foe can never sleep in peace even if four kingdoms intervene between him and them. Alas, the son of a Suta hath kicked today the proud and beloved wife of those truthful personages, who are devoted to Brahmanas and who always give away without asking any thing in gift. Alas! the son of a Suta hath kicked today the proud and beloved wife of those, the sounds of whose kettle-drums and the twangs of whose bow-strings are ceaselessly heard. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who are possessed of abundant energy and might, and who are liberal in gifts and proud of their dignity. Alas, the son of a Suta hath kicked today the proud and beloved wife of those who, if they had not been fettered by the ties of duty, could destroy this entire world. Where, alas, are those mighty warriors today who, though living in disguise, have always granted protection unto those that solicit it? Oh, why do those heroes today, endued as they are with strength and possessed of immeasurable energy, quietly suffer, like eunuchs, their dear and chaste wife to be thus insulted by a Suta's son? Oh, where is that wrath of theirs, that prowess, and that energy, when they quietly bear their wife to be thus insulted by a wicked wretch? What can I (a weak woman) do when Virata, deficient in virtue, coolly suffereth my innocent self to be thus wronged by a wretch? Thou dost not, O king, act like a king towards this Kichaka. Thy behaviour is like that of a robber, and doth not shine in a court. That I should thus be insulted in thy very presence, O Matsya, is highly improper. Oh, let all the courtiers here look at this violence of Kichaka. Kichaka is ignorant of duty and morality, and Matsya also is equally so. These courtiers also that wait upon such a king are destitute of virtue.'
"Vaisampayana continued, 'With these and other words of the same kind the beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And hearing her, Virata said, 'I do not know what your dispute has been out of our sight. Not knowing the true cause how can I show my discrimination?' Then the courtiers, having learnt every thing, applauded Krishna, and they all exclaimed, 'Well done!' 'Well done!' and censured Kichaka. And the courtiers said, 'That person who owneth this large-eyed lady having every limb of hers endued with beauty for his wife, possesseth what is of exceeding value and hath no occasion to indulge in any grief. Surely, such a damsel of transcendent beauty and limbs perfectly faultless is rare among men. Indeed, it seems to us that she is a goddess.'
"Vaisampayana continued, 'And while the courtiers, having beheld Krishna (under such circumstances), were applauding her thus, Yudhishthira's forehead, from ire, became covered with sweat. And that bull of the Kuru race then addressed that princess, his beloved spouse, saying, 'Stay not here, O Sairindhri; but retire to the apartments of Sudeshna. The wives of heroes bear affliction for the sake of their husbands, and undergoing toil in ministering unto their lords, they at last attain to region where their husbands may go. Thy Gandharva husbands, effulgent as the sun, do not, I imagine, consider this as an occasion for manifesting their wrath, inasmuch as they do not rush to thy aid. O Sairindhri, thou art ignorant of the timeliness of things, and it is for this that thou weepest as an actress, besides interrupting the play of dice in Matsya's court. Retire, O Sairindhri; the Gandharvas will do what is agreeable to thee. And they will surely display thy woe and take the life of him that hath wronged thee.' Hearing these words the Sairindhri replied, 'They of whom I am the wedded wife are, I ween, extremely kind. And as the eldest of them all is addicted to dice, they are liable to be oppressed by all.'
"Vaisampayana continued, 'And having said this, the fair-hipped Krishna with dishevelled hair and eyes red in anger, ran towards the apartments of Sudhesna. And in consequence of having wept long her face looked beautiful like the lunar disc in the firmament, emerged from the clouds. And beholding her in that condition, Sudeshna asked, 'Who, O beauteous lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who, gentle one, hath done thee wrong? Whence is this thy grief?' Thus addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka struck me in the court in the very presence of the king, as if in the midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of tresses ending in beautiful curls, as Kichaka, maddened by lust hath insulted thee that art incapable of being possessed by him, I shall cause him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even others will slay him,--even they whom he hath wronged, I think it is clear that he will have to go to the abode of Yama this very day!'"
SECTION XVII
"Vaisampayana said, 'Thus insulted by the Suta's son, that illustrious princess, the beautiful Krishna, eagerly wishing for the destruction of Virata's general, went to her quarters. And Drupada's daughter of dark hue and slender waist then performed her ablutions. And washing her body and cloths with water Krishna began to ponder weepingly on the means of dispelling her grief. And she reflected, saying, 'What am I to do? Whither shall I go? How can my purpose be effected?' And while she was thinking thus, she remembered Bhima and said to herself, 'There is none else, save Bhima, that can today accomplish the purpose on which my heart is set!' And afflicted with great grief, the large-eyed and intelligent Krishna possessed of powerful protectors then rose up at night, and leaving her bed speedily proceeded towards the quarters of Bhimasena, desirous of beholding her lord. And possessed of great intelligence, the daughter of Drupada entered her husband's quarters, saying, 'How canst thou sleep while that wretched commander of Virata's forces, who is my foe, yet liveth, having perpetrated today that (foul act)?'
"Vaisampayana continued, 'Then the chamber where Bhima slept, breathing hard like a lion, being filled with the beauty of Drupada's daughter and of the high-souled Bhima, blazed forth in splendour. And Krishna of sweet smiles, finding Bhimasena in the cooking apartments, approached him with the eagerness of a three-year old cow brought up in the woods, approaching a powerful bull, in her first season, or of a she-crane living by the water-side approaching her mate in the pairing season. And the Princess of Panchala then embraced the second son of Pandu, even as a creeper embraces a huge and mighty Sala on the banks of the Gomati. And embracing him with her arms, Krishna of faultless features awaked him as a lioness awaketh a sleeping lion in a trackless forest. And embracing Bhimasena even as a she-elephant embraceth her mighty mate, the faultless Panchali addressed him in voice sweet as the sound of a stringed instrument emitting Gandhara note. And she said, 'Arise, arise! Why dost thou, O Bhimasena, lie down as one dead? Surely, he that is not dead, never suffereth a wicked wretch that hath disgraced his wife, to live.' And awakened by the princess, Bhima of mighty arms, then rose up, and sat upon his couch overlaid with a rich bed. And he of the Kuru race then addressed the princess--his beloved wife, saying, 'For what purpose hast thou come hither in such a hurry? Thy colour is gone and thou lookest lean and pale. Tell me everything in detail. I must know the truth. Whether it be pleasurable or painful, agreeable, or disagreeable, tell me all. Having heard everything, I shall apply the remedy. I alone, O Krishna, am entitled to thy confidence in all things, for it is I who deliver thee from perils again and again! Tell me quickly what is thy wish, and what is the purpose that is in thy view, and return thou to thy bed before others awake.'"
SECTION XVIII
"Draupadi said, 'What grief hath she not who hath Yudhishthira for her husband? Knowing all my griefs, why dost thou ask me? The Pratikamin dragged me to the court in the midst of an assembly of courtiers, calling me a slave. That grief, O Bharata, consumeth me. What other princess, save Draupadi, would live having suffered such intense misery? Who else, save myself, could bear such second insult as the wicked Saindhava offered me while residing in the forest? Who else of my position, save myself, could live, having been kicked by Kichaka in the very sight of the wicked king of the Matsyas? Of what value is life, O Bharata, when thou, O son of Kunti, dost not think me miserable, although I am afflicted with such woes? That vile and wicked wretch, O Bharata, known by the name of Kichaka, who is the brother-in-law of king Virata and the commander of his forces, every day, O tiger among men, addresses me who am residing in the palace as a Sairindhri, saying, 'Do thou become my wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be slain, my heart is bursting like a fruit ripened in season. Censure thou that elder brother of thine addicted to execrable dice, through whose act alone I have been afflicted with such woe. Who else, save him that is a desperate gambler, would play, giving up kingdom and everything including even myself, in order to lead a life in the woods? If he had gambled morning and evening for many years together, staking nishkas by thousand and other kinds of substantial wealth, still his silver, and gold, and robes, and vehicles, and teams, and goats, and sheep, and multitudes of steeds and mares and mules would not have sustained any diminution. But now deprived of prosperity by the rivalry of dice, he sits dumb like a fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was followed by ten thousand elephants adorned with golden garlands now supports himself by casting dice. That Yudhishthira who at Indraprastha was adored by kings of incomparable prowess by hundreds of thousands, that mighty monarch in whose kitchen a hundred thousand maid-servants, plate in hand, used every day to feed numerous guests day and night, that best of liberal men, who gave (every day) a thousand nishkas, alas, even he overwhelmed with woe in consequence of gambling which is the root of all evil, now supporteth himself by casting dice. Bards and encomiasts by thousands decked with ear-rings set with brilliant gems, and gifted with melodious voice, used to pay him homage morning and evening. Alas, that Yudhishthira, who was daily waited upon by a thousand sages of ascetic merit, versed in the Vedas and having every desire gratified, as his courtiers,--that Yudhishthira who maintained eighty-eight thousands of domestic Snatakas with thirty maid-servants assigned unto each, as also ten thousand yatis not accepting anything in gift and with vital seed drawn up,--alas, even that mighty king now liveth in such guise. That Yudhishthira who is without malice, who is full of kindness, and who giveth every creature his due, who hath all these excellent attributes, alas--even he now liveth in such guise. Possessed of firmness and unbaffled prowess, with heart disposed to give every creature his due, king Yudhishthira, moved by compassion, constantly maintained in his kingdom the blind, the old, the helpless, the parentless and all others in his dominions in such distress. Alas, that Yudhishthira becoming a dependant and a servant of Matsya, a caster of dice in his court, now calls himself Kanka. He unto whom while residing at Indraprastha, all the rulers of earth used to pay timely tribute,--alas, even he now begs for subsistence at another's hands. He to whom the kings of the earth were in subjection,--alas, even that king having lost his liberty, liveth in subjection to others. Having dazzled the entire earth like the sun by his energy, that Yudhishthira, alas, is now a courtier of king Virata. O Pandu's son, that Pandava who was respectfully waited upon in court by kings and sages, behold him now waiting upon another. Alas, beholding Yudhishthira a courtier sitting beside another and breathing adulatory speeches to the other, who can help being afflicted with grief? And beholding the highly wise and virtuous Yudhishthira, undeserving as he is of serving others, actually serving another for sustenance, who can help being afflicted with grief? And, O hero, that Bharata who was worshipped in court by the entire earth, do thou now behold him worshipping another. Why then, O Bharata, dost thou not regard me as one afflicted with diverse miseries, like one forlorn and immersed in a sea of sorrow?'"
SECTION XIX
"Draupadi said, 'This O Bharata, that I am going to tell thee is another great grief of mine. Thou shouldst not blame me, for I tell thee this from sadness of heart. Who is there whose grief is not enhanced at sight of thee, O bull of the Bharata race, engaged in the ignoble office of a cook, so entirely beneath thee and calling thyself as one of Vallava caste? What can be sadder than this, that people should know thee as Virata's cook, Vallava by name, and therefore one that is sunk in servitude? Alas, when thy work of the kitchen is over, thou humbly sittest beside Virata, calling thyself as Vallava the cook, then despondency seizeth my heart. When the king of kings in joy maketh thee fight with elephants, and the women of the inner apartments (of the palace) laugh all the while, then I am sorely distressed. When thou fightest in the inner apartments with lions, tigers, and buffaloes, the princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi and those maidservants, leaving their seats, come to assist me and find that instead of suffering any injury in limbs mine is only a swoon, the princess speaks unto her women, saying, 'Surely, it is from affection and the duty begot of intercourse that this lady of sweet smiles grieveth for the exceedingly powerful cook when he fights with the beasts. Sairindhri is possessed of great beauty and Vallava also is eminently handsome. The heart of woman is hard to know, and they, I fancy, are deserving of each other. It is, therefore, likely that the Sairindhri invariably weepeth (at such times) on account of her connection with her lover. And then, they both have entered this royal family at the same time. And speaking such words she always upbraideth me. And beholding me wroth at this, she suspects me to be attached to thee.' When she speaketh thus, great is the grief that I feel. Indeed, on beholding thee, O Bhima of terrible prowess, afflicted with such calamity, sunk as I already am in grief on account of Yudhishthira. I do not desire to live. That youth who on a single car had vanquished all celestials and men, is now, alas, the dancing master of king Virata's daughter. That Pritha's son of immeasurable soul, who had gratified Agni in the forest of Khandava, is now living in the inner apartments (of a palace) like fire hid in a well. Alas, the bull among men, Dhananjaya, who was ever the terror of foes, is now living in a guise that is despaired by all. Alas, he whose mace-like arms have been cicatrized in consequence of the strokes of his bow-string, alas that Dhananjaya is passing the days in grief covering his wrists with bracelets of conchs. Alas, that Dhananjaya the twang of whose bow-string and the sound of whose leathern fences made every foe tremble, now entertains only gladdened women with his songs. Oh, that Dhananjaya whose head was formerly decked with a diadem of solar splendour, is now wearing braids ending in unsightly curls. O Bhima, beholding that terrible bowman, Arjuna, now wearing braids and in the midst of women, my heart is stricken with woe. That high-souled hero who is master of all the celestial weapons, and who is the repository of all the sciences, now weareth ear-rings (like one of the fair sex). That youth whom kings of incomparable prowess could not overpower in fight, even as the waters of the mighty ocean cannot overleap the continents, is now the dancing-master of king Virata's daughters and waits upon them in disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused the entire earth with her mountains and forests, her mobile and immobile things to tremble, and whose birth dispelled all the sorrows of Kunti, that exalted hero, that younger brother of thine, O Bhimasena, now maketh me weep for him. Beholding him coming towards me, decked in golden ear-rings and other ornaments, and wearing on the wrists bracelets of conchs, my heart is afflicted with despondency. And Dhananjaya who hath not a bowman equal unto him on earth in prowess, now passeth his days in singing, surrounded by women. Beholding that son of Pritha who in virtue, heroism and truth, was the most admired in the world, now living in the guise of a woman, my heart is afflicted with sorrow. When I behold, the godlike Partha in the music-hall like an elephant with rent temples surrounded by she-elephants in the midst of females, waiting before Virata the king of the Matsyas, then I lose all sense of directions. Surely, my mother-in-law doth not know Dhananjaya to be afflicted with such extreme distress. Nor doth she know that descendant of the Kuru race, Ajatasatru, addicted to disastrous dice, to be sunk in misery. O Bharata, beholding the youngest of you all, Sahadeva, superintending the kine, in the guise of a cowherd, I grow pale. Always thinking of Sahadeva's plight, I cannot, O Bhimasena, obtain sleep,--what to speak you of the rest? I do not know, O mighty-armed one, what sin Sahadeva may have committed for which that hero of unbaffled prowess suffereth such misery. O foremost of the Bharatas, beholding that beloved brother of thine, that bull among men, employed by Matsya in looking after his kine, I am filled with woe. Seeing that hero of proud disposition gratifying Virata, by living at the head of his cowherds, attired in robes dyed in red. I am attacked with fever. My mother-in-law always applauds the heroic Sahadeva as one possessed of nobility, excellent behaviour, and rectitude of conduct. Ardently attached to her sons, the weeping Kunti stood, embracing Sahadeva while he was about to set out (with us) for the great forest. And she addressed me saying, "Sahadeva is bashful and sweet-speeched, and virtuous. He is also my favourite child. Therefore, O Yajnaseni, tend him in the forest day and night. Delicate and brave, devoted to the king, and always worshipping his elder brother, do thou, O Panchali, feed him thyself.' O Pandava, beholding that foremost of warriors, Sahadeva, engaged in tending kine, and sleeping at night on calf-skins, how can I bear to live? He again who is crowned with the three attributes of beauty, arms, and intelligence, is now the superintendent of Virata's steeds. Behold the change brought on by time. Granthika (Nakula), at sight of whom hostile hosts fled from the field of battle, now traineth horses in the presence of the king, driving them with the speed. Alas, I now see that handsome youth wait upon the gorgeously decked and excellent Virata, the king of the Matsyas, and display horses before him. O son of Pritha, afflicted as I am with all these hundred kinds of misery on account of Yudhishthira, why dost thou, O chastiser of foes, yet deem me happy? Listen now to me, O son of Kunti, as I tell thee of other woes far surpassing these. What can be sadder to me than miseries so various as these should emaciate me while ye are alive.'"
SECTION XX
"Draupadi said, 'Alas, on account of that desperate gambler, I am now under Sudeshna's command, living in the palace in the guise of a Sairindhri. And, O chastiser of foes, behold the plight of poignant woe which I, a princess, am now in. I am living in expectation of the close of this stated period.[14] The extreme of misery, therefore, is mine. Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands. That cause which bringeth on victory, may bring defeat as well. I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes. Nothing is difficult for Destiny and none can over-ride Destiny. It is for this that I am awaiting the return of favourable fortune. As a tank once dried, is filled up once again, so hoping for a change for the better, I await the return of prosperity. When one's business that hath been well-provided for is seen to be frustrated, a truly wise person should never strive for bringing back good fortune. Plunged as I am an sorrow, asked or unasked by thee to explain the purpose of these words spoken by me, I shall tell thee everything. Queen of the sons of Pandu and daughter of Drupada, who else, save myself, would wish to live, having fallen into such a plight? O represser of foes, the misery, therefore, that hath overtaken me, hath really humiliated the entire Kuru race, the Panchalas, and the sons of Pandu. Surrounded by numerous brothers and father-in-law and sons, what other woman having such cause for joy, save myself, would be afflicted with such woe? Surely, I must, in my childhood, have committed act highly offensive to Dhatri through whose displeasure, O bull of the Bharata race, I have been visited with such consequences. Mark, O son of Pandu, the pallour that hath come over my complexion which not even a life in the woods fraught as it was with extreme misery, could bring about. Thou, O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even, I, who was such have now sunk into servitude. Sorely distressed, I can find no rest. That the mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should now live like a fire that hath been put out, maketh me think of all this as attributable to Destiny. Surely, O son of Pritha, it is impossible for men to understand the destinies of creatures (in this world). I, therefore, think this downfall of yours as something that could not be averted by forethought. Alas, she who hath you all, that resemble Indra himself to attend to her comforts--even she, so chaste and exalted, hath now to attend to the comforts of others, that are to her far inferior in rank. Behold, O Pandava, my plight. It is what I do not deserve. You are alive, yet behold this inversion of order that time hath brought. She who had the whole Earth to the verge of the sea under her control, is now under the control of Sudeshna and living in fear of her. She who had dependants to walk both before and behind her, alas, now herself walketh before and behind Sudeshna. This, O Kaunteya, is another grief of mine that is intolerable. O, listen to it. She who had never, save for Kunti, pounded unguents even for her own use, now, good betide thee, poundeth sandal (for others). O Kaunteya, behold these hands of mine which were not so before. Saying this she showed him her hands marked with corns. And she continued, she who had never feared Kunti herself nor thee and thy brothers, now standeth in fear before Virata as a slave, anxious of what that king of kings may say unto her regarding the proper preparation of the unguents, for Matsya liketh not sandal pounded by others.'
"Vaisampayana continued, 'Relating her woes thus, O Bharata, unto Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And then, with words choked in tears, and sighing repeatedly, she addressed Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima, must have been my offence of old unto the gods, for, unfortunate as I am. I am yet alive, when, O Pandava, I should die.'
"Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara, covering his face with those delicate hands of his wife marked with corns, began to weep. And that mighty son of Kunti, holding the hands of Draupadi in his, shed copious tears. And afflicted with great woe, he spoke these words.'"
SECTION XXI
"Bhima said, 'Fie on the might of my arms and fie on the Gandiva of Falguni, inasmuch as thy hands, red before, now become covered with corns. I would have caused a carnage in Virata's court but for the fact that Kunti's son eyed me (by way of forbidding it), or like a mighty elephant. I would, without ado, have crushed the head of Kichaka intoxicated with the pride of sovereignty. When, O Krishna, I beheld thee kicked by Kichaka, I conceived at that instant a wholesale slaughter of the Matsyas. Yudhishthira, however, forbade me by a glance, and, O beauteous lady, understanding his intention I have kept quiet. That we have been deprived of our kingdom, that I have not yet slain the Kurus, that I have not yet taken the heads of Suyodhana and Karna, and Suvala's son Sakuni, and the wicked Duhsasana, these acts and omissions, O lady, are consuming every limb of mine. The thought of those abides in my heart like a javelin implanted in it. O thou of graceful hips, do not sacrifice virtue, and, O noble-hearted lady, subdue thy wrath. If king Yudhishthira hear from thee such rebukes, he will surely put an end to his life. If also Dhananjaya and the twins hear thee speak thus, even they will renounce life. And if these, O slender-waisted maiden, give up life. I also shall not be able to bear my own. In olden days Sarjati's daughter, the beautiful Sukanya, followed into the forest Chyavana of Bhrigu's race, whose mind was under complete control, and over whom, while engaged in ascetic meditation, the ants had built a hill. Thou mayst have heard that Indrasena also who in beauty was like unto Narayani herself, followed her husband aged a thousand years. Thou mayst have heard that Janaka's daughter Sita, the princess of Videha, followed her lord while living in dense woods. And that lady of graceful hips, Rama's beloved wife, afflicted with calamities and persecuted by the Rakshasas, at length regained the company of Rama. Lopamudra also, O timid one, endued with youth and beauty, followed Agastya, renouncing all the objects of enjoyment unattainable by men. And the intelligent and faultless Savitri also followed the heroic Satyavan, the son of Dyumatsena, alone into the world of Yama. Even like these chaste and beautiful ladies that I have named, thou, O blessed girl, bloomest with every virtue. Do thou spend a short while more that is measured by even a half month. And when the thirteenth year is complete, thou wilt (again) become the Queen regnant of a king.' Hearing these words, Draupadi said, 'Unable, O Bhima, to bear my griefs, it is from grief alone that I have shed these tears. I do not censure Yudhishthira. Nor is there any use in dwelling on the past. O Bhima of mighty strength, come quickly forward to the work of the hour. O Bhima, Kaikeyi, jealous of my beauty, always pains me by her endeavours to prevent the king from taking a fancy to me. And understanding this disposition of hers, the wicked-souled Kichaka of immoral ways constantly solicits me himself. Angry with him for this, but then suppressing my wrath I answer that wretch deprived of sense by lust, saying, 'O Kichaka, protect thyself. I am the beloved queen and wife of five Gandharvas. Those heroes in wrath will slay thee that art so rash.' Thus addressed, Kichaka of wicked soul replied unto me, saying, 'I have not the least fear of the Gandharvas, O Sairindhri of sweet smiles. I will slay hundred thousand Gandharvas, encountering them in battle. Therefore, O timid one, do thou consent.' Hearing all this, I again addressed the lust-afflicted Suta, saying, 'Thou art no match for those illustrious Gandharvas. Of respectable percentage and good disposition, I ever adhere to virtue and never wish for the death of any one. It is for this that thou I vest, O Kichaka!' At this, that wight of wicked soul burst out into a loud laughter. And it came to pass that Kaikeyi previously urged by Kichaka, and moved by affection for her brother, and desirous of doing him a good turn, despatched me to him, saying 'Do thou, O Sairindhri, fetch wine from Kichaka's quarter's!' On beholding me the Suta's son at first addressed me in sweet words, and when that failed, he became exceedingly enraged, and intended to use violence. Understanding the purpose of the wicked Kichaka, I speedily rushed towards the place where the king was. Felling me on the ground the wretch then kicked me in the very presence of the king himself and before the eyes of Kanka and many others, including charioteers, and royal favourites, and elephant-riders, and citizens. I rebuked the king and Kanka again and again. The king, however, neither prevented Kichaka, nor inflicted any chastisement on him. The principal ally of king Virata in war, the cruel Kichaka reft of virtue is loved by both the king and the queen. O exalted one, brave, proud, sinful, adulterous, and engrossed in all objects of enjoyment, he earneth immense wealth (from the king), and robs the possessions of others even if they cry in distress. And he never walketh in the path of virtue, nor doth he any virtuous act. Of wicked soul, and vicious disposition, haughty and villainous, and always afflicted by the shafts of Kama, though repulsed repeatedly, if he sees me again, he will outrage me. I shall then surely renounce my life. Although striving to acquire virtue (on my death) your highly meritorious acts will come to naught. Ye that are now obeying your pledge, ye will lose your wife. By protecting, one's wife one's offspring are protected, and by protecting one's offspring, one's own self is protected. And it is because one begets one's own self in one's wife that the wife is called Jaya[15] by the wise. The husband also should be protected by the wife, thinking,--How else will he take his birth in my womb?--I have heard it from Brahmanas expounding the duties of the several orders that a Kshatriya hath no other duty than subduing enemies. Alas, Kichaka kicked me in the very presence of Yudhishthira the Just, and also of thyself, O Bhimasena of mighty strength. It was thou, O Bhima, that didst deliver me from the terrible Jatasura. It was thou also that with thy brothers didst vanquish Jayadratha. Do thou now slay this wretch also who hath insulted me. Presuming upon his being a favourite of the king, Kichaka, O Bharata, hath enhanced my woe. Do thou, therefore, smash this lustful wight even like an earthen pot dashed upon a stone. If, O Bharata, tomorrow's sun sheds his rays upon him who is the source of many griefs of mine, I shall, surely, mixing poison (with some drink), drink it up,--for I never shall yield to Kichaka. Far better it were, O Bhima, that I should die before thee.'
"Vaisampayana Continued, 'Having said this, Krishna, hiding her face in Bhima's breast began to weep. And Bhima, embracing her, consoled her to the best of his power. And having abundantly consoled that slender-waisted daughter of Drupada by means of words fraught with grave reason and sense, he wiped with his hands her face flooded with tears. And thinking of Kichaka and licking with his tongue the corners of his mouth, Bhima, filled with wrath thus spake to that distressed lady.'"
SECTION XXII
"Bhima said, 'I will, O timid one, do even as thou sayest. I will presently slay Kichaka with all his friends. O Yajnaseni of sweet smiles, tomorrow evening, renouncing sorrow and grief, manage to have a meeting with Kichaka. The dancing-hall that the king of the Matsya hath caused to be erected is used by the girls for dancing during the day. They repair, however, to their homes at night. There in that hall, is an excellent and well-placed wooden bed-stead. Even there I will make him see the spirits of his deceased grandsires. But, O beautiful one, when thou holdest converse with him, thou must manage it so that others may not espy thee."
"Vaisampayana continued, 'Having thus conversed with others, and shed tears in grief, they waited for the dawn of that night with painful impatience. And when the night had passed away, Kichaka, rising in the morning, went to the palace, and accosted Draupadi saying, 'Throwing thee down in the court I kicked thee in the presence of the king. Attacked by mighty self, thou couldst not obtain protection. This Virata is in name only the king of the Matsyas. Commanding the forces of this realm it is I, who am the real lord of the Matsyas. Do thou, O timid one, accept me cheerfully. I shall become thy slave. And, O thou of graceful hips, I will immediately give thee a hundred nishkas, and engage a hundred male and a hundred female servants (to tend thee), and will also bestow on thee cars yoked with she-mules. O timid lady, let our union take place.' Draupadi replied, 'O Kichaka, know even this is my condition. Neither thy friends nor thy brothers should know thy union with me. I am a terror of detection by those illustrious Gandharvas. Promise me this, and I yield to thee.' Hearing this Kichaka said, 'I will, O thou of graceful hips, do even as thou sayest. Afflicted by the god of love, I will, O beauteous damsel, alone repair to thy abode for union with thee, O thou of thighs round and tapering like the trunks of the plantain,--so that those Gandharvas, effulgent as the sun, may not come to know of this act of thine.' Draupadi said, 'Do thou, when it is dark, go to the dancing-hall erected by the king of the Matsyas where the girls dance during the day, repairing to their respective homes at night. The Gandharvas do not know that place. We shall then without doubt, escape all censure.'
"Vaisampayana continued, 'Reflecting on the subject of her conversation with Kichaka, that half a day seemed to Krishna as long as a whole month. And the stupid Kichaka also, not knowing that it was Death that had assumed the form of a Sairindhri, returning home experienced the greatest delight. And deprived of sense by lust, Kichaka became speedily engaged in embellishing his person with unguents and garlands and ornaments. And while he was doing all this, thinking of that damsel of large eyes, the day seemed to him to be without an end. And the beauty of Kichaka, who was about to forsake his beauty for ever, seemed to heighten, like the wick of a burning lamp about to expire. And reposing the fullest confidence in Draupadi, Kichaka, deprived of his senses by lust and absorbed in the contemplation of expected meeting, did not even perceive that the day had departed. Meanwhile, the beautiful Draupadi approaching her husband Bhima of the Kuru race, stood before him in the kitchen. And that lady with tresses ending in beautiful curls then spake unto him, saying, 'O chastiser of foes, even as thou hadst directed, I have given Kichaka to understand that our meeting will take place in the dancing-hall. Alone will he come at night to the empty hall. Slay him there, O thou of mighty arms. Do thou, O son of Kunti, repair to that dancing-hall, and take the life, O Pandava, of Kichaka, that son of a Suta intoxicated with vanity. From vanity alone, that son of a Suta slights the Gandharvas. O best of smiters, lift him up from the earth even as Krishna had lifted up the Naga (Kaliya) from the Yamuna. O Pandava, afflicted as I am with grief, wipe thou my tears, and blessed be thou, protect thy own honour and that of thy race.'
"Bhima said, 'Welcome, O beauteous lady, Except the glad tidings thou bringest me, I need, O thou of exceeding beauty, no other aid whatever. The delight that I feel, O thou of great beauty, on hearing from thee about my coming encounter with Kichaka, is equal to what I felt in slaying Hidimva. I swear unto thee by Truth, by my brothers, and by morality, that I will slay Kichaka even as the lord of the celestials slew Vritra. Whether secretly or openly, I will crush Kichaka, and if the Matsyas fight for him, then I will slay them too. And slaying Duryodhana afterwards, I shall win back the earth. Let Yudhishthira, the son of Kunti, continue to pay homage unto the king of Matsya.' Hearing these words of Bhima, Draupadi said, 'In order that, O lord, thou mayst not have to renounce the truth already pledged to me, do thou, O hero, slay Kichaka in secret.' Bhima assuring her said, 'Even today I shall slay Kichaka together with his friends unknown to others during the darkness of the night. I shall, O faultless lady, crush, even as an elephant crusheth a vela fruit, [16] the head of the wicked Kichaka who wisheth for what is unattainable by him!'
"Vaisampayana continued, 'Repairing first to the place of assignation at night, Bhima sat down, disguising himself. And he waited there in expectation of Kichaka, like a lion lying in wait for a deer. And Kichaka, having embellished his person as he chose, came to the dancing-hall at the appointed time in the hope of meeting Panchali. And thinking of the assignation, he entered the chamber. And having entered that hall enveloped in deep gloom, that wretch of wicked soul came upon Bhima of incomparable prowess, who had come a little before and who was waiting in a corner. And as an insect approacheth towards a flaming fire, or a puny animal towards a lion, Kichaka approached Bhima, lying down in a bed and burning in anger at the thought of the insult offered to Krishna, as if he were the Suta's Death. And having approached Bhima, Kichaka possessed by lust, and his heart and soul filled with ecstacy smilingly said, 'O thou of pencilled eye-brows, to thee I have already given many and various kinds of wealth from the stores earned by me, as well as hundred maids and many fine robes, and also a mansion with an inner apartment adorned with beauteous and lovely and youthful maid servants and embellished by every kind of sports and amusements And having set all those apart for thee, I have speedily come hither. And all on a sudden, women have begun to praise me, saying, 'There is not in this world any other person like unto thee in beauty and dress!' Hearing this, Bhima said, 'It is well that thou art handsome, and it is well thou praisest thyself. I think, however, that thou hadst never before this such pleasurable touch! Thou hast an acute touch, and knowest the ways of gallantry. Skilled in the art of love-making, thou art a favourite with women. There is none like thee in this world!'
"Vaisampayana continued, 'Saying this, that son of Kunti, the mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly said, 'Thy sister, O wretch, shall today behold thee dragged by me to the ground, like a mighty elephant, huge as a mountain, dragged to the ground by a lion. Thyself slain Sairindhri will live in peace, and we, her husbands, will also live in peace.' Saying this, the mighty Bhima seized Kichaka by the hairs of his head, which were adorned with garlands. And thus seized with force by the hair, that foremost of mighty persons, Kichaka, quickly freed his hair and grasped the arms of Bhima. And then between those lions among men, fired with wrath, between that chief of the Kichaka clan, and that best of men, there ensued a hand-to-hand encounter, like that between two powerful elephants for a female elephant in the season of spring, or like that which happened in days of yore between those lions among monkeys, the brothers Vali and Sugriva. And both equally infuriate and both eager for victory, both those combatants raised their arms resembling snakes furnished with five hoods, and attacked each other with their nails and teeth, wrought up to frenzy of wrath. Impetuously assailed by the powerful Kichaka in that encounter, the resolute Bhima did not waver a single step. And locked in each other's embraces and dragging each other, they fought on like two mighty bulls. And having nails and teeth for their weapons, the encounter between them was fierce and terrible like that of two furious tigers. And felling each other in fury, they encountered each other like a couple of elephants with rent temples. And the mighty Bhima then seized Kichaka, and Kichaka, that foremost of strong persons threw Bhima down with violence. And as those mighty combatants fought on, the crash of their arms produced a loud noise that resembled the clatter of splitting bamboos. Then Vrikodara throwing Kichaka down by main force within the room, began to toss him about furiously even as a hurricane tosseth a tree. And attacked thus in battle by the powerful Bhima, Kichaka grew weak and began to tremble. For all that, however, he tugged at the Pandava to the best of his power. And attacking Bhima, and making him wave a little, the mighty Kichaka struck him with his knees and brought him down to the ground. And overthrown by the powerful Kichaka, Bhima quickly rose up like Yama himself with mace in hand. And thus that powerful Suta and the Pandava, intoxicated with strength and challenging each other, grappled with each other at midnight in that solitary place. And as they roared at each other in wrath, that excellent and strong edifice began to shake every moment. And slapped on the chest by the mighty Bhima, Kichaka fired with wrath moved not a single pace. And bearing for a moment only that onslaught incapable of being born on earth, the Suta, overpowered by Bhima's might, became enfeebled. And seeing him waning weak, Bhima endued with great strength forcibly drew Kichaka towards his breast, and began to press hard. And breathing hard again and again in wrath, that best of victors, Vrikodara, forcibly seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima began to roar like a hungry tiger that hath killed a large animal. And finding him exceedingly exhausted, Vrikodara bound him fast with his arms, as one binds a beast with a cord. And then Bhima began for a long while, to whirl the senseless Kichaka, who began to roar frightfully like a broken trumpet.[17] And in order to pacify Krishna's wrath Vrikodara grasped Kichaka's throat with his arms and began to squeeze it. And assailing with his knees the waist of that worst of the Kichakas, all the limbs of whose body had been broken into fragments and whose eye-lids were closed, Vrikodara slew him, as one would slay a beast. And beholding Kichaka entirely motionless, the son of Pandu began to roll him about on the ground. And Bhima then said, 'Slaying this wretch who intended to violate our wife,--this thorn in the side of Sairindhri, I am freed from the debt I owed to my brothers, and have attained perfect peace.' And having said this, that foremost of men, with eyes red in wrath, relinquished his hold of Kichaka, whose dress and ornaments had been thrown off his person, whose eyes were rolling, and whose body was yet trembling. And that foremost of mighty persons, squeezing his own hands, and biting his lips in rage, again attacked his adversary and thrust his arms and legs and neck and head into his body like the wielder of the Pinaka reducing into shapeless mass the deer, which form sacrifice had assumed in order to escape his ire. And having; crushed all his limbs, and reduced him into a ball of flesh, the mighty Bhimasena showed him unto Krishna. And endued with mighty energy that hero then addressed Draupadi, that foremost of all women, saying, 'Come princess of Panchala, and see what hath become of that lustful wretch!' And saying this, Bhima of terrible prowess began to press with his feet the body of that wicked wight. And lighting a torch then and showing Draupadi the body of Kichaka, that hero addressed her, saying, 'O thou of tresses ending in beautiful curls, those that solicit thee, endued as thou art with an excellent disposition and every virtue, will be slain by me even as this Kichaka hath been, O timid one.' And having accomplished that difficult task so highly agreeable to Krishna--having indeed slain Kichaka and thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter of Drupada, and quickly went back to the kitchen. And Draupadi also, that best of women, having caused Kichaka to be slain had her grief removed and experienced the greatest delight. And addressing the keepers of the dancing-hall, she said, 'Come ye and behold Kichaka who had violated after other people's wives lieth down here, slain by my Gandharva husbands.' And hearing these words the guards of the dancing hall soon came by thousands to that spot, torches in hand. And repairing to that room, they beheld the lifeless Kichaka thrown on the ground, drenched with blood. And beholding him without arms and legs, they were filled with grief. And as they gazed at Kichaka, they were struck with amazement. And seeing that superhuman act, viz., the overthrow of Kichaka, they said, 'Where is his neck, and where are his legs?' And beholding him in this plight they all concluded that he had been killed by a Gandharva.'"
SECTION XXII
"Vaisampayana said, 'Then all the relatives of Kichaka, arriving at that place, beheld him there and began to wail aloud, surrounding him on all sides. And beholding Kichaka with every limb mangled, and lying like a tortoise dragged to dry ground from the water, all of them were overcome with exceeding fright, and the bristles of their bodies stood on end. And seeing him crushed all over by Bhima, like a Danava by Indra, they proceeded to take him outside, for performing his funeral obsequies. And then those persons of the Suta clan thus assembled together espied Krishna of faultless limbs hard by, who stood reclining on a pillar. And all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be slain for whom Kichaka hath himself lost his life. Or, without slaying her here, let us cremate her with him that had lusted after her,--for it behoveth us to accomplish in every way what is agreeable to that deceased son of Suta.' And then they addressed Virata, saying, 'It is for her sake that Kichaka hath lost his life. Let him, therefore, be cremated along with her. It behoveth thee to grant this permission.' Thus addressed by them, king Virata, O monarch, knowing fully well the prowess of the Suta gave his assent to Sairindhri being burnt along with the Suta's son. And at this, the Kichakas approaching the frightened and stupefied Krishna of lotus-like eyes, seized her with violence. And binding that damsel of slender-waist and placing her upon the bier, they set out with great energy towards the cemetary. And, O king, while thus forcibly carried towards the cemetary by those sons of the Suta tribe, the blameless and chaste Krishna living under the protections of her lords, then wailed aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta, and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are taking me away. Let those illustrious Gandharvas endued with speed of hand, the clatter of whose cars is loud and the twang of whose bowstrings in the midst of the mighty conflict are heard like the roar of thunder, listen to my words,--the Sutas are taking me away!'
"Vaisampayana continued, 'Hearing those sorrowful words and lamentations of Krishna, Bhima, without a moment's reflection started up from his bed and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou hast, therefore, O timid lady, no more fear at the hands of the Sutas.
"Vaisampayana continued, 'Having said this, the mighty-armed Bhima desirous of slaying the Kichakas, began to swell his body. And carefully changing his attire, he went out of the palace by a wrong egress. And climbing over a wall by the aid of a tree, he proceeded towards the cemetary whither the Kichakas had gone. And having leapt over the wall, and gone out of the excellent city, Bhima impetuously rushed to where the Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld a large tree, tall as palmyra-palm, with gigantic shoulders and withered top. And that slayer of foes grasping with his arms that tree measuring ten Vyamas, uprooted it, even like an elephant, and placed it upon his shoulders. And taking up that tree with trunk and branches and measuring ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself, mace in hand. And by the impetus of his rush[18] banians and peepals and Kinsukas falling down on the earth lay in clusters. And beholding that Gandharva approach them like a lion in fury, all the Sutas trembling with fear and greatly distressed, became panic-struck. And they addressed each other, saying, 'Lo, the powerful Gandharva cometh hither, filled with rage, and with an upraised tree in hand. Let Sairindhri, therefore, from whom this danger of ours hath arisen, be set free.' And beholding the tree that had been uprooted by Bhimasena, they set Draupadi free and ran breathlessly towards the city And seeing them run away, Bhima, that mighty son of the Wind-god, despatched, O foremost of kings, by means of that tree, a hundred and five of them unto the abode of Yama, like the wielder of the thunderbolt slaying the Danavas. And setting Draupadi free from her bonds, he then, O king, comforted her. And that mighty-armed and irrepressible Vrikodara, the son of Pandu, then addressed the distressed princess of Panchala with face bathed in tears, saying, 'Thus, O timid one, are they slain that wrong thee without cause. Return, O Krishna, to the city. Thou hast no longer any fear; I myself will go to the Virata's kitchen by another route.'
"Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five of those Kichakas were slain. And their corpses lay on the ground, making the place look like a great forest overspread with uprooted trees after a hurricane. Thus fell those hundred and five Kichakas. And including Virata's general slain before, the slaughtered Sutas numbered one hundred and six. And beholding that exceedingly wonderful feat, men and women that assembled together, were filled with astonishment. And the power of speech, O Bharata, was suspended in every one.'"
SECTION XXIV
"Vaisampayana said, 'And beholding the Sutas slain, the citizens went to the king, and represented unto him what had happened, saying, 'O king, those mighty sons of the Sutas have all been slain by the Gandharvas. Indeed, they lie scattered on the earth like huge peaks of mountains riven by thunder. Sairindhri also, having been set free, returneth to thy palace in the city. Alas, O king, if Sairindhri cometh, thy entire kingdom will be endangered. Sairindhri is endued with great beauty; the Gandharvas also here exceedingly powerful. Men again, without doubt, are naturally sexual. Devise, therefore, O king, without delay, such means that in consequence of wrongs done to Sairindhri, thy kingdom may not meet with destruction.' Hearing those words of theirs, Virata, that lord of hosts, said unto them, 'Do ye perform the last rites of the Sutas. Let all the Kichakas be burnt, in one blazing pyre with gems and fragrant unguents in profusion.' And filled with fear, the king then addressed his queen Sudeshna, saying, 'When Sairindhri comes back, do thou tell her these words from me, 'Blessed be thou, O fair-faced Sairindhri. Go thou whithersoever thou likest. The king hath been alarmed, O thou of graceful hips, at the defeat already experienced at the hands of the Gandharvas. Protected as thou art by the Gandharvas, I dare not personally say all this to thee. A woman, however, cannot offend, and it is for this that I tell thee all this through a woman.'
"Vaisampayana continued, 'Thus delivered by Bhimasena after the slaughter of the Sutas, the intelligent and youthful Krishna relieved from all her fears, washed her limbs and clothes in water, and proceeded towards the city, like a doe frightened by a tiger. And beholding her, the citizens, O king, afflicted with the fear of the Gandharvas fled in all directions. And some of them went so far as to shut their eyes. And then, O king at the gate of the kitchen, the princess of Panchala saw Bhimasena staying, like an infuriate elephant of gigantic proportions. And looking upon him with wonder-expanded eyes, Draupadi, by means of words intelligible to them alone, said, 'I bow unto that prince of the Gandharvas, who hath rescued me.' At these words of her, Bhima said, 'Hearing these words of hers in obedience to whom those persons were hitherto living in the city, they will henceforth range here, regarding themselves as freed from the debt.'[19]
"Vaisampayana continued, 'Then she beheld the mighty-armed Dhananjaya, in the dancing-hall instructing king Virata's daughters in dancing. And issuing with Arjuna from the dancing-hall, all those damsels came to Krishna who had arrived there, and who had been persecuted so sorely, all innocent though she was. And they said, 'By good luck also it is, O Sairindhri, that thou hast been delivered from thy dangers. By good luck it is that thou hast returned safe. And by good luck also it is that those Sutas have been slain that had wronged thee, innocent though thou art.' Hearing this, Virhannala said, 'How hast thou, O Sairindhri, been delivered? And how have those sinful wretches been slain? I wish to learn all this from thee exactly as it occurred.' Sairindhri replied, 'O blessed Vrihannala, always passing thy days happily in the apartments of the girls, what concern hast thou with Sairindhri's fate to say? Thou hast no grief to bear that Sairindhri hath to bear! It is for this, that thou askest me thus, distressed as I am in ridicule.' Thereat Vrihannala said, 'O blessed one, Vrihannala also hath unparalleled sorrows of her own. She hath become as low as a brute. Thou dost not, O girl, understand this. I have lived with thee, and thou, too hast lived with us. When, therefore, thou art afflicted with misery, who is it that will not, O thou of beautiful hips, feel it? But no one can completely read another's heart. Therefore it is, O amiable one, that thou knowest not my heart!'
"Vaisampayana continued, 'Then Draupadi, accompanied by those girls entered the royal abode, desirous of appearing before Sudeshna. And when she came before the queen, Virata's wife addressed her at the command of the king, saying, 'Do thou, O Sairindhri, speedily go whithersoever thou likest. The king, good betide thee, hath been filled with fear at this discomfiture at the hands of the Gandharvas. Thou art, O thou of graceful eye-brows, young and unparalleled on earth in beauty. Thou art, besides, an object of desire with men. The Gandharvas again, are exceedingly wrathful.' Thereat Sairindhri said, 'O beauteous lady, let the king suffer me to live here for only thirteen days more. Without doubt, the Gandharvas also will be highly obliged at this. They will then convey me hence and do what would be agreeable to Virata. Without doubt, the king, by doing this, with his friends, will reap great benefit.'"
SECTION XXV
"Vaisampayana said, 'At the slaughter of Kichaka and brothers, people, O king, thinking of this terrible feat, were filled with surprise. And in the city and the provinces it was generally bruited about that for bravery the king's Vallava and Kichaka were both mighty warriors. The wicked Kichaka, however, had been an oppressor of men and a dishonourer of other people's wives. And it was for this that wicked of sinful soul had been slain by the Gandharvas. And it was thus, O king, that people began to speak, from province to province of the invincible Kichaka, that slayer of hostile ranks.
'Meanwhile, the spies employed by Dhritarashtra's son, having searched various villages and towns and kingdoms and done all that they had been commanded to do and completed their examination, in the manner directed, of the countries indicated in their orders, returned to Nagarupa, gratified with at least one thing that they had learnt.[20] And seeing Dhritarashtra's son king Duryodhana of the Kuru race seated in his court with Drona and Karna and Kripa, with the high-souled Bhishma, his own brothers, and those great warriors--the Trigartas, they addressed him, saying, 'O lord of men, great hath been the care always bestowed by us in the search after the sons of Pandu in that mighty forest. Searched have we through the solitary wilderness abounding with deer and other animals and overgrown with trees and creepers of diverse kind. Searched have we also in arbours of matted woods and plants and creepers of every species, but we have failed in discovering that track by which Pritha's son of irrepressible energy may have gone. Searched have we in these and other places for their foot-prints. Searched have we closely, O king, on mountain tops and in inaccessible fastnesses, in various kingdoms and provinces teeming with people, in encampments and cities. No trace have yet been found of the sons of Pandu. Good betide thee, O bull among men, it seems that they have perished without leaving a mark behind. O foremost of warriors, although we followed in the track of those warriors, yet, O best of men, we soon lost their footprints and do not know their present residence. O lord of men, for some time we followed in the wake of their charioteers. And making our inquiries duly, we truly ascertained what we desired to know. O slayer of foes, the charioteers reached Dwaravati without the sons of Pritha among them. O king, neither the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O bull of the Bharata race, we have not been able to discover either their track or their present abode. Salutations to thee, they are gone for good. We are acquainted with the disposition of the sons of Pandu and know something of the feats achieved by them. It behoveth thee, therefore, O lord of men, to give us instructions, O monarch, as to what we should next do in the search after the sons of Pandu. O hero, listen also to these agreeable words of ours, promising great good to thee. King Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O monarch, were repeatedly vanquished and slain with mighty force, now lieth low on the ground with all his brothers, slain, O monarch, by invisible Gandharvas during the hours of darkness, O thou of unfading glory. Having heard this delightful news about the discomfiture of our enemies, we have been exceedingly gratified, O Kauravya. Do thou now ordain what should next be done.'"
SECTION XXVI
(Go-harana Parva)
"Vaisampayana said, 'Having listened to these words of his spies, king Duryodhana reflected inwardly for some time and then addressed his courtiers, saying, 'It is difficult to ascertain the course of events definitely. Discern ye all, therefore, whither the sons of Pandu have gone, of this thirteenth year which they are to pass undiscovered by us all, the greater part hath already expired. What remains is by much the smaller. If, indeed, the sons of Pandu can pass undiscovered what remains of this year, devoted to the vow of truth as they are, they will then have fulfilled their pledge. They will then return like mighty elephants with temporal juice trickling down, or like snakes of virulent poison. Filled with wrath, they will, without doubt, be inflicters of terrible chastisement on the Kurus. It behoveth ye, therefore, to make such efforts without loss of time as may induce the sons of Pandu, acquainted as they are with the proprieties of time, and staying as they now are in painful disguise, to re-enter the woods suppressing their rage. Indeed, adopt ye such means as may remove all causes of quarrel and anxiety from the kingdom, making it tranquil and foeless and incapable of sustaining a diminution of territory.' Hearing these words of Duryodhana, Kama said, 'Let other spies, abler and more cunning, and capable of accomplishing their object, quickly go hence, O Bharata. Let them, well-disguised, wander through swelling kingdoms and populous provinces, prying into assemblies of the learned and delightful retreats of provinces. In the inner apartments of palaces, in shrines and holy spots, in mines and diverse other regions, the sons of Pandu should be searched after with well-directed eagerness. Let the sons of Pandu who are living in disguise be searched after by well-skilled spies in large numbers, devoted to their work, themselves well-disguised, and all well-acquainted with the objects of their search. Let the search be made on the banks of rivers, in holy regions, in villages and towns, in retreats of ascetics, in delightful mountains and mountain-caves.' When Karna ceased, Duryodhana's second brother Dussasana, wedded to a sinful disposition, then addressed his eldest brother and said, 'O monarch, O lord of men, let those spies only in whom we have confidence, receiving their rewards in advance, once more go after the search. This and what else hath been said by Karna have our fullest approval. Let all the spies engage themselves in the search according to the directions already given. Let these and others engage in the search from province to province according to approved rules. It is my belief, however, that the track the Pandavas have followed or their present abode or occupation will not be discovered. Perhaps, they are closely concealed; perhaps, they have gone to the other side of the ocean. Or, perhaps, proud as they are of their strength and Courage, they have been devoured by wild beasts; or perhaps, having been overtaken by some unusual danger, they have perished for eternity. Therefore, O prince of the Kuru race, dispelling all anxieties from thy heart, achieve what thou wilt, always acting according to thy energy.'"
SECTION XXVII
"Vaisampayana said, "Endued with mighty energy and possessed of great discernment, Drona then said, 'Persons like the sons of Pandu never perish nor undergo discomfiture. Brave and skilled in every science, intelligent and with senses under control, virtuous and grateful and obedient to the virtuous Yudhishthira, ever following in the wake of their eldest brother who is conversant with the conclusions of policy and virtue and profit, who is attached to them as a father, and who strictly adhereth to virtue and is firm in truth,--persons like them that are thus devoted to their illustrious and royal brother, who gifted with great intelligence, never injureth any body and who in his turn himself obeyeth his younger brothers, never perish in this way. Why, then, should not (Yudhishthira) the son of Pritha possessing a knowledge of policy, be able to restore the prosperity of his brothers who are so obedient and devoted and high-souled? It is for this that they are carefully waiting for the arrival of their opportunity. Men such as these never perish. This is what I see by my intellect. Do, therefore, quickly and without loss of time, what should now be done, after proper reflection. And let also the abode which the sons of Pandu with souls under control as regards every purpose of life, are to occupy, be now settled. Heroic and sinless and possessed of ascetic merit, the Pandavas are difficult to be discovered (within the period of non-discovery). Intelligent and possessed of every virtue, devoted to truth and versed in the principles of policy, endued with purity and holiness, and the embodiment of immeasurable energy, the son of Pritha is capable of consuming (his foes) by a glance alone of his eyes. Knowing all this, do what is proper. Let us, therefore, once more search after them, sending Brahmanas and Charanas, ascetics crowned with success, and others of this kind who may have a knowledge of those heroes!'"
SECTION XXVIII
"Vaisampayana said, 'Then that grandsire of the Bharatas, Bhishma the son of Sutanu, conversant with the Vedas, acquainted with the proprieties of time and place, and possessing a knowledge of every duty of morality, after the conclusion of Drona's speech, applauded the words of the preceptor and spake unto the Bharatas for their benefit these words consistent with virtue, expressive of his attachment to the virtuous Yudhishthira, rarely spoken by men that are dishonest, and always meeting with the approbation of the honest. And the words that Bhishma spake were thoroughly impartial and worshipped by the wise. And the grandsire of the Kurus said, 'The words that the regenerate Drona acquainted with the truth of every affair hath uttered, are approved by me. I have no hesitation in saying so. Endued with every auspicious mark, observant of virtuous vows, possessed of Vedic lore, devoted to religious observances, conversant with various sciences, obedient to the counsels of the aged, adhering to the vow of truth, acquainted with the proprieties of time, observant of the pledge they have given (in respect of their exile), pure in their behaviour, ever adhering to the duties of the Kshatria order, always obedient to Kesava, high-souled, possessed of great strength, and ever-bearing the burthens of the wise, those heroic ones can never wither under misfortune. Aided by their own energy, sons of Pandu who are now leading a life of concealment in obedience to virtue, will surely never perish. It is even this that my mind surmiseth. Therefore, O Bharata, I am for employing the aid of honest counsel in our behaviour towards the sons of Pandu. It would not be the policy of any wise man to cause them to be discovered now by means of spies,[21] what we should do unto the sons of Pandu, I shall say, reflecting with the aid of the intellect. Know that I shall say nothing from ill will to thee. People like me should never give such counsels to him that is dishonest, for only counsels (like those I would give) should be offered unto them that are honest. Counsels, however, that are evil, should under no circumstances be offered. He, O child, that is devoted to truth and obedient to the aged, he, indeed, that is wise, while speaking in the midst of an assembly, should under all circumstances speak the truth, if the acquisition of virtue be an object with him. I should, therefore, say that I think differently from all those people here, in respect of the abode of Yudhishthira the just in this the thirteenth year of his exile. The ruler, O child, of the city or the province where king Yudhishthira resides cannot have any misfortune. Charitable and liberal and humble and modest must the people be of the country where king Yudhishthira resides. Agreeable in speech, with passions under control, observant of truth, cheerful, healthy, pure in conduct, and skilful in work must the people be of the country where king Yudhishthira resides. The people of the place, where Yudhishthira is, cannot be envious or malicious, or vain, or proud, but must all adhere to their respective duties. Indeed, in the place where Yudhishthira resides, Vedic hymns will be chanted all around, sacrifices will be performed, the last full libations will always be poured, [22] and gifts to Brahmanas will always be in profusion. There the clouds, without doubt, pour abundant rain, and furnished with good harvest the country will ever be without fear. There the paddy will not be without grain, fruits will not be bereft of juice, floral garlands will not be without fragrance, and the conversation of men will always be full of agreeable words. There where king Yudhishthira resides, the breezes will be delicious, the meetings of men will always be friendly, and cause of fear there will be none. There kine will be plentiful, without any of them being lean-fleshed or weak, and milk and curds and butter will all be savoury and nutritious. There where king Yudhishthira resides, every kind of corn will be full of nutrition and every edible full of flavour. There where king Yudhishthira resides, the objects of all the senses, viz.,--taste, touch, smell, and hearing, will be endued with excellent attributes. There where king Yudhishthira resides, the sights and scenes will be gladdening. And the regenerate ones of that place will be virtuous and steady in observing their respective duties. Indeed, in the country where the sons of Pandu may have taken up their abode during this thirteenth year of their exile, the people will be contented and cheerful, pure in conduct and without misery of any kind. Devoted to gods and guests and the worship of these with their whole soul, they will be fond of giving away, and filled with great energy, they will all be observant of eternal virtue. There where king Yudhishthira resides, the people, eschewing all that is evil, will be desirous of achieving only what is good. Always observant of sacrifices and pure vows, and hating untruth in speech, the people of the place where king Yudhishthira may reside will always be desirous of obtaining what is good, auspicious and beneficial. There where Yudhishthira resides, the people will certainly be desirous of achieving what is good, and their hearts will always incline towards virtue, and their vows being agreeable they themselves are ever-engaged in the acquisition of religious merit. O child, that son of Pritha in whom are intelligence and charity, the highest tranquillity and undoubted forgiveness, modesty and prosperity, and fame and great energy and a love for all creatures, is incapable of being found out (now that he hath concealed himself) even by Brahmanas, let alone ordinary persons. The wise Yudhishthira is living in close disguise in regions whose characteristics I have described. Regarding his excellent mode of life, I dare not say anything more. Reflecting well upon all this, do without loss of time what thou mayst think to be beneficial, O prince of the Kuru race, if indeed, thou hast any faith in me.'"
SECTION XXIX
"Vaisampayana said, 'Then Saradwata's son, Kripa said, 'What the aged Bhishma hath said concerning the Pandavas is reasonable, suited to the occasion, consistent with virtue and profit, agreeable to the ear, fraught with sound reason, and worthy of him. Listen also to what I would say on this subject. It behoveth thee to ascertain the track they have followed and their abode also by means of spies,[23] and to adopt that policy which may bring about thy welfare. O child, he that is solicitous of his welfare should not disregard even an ordinary foe. What shall I say, then, O child, of the Pandavas who are thorough masters of all weapons in battle. When, therefore, the time cometh for the reappearance of the high-souled Pandavas, who, having entered the forest,[24] are now passing their days in close disguise, thou shouldst ascertain thy strength both in thy own kingdom and in those of other kings. Without doubt, the return of the Pandavas is at hand. When their promised term of exile is over, the illustrious and mighty sons of Pritha, endued with immeasurable prowess, will come hither bursting with energy. Do thou, therefore, in order to conclude an advantageous treaty with them, have recourse to sound policy and address thyself to increase thy forces and improve the treasury. O child, ascertaining all these, reckon thou thy own strength in respect of all thy allies weak and strong.[25] Ascertaining the efficiency, and weakness, and indifference of thy forces, as also who amongst them are well-affected and who are disaffected, we should either fight the foe or make treaty with him. Having recourse to the arts of conciliation, disunion, chastisement, bribery, presents and fair behaviour, attack thy foes and subdue the weak by might, and win over thy allies and troops and by soft speeches. When thou hast (by these means) strengthened thy army and filled thy treasury, entire success will be thine. When thou hast done all this, thou wilt be able to fight with powerful enemies that may present themselves, let alone the sons of Pandu deficient in troops animals of their own. By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!'"
SECTION XXX
"Vaisampayana said, 'Discomfited before, O monarch, many a time and oft by Matsya's Suta Kichaka aided by the Matsyas and the Salyas, the mighty king of the Trigartas, Susarman, who owned innumerable cars, regarding the opportunity to be a favourable one, then spoke the following words without losing a moment. And, O monarch, forcibly vanquished along with his relatives by the mighty Kichaka, king Susarman, eyeing Karna in askance, spoke these words unto Duryodhana, 'My kingdom hath many a time been forcibly invaded by the king of the Matsyas. The mighty Kichaka was that king's generalissimo. Crooked and wrathful and of wicked soul, of prowess famed over all the world, sinful in deeds and highly cruel, that wretch, however, hath been slain by the Gandharvas, Kichaka being dead, king Virata, shorn of pride and his refuge gone, will, I imagine, lose all courage I think, we ought now to invade that kingdom, if it pleases thee, O sinless one, as also the illustrious Karna and all the Kauravas. The accident that hath happened is, I imagine, a favourable one for us. Let us, therefore, repair to Virata's kingdom abounding in corn. We will appropriate his gems and other wealth of diverse kinds, and let us go to share with each other as regards his villages and kingdom. Or, invading his city by force, let us carry off by thousands his excellent kine of various species. Uniting, O king, the forces of the Kauravas and the Trigartas, let us lift his cattle in droves. Or, uniting our forces well, we will check his power by forcing him to sue for peace. Or, destroying his entire host, we will bring Matsya under subjection. Having brought him under subjection by just means, we will live in our kingdom happily, while thy power also will, without doubt, be enhanced.' Hearing these words of Susarman, Karna addressed the king, saying, 'Susarman hath spoken well; the opportunity is favourable and promises to be profitable to us. Therefore, if it pleases thee, O sinless one, let us, drawing up our forces in battle array and marshalling them in divisions, speedily set out. Or, let the expedition be managed as Saradwata's son Kripa, the preceptor Drona, and the wise and aged grandsire of the Kurus may think. Consulting with each other, let us, O lord of earth, speedily set out to attain our end. What business have we with the sons of Pandu, destitute as they are of wealth, might, and prowess? They have either disappeared for good or have gone to the abode of Yama? We will, O king, repair without anxiety to Virata's city, and plunder his cattle and other wealth of diverse kinds.'
"Vaisampayana continued, 'Accepting these words of Karna, the son of Surya, king Duryodhana speedily commanded his brother Dussasana, born immediately after him and always obedient to his wishes, saying, 'Consulting with the elders, array without delay, our forces. We will, with all the Kauravas go to the appointed place. Let also the mighty warrior, king Susarman, accompanied by a sufficient force with vehicles and animals, set out with the Trigartas for the dominions of Matsyas. And let Susarman proceed first, carefully concealing his intention. Following in their wake, we will set out the day after in close array, for the prosperous dominions of king Matsya. Let the Trigartas, however, suddenly repair to the city of Virata, and coming upon the cowherds, seize that immense wealth (of kine). We also marching in two divisions, will seize thousands of excellent kine furnished with auspicious marks.'
"Vaisampayana continued, 'Then, O Lord of earth, those warriors, the Trigartas, accompanied by their infantry of terrible prowess, marched towards the south-eastern direction, intending to wage hostilities with Virata from the desire of seizing his kine. And Susarman set out on the seventh day of the dark fortnight for seizing the kine. And then, O king, on the eighth day following of the dark fortnight, the Kauravas also accompanied by all their troops, began to seize the kine by thousands."
SECTION XXXI
"Vaisampayana said, 'O mighty king, entering into king Virata's service, and dwelling in disguise in his excellent city, the high-souled Pandavas of immeasurable prowess, completed the promised period of non-discovery. And after Kichaka had been slain, that slayer of hostile heroes, the mighty king Virata began to rest his hopes on the sons of Kunti. And it was on the expiry of the thirteenth year of their exile, O Bharata, that Susarman seized Virata's cattle by thousands. And when the cattle had been seized, the herdsman of Virata came with great speed to the city, and saw his sovereign, the king of Matsyas, seated on the throne in the midst of wise councillors, and those bulls among men, the sons of Pandu, and surrounded by brave warriors decked with ear-rings and bracelets. And appearing before that enhancer of his dominion--King Virata seated in court--the herdsman bowed down unto him, and addressed him, saying, 'O foremost of kings, defeating and humiliating us in battle along with our friends the Trigartas are seizing thy cattle by hundreds and by thousands. Do thou, therefore, speedily rescue them. Oh, see that they are not lost to thee.' Hearing these words, the king arrayed for battle the Matsya force abounding in cars and elephants and horses and infantry and standards. And kings and princes speedily put on, each in its proper place,[26] their shining and beautiful armour worthy of being worn by heroes. And Virata's beloved brother, Satanika, put on a coat of mail made of adamantine steel, adorned with burnished gold. And Madirakshya, next in birth to Satanika, put on a strong coat of mail plated with gold[27] and capable of resisting every weapon. And the coat of mail that the king himself of the Matsyas put on was invulnerable and decked with a hundred suns, a hundred circles, a hundred spots, and a hundred eyes. And the coat of mail that Suryadatta[28] put on was bright as the sun, plated with gold, and broad as a hundred lotuses of the fragrant (Kahlara) species. And the coat of mail that Virata's eldest son, the heroic Sanksha, put on was impenetrable and made of burnished steel, and decked with a hundred eyes of gold. And it was thus that those god-like and mighty warriors by hundreds, furnished with weapons, and eager for battle, each donned his corselet. And then they yoked unto their excellent cars of white-hue steeds equipped in mail. And then was hoisted--Matsya's glorious standard on his excellent car decked with gold and resembling the sun or the moon in its effulgence. And other Kshatriya warriors also raised on their respective cars gold-decked standards of various shapes and devices. And king Matsya then addressed his brother Satanika born immediately after him, saying, 'Kanka and Vallava and Tantripala and Damagranthi of great energy will, as it appears to me fight, without doubt. Give thou unto them cars furnished with banners and let them case their persons in beautiful coats of mail that should be both invulnerable and easy to wear. And let them also have weapons. Bearing such martial forms and possessed of arms resembling the trunk of mighty elephants, I can never persuade myself that they cannot fight.' Hearing these words of the king, Satanika, O monarch, immediately ordered cars for those sons of Pritha, viz., the royal Yudhishthira, and Bhima, and Nakula, and Sahadeva, and commanded by the king, the charioteers, with cheerful hearts and keeping loyalty in view, very soon got cars ready (for the Pandavas). And those repressers of foes then donned those beautiful coats of mail, invulnerable and easy to wear, that Virata had ordered for those heroes of spotless fame. And mounted on cars yoked with good steeds, those smiters of hostile ranks, those foremost of men, the sons of Pritha, set out with cheerful hearts. Indeed, those mighty warriors skilled in fight, those bulls of the Kuru race and sons of Pandu, those four heroic brothers possessed of prowess incapable of being baffled, mounting on cars decked with gold, together set out, following Virata's wake. And infuriate elephants of terrible mien, full sixty years of age, with shapely tusks and rent temples and juice trickling down and looking (on that account) like cloud pouring rain and mounted by trained warriors skilled in fight, followed the king like unto moving hills. And the principal warriors of Matsya who cheerfully followed the king had eight thousand cars, a thousand elephants and sixty thousand horses. And, O bull among the Bharatas, that force of Virata, O king, as it marched forth marking the footprints of the cattle looked exceedingly beautiful. And on its march that foremost of armies owned by Virata, crowded with soldiers armed with strong weapons, and abounding in elephants, horses and cars, looked really splendid.'"
SECTION XXXII
"Vaisampayana said, 'Marching out of the city, those heroic smiters the Matsyas, arrayed in order of battle, overtook the Trigartas when the sun had passed the meridian. And both excited to fury and both desirous of having the king, the mighty Trigartas and the Matsyas, irrepressible in battle, sent up loud roars. And then the terrible and infuriate elephants ridden over by the skilful combatants of both sides were urged on with spiked clubs and hooks. And the encounter, O king, that took place when the sun was low in the horizon, between the infantry and cavalry and chariots and elephants of both parties, was like unto that of old between the gods and the Asuras, terrible and fierce and sufficient for making one's hair stand on end and calculated to increase the population of Yama's kingdom. And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered. And covered with the dust raised by the contending armies, birds began to drop down on the earth. And the sun himself disappeared behind the thick cloud of arrows shot, and the firmament looked bright as if with myriads of the fireflies. And shifting their bows, the staves of which were decked with gold, from one hand to another, those heroes began to strike each other down, discharging their arrows right and left. And cars encountered cars, and foot-soldiers fought with foot-soldiers, and horse-men with horsemen, and elephants with mighty elephants. And they furiously encountered one another with swords and axes, bearded darts and javelins, and iron clubs. And although, O king, those mighty-armed warriors furiously assailed one another in that conflict, yet neither party succeeded in prevailing over the other. And severed heads, some with beautiful noses, some with upper lips deeply gashed, some decked with ear-rings, and some divided with wounds about the well-trimmed hair were seen rolling on the ground covered with dust. And soon the field of battle was overspread with the limbs of Kshatriya warriors, cut off by means of arrows and lying like trunks of Sala trees. And scattered over with heads decked in ear-rings, and sandal-besmeared arms looking like the bodies of snakes, the field of battle became exceedingly beautiful. And as cars encountered cars, and horsemen encountered horsemen, and foot-soldiers fought with foot-soldiers, and elephants met with elephants, the frightful dust soon became drenched with torrents of blood. And some amongst the combatants began to swoon away, and the warriors began to fight reckless of consideration of humanity, friendship and relationship. And both their course and sight obstructed by the arrowy shower, vultures began to alight on the ground. But although those strong-armed combatants furiously fought with one another, yet the heroes of neither party succeeded in routing their antagonists. And Satanika having slain a full hundred of the enemy and Visalaksha full four hundred, both those mighty warriors penetrated into the heart of the great Trigarta host. And having entered into the thick of the Trigarta host, those famous and mighty heroes began to deprive their antagonists of their senses by causing a closer conflict to set in--a conflict, in which the combatants seized one another by the hair and tore one another with their nails.[29] And eyeing the point where the cars of the Trigartas had been mustered in strong numbers, those heroes at last directed their attack towards it. And that foremost of car-warriors, king Virata also, with Suryadatta in his van and Madiraksha in his rear, having destroyed in that conflict five hundred cars, eight hundred horses, and five warriors on great cars, displayed various skilful manoeuvres on his car on that field of battle. And at last the king came upon the ruler of the Trigartas mounted on a golden chariot. And those high-souled and powerful warriors, desirous of fighting, rushed roaring against each like two bulls in a cow-pen. Then that bull among men, irrepressible in battle, Susarman, the king of the Trigartas, challenged Matsya to a single combat on car. Then those warriors excited to fury rushed against each other on their cars and began to shower their arrows upon each other like clouds pouring torrents of rain.[30] And enraged with each other, those fierce warriors, both skilled in weapons, both wielding swords and darts and maces, then moved about (on the field of battle) assailing each other with whetted arrows. Then king Virata pierced Susarman with ten shafts and each of his four horses also with five shafts. And Susarman also, irresistible in battle and conversant with fatal weapons, pierced king of Matsya with fifty whetted shafts. And then, O mighty monarch, in consequence of the dust on the field of battle, the soldiers of both Susarman and Matsya's king could not distinguish one another.'"
SECTION XXXIII
"Vaisampayana said, 'Then, O Bharata, when the world was enveloped in dust and the gloom of night, the warriors of both sides, without breaking the order of battle, desisted for a while.[31] And then, dispelling the darkness the moon arose illumining the night and gladdening the hearts of the Kshatriya warriors. And when everything became visible, the battle once more began. And it raged on so furiously that the combatants could not distinguish one another. And then Trigarta's lord, Susarman with his younger brother, and accompanied by all his cars, rushed towards the king of Matsya. And descending from their cars, those bulls among Kshatriyas, the (royal) brothers, mace in hand, rushed furiously towards the cars of the foe. And the hostile hosts fiercely assailed each other with maces and swords and scimitars, battle-axes and bearded darts with keen edges and points of excellent temper. And king Susarman, the lord of the Trigartas having by his energy oppressed and defeated the whole army of the Matsyas, impetuously rushed towards Virata himself endued with great energy. And the two brothers having severally slain Virata's two steeds and his charioteer, as also those soldiers that protected his rear, took him captive alive, when deprived of his car. Then afflicting him sorely, like a lustful man afflicting a defenceless damsel, Susarman placed Virata on his own car, and speedily rushed out of the field. And when the powerful Virata, deprived of his car, was taken captive, the Matsyas, harrassed solely by the Trigartas, began to flee in fear in all directions. And beholding them panic-stricken, Kunti's son, Yudhishthira, addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed one, rescue him, so that he may not fall under the power of the enemy. As we have lived happily in Virata's city, having every desire of ours gratified, it behoveth thee, O Bhimasena, to discharge that debt (by liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O king, at thy command. Mark the feat I achieve (today) in battling with the foe, relying solely on the might of my arms. Do thou, O king, stay aside, along with our brothers and witness my prowess today. Uprooting this mighty tree of huge trunk looking like a mace, I will rout the enemy.'
"Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree like a mad elephant, the heroic king Yudhishthira the just spake unto his brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree stand there. Thou must not achieve such feats in a super-human manner by means of that tree, for if thou dost, the people, O Bharata, will recognise thee and say, This is Bhima. Take thou, therefore, some human weapon such as a bow (and arrows), or a dart, or a sword, or a battle-axe. And taking therefore, O Bhima, some weapon that is human, liberate thou the king without giving anybody the means of knowing thee truly. The twins endued with great strength will defend thy wheels. Fighting together, O child, liberate the king of the Matsyas!'
"Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued with great speed, quickly took up an excellent bow and impetuously shot from it a shower of arrows, thick as the downpour of a rain-charged cloud. And Bhima then rushed furiously towards Susarman of terrible deeds, and assuring Virata with the words--O good king![32] said unto the lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this combat that is at hand!--the bull among warriors, Susarman, seriously considered (the situation), and taking up his bow turned back, along with his brothers. Within the twinkling of an eye, Bhima destroyed those cars that sought to oppose him. And soon again hundreds of thousands of cars and elephants and horses and horsemen and brave and fierce bowmen were overthrown by Bhima in the very sight of Virata. And the hostile infantry also began to be slaughtered by the illustrious Bhima, mace in hand. And beholding that terrible onslaught, Susarman, irrepressible in fight, thought within himself, 'My brother seems to have already succumbed in the midst of his mighty host. Is my army going to be annihilated?' And drawing his bow-string to his ear Susarman then turned back and began to shoot keen-edged shafts incessantly. And seeing the Pandavas return to the charge on their car, the Matsya warriors of mighty host, urging on their steeds, shot excellent weapons for grinding the Trigarta soldiers. And Virata's son also, exceedingly exasperated began to perform prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand (of the foe), and Bhima showed the abode of Yama unto seven thousand. And Nakula sent seven hundred (to their last account) by means of his shafts. And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred brave warriors. And having slain such numbers, that fierce and mighty warrior, Yudhishthira, with weapons upraised, rushed against Susarman. And rushing impetuously at Susarman, that foremost of car-warriors, king Yudhishthira, assailed him with vollies of shafts. And Susarman also, in great rage, quickly pierced Yudhishthira with nine arrows, and each of his four steeds with four arrows. Then, O king, Kunti's son Bhima of quick movements, approaching Susarman crushed his steeds. And having slain also those soldiers that protected his rear, he dragged from the car his antagonist's charioteer to the ground. And seeing the king of Trigarta's car without a driver, the defender of his car-wheels, the famous and brave Madiraksha speedily came to his aid. And thereat, leaping down from Susarman's car, and securing the latter's mace the powerful Virata ran in pursuit of him. And though old, he moved on the field, mace in hand, even like a lusty youth. And beholding Susarman flee Bhima addressed him, saying, 'Desist, O Prince! This flight of thine is not proper! With this prowess of thine, how couldst thou wish to carry off the cattle by force? How also, forsaking thy follower, dost thou droop so amidst foes? Thus addressed by Pritha's son, the mighty Susarman, that lord of countless cars saying unto Bhima, Stay! Stay!--suddenly turned round and rushed at him. Then Bhima, the son of Pandu, leaping down from his car, as he alone could do,[33] rushed forward with great coolness, desirous of taking Susarman's life. And desirous of seizing Trigarta's king advancing towards him, the mighty Bhimasena rushed impetuously towards him, even like a lion rushing at a small deer. And advancing impetuously, the mighty-armed Bhima seized Susarman by the hair, and lifting him up in wrath, dashed him down on the ground. And as he lay crying in agony, the mighty-armed Bhima kicked him at the head, and placing his knee on his breast dealt him severe blows. And sorely afflicted with that kicking, the king of Trigartas became senseless. And when the king of the Trigartas deprived of his car, had been seized thus, the whole Trigarta army stricken with panic, broke and fled in all directions, and the mighty sons of Pandu, endued with modesty and observant of vows and relying on the might of their own arms, after having vanquished Susarman, and rescued the kine as well as other kinds of wealth and having thus dispelled Virata's anxiety, stood together before that monarch. And Bhimasena then said, 'This wretch given to wicked deeds doth not deserve to escape me with life. But what can I do? The king is so lenient!' And then taking Susarman by the neck as he was lying on the ground insensible and covered with dust, and binding him fast, Pritha's son Vrikodara placed him on his car, and went to where Yudhishthira was staying in the midst of the field. And Bhima then showed Susarman unto the monarch. And beholding Susarman in that plight, that tiger among men king Yudhishthira smilingly addressed Bhima--that ornament of battle,--saying, 'Let this worst of men be set free.' Thus addressed, Bhima spoke unto the mighty Susarman, saying, 'If, O wretch, thou wishest to live, listen to those words of mine. Thou must say in every court and assembly of men,--I am a slave. On this condition only I will grant thee thy life. Verily, this is the law about the vanquished.' Thereupon his elder brother affectionately addressed Bhima, saying, 'If thou regardest us as an authority, liberate this wicked wight. He hath already become king Virata's slave. And turning then to Susarman, he said, 'Thou art freed. Go thou a free man, and never act again in this way.'"
SECTION XXXIV
"Vaisampayana said, 'Thus addressed by Yudhishthira Susarman was overwhelmed with shame and hung down his head. And liberated (from slavery), he went to king Virata, and having saluted the monarch, took his departure. And the Pandavas also replying on the might of their own arms, and endued with modesty and observant of vows, having slain their enemies and liberated Susarman, passed that night happily on the field of battle. And Virata gratified those mighty warriors, the sons of Kunti, possessed of super-human prowess with wealth and honour. And Virata said, "All these gems of mine are now as much mine as yours. Do ye according to your pleasure live here happily. And ye smiter of foes in battle, I will bestow on you damsels decked with ornaments, wealth in plenty, and other things that ye may like. Delivered from perils today by your prowess, I am now crowned with victory. Do ye all become the lords of the Matsyas.'
"Vaisampayana continued, 'And when the king of the Matsyas had addressed them thus, those descendants of the Kurus with Yudhishthira at their head, joining their hands, severally replied unto him saying, 'We are well-pleased with all that thou sayest, O monarch. We, however, have been much gratified that thou hast today been freed from thy foes.' Thus answered, that foremost of kings, Virata the lord of the Matsyas, again addressed Yudhishthira, saying, 'Come, we will install thee in sovereignty of the Matsyas. And we will also bestow on thee things that are rare on earth and are objects of desire, for thou deservest everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I will bestow on thee gems and kine and gold and rubies and pearls. I bow unto thee. It is owing to thee that I once more behold today my sons and kingdom. Afflicted and threatened as I had been with disaster and danger, it is through thy prowess that I have not succumbed to the foe.' Then Yudhishthira again addressed the Matsyas, saying, 'Well-pleased are we with the delightful words that thou hast spoken. Mayst thou be ever happy, always practising humanity towards all creatures. Let messengers now, at thy command, speedily repair into the city, in order to communicate the glad tidings to our friends, and proclaim thy victory. Hearing these words of him, king Matsya ordered the messengers, saying,' 'Do ye repair to the city and proclaim my victory in battle. And let damsels and courtesons, decked in ornaments, come out of the city with every kind of musical instruments.' Hearing this command uttered by the king of the Matsyas, the men, laying the mandate on their head, all departed with cheerful hearts. And having repaired to the city that very night, they proclaimed at the hour of sunrise the victory of the king about the city-gates.'"
SECTION XXXV
"Vaisampayana said, 'When the king of the Matsyas, anxious of recovering the kine, had set out in pursuit of the Trigartas, Duryodhana with his counsellors invaded the dominions of Virata. And Bhishma and Drona, and Karna, and Kripa acquainted with the best of weapons, Aswatthaman, and Suvala's son, and Dussasana, O lord of men, and Vivingsati and Vikarna and Chitrasena endued with great energy, and Durmukha and Dussaha,--these and many other great warriors, coming upon the Matsya dominion speedily drove off the cowherds of king Virata and forcibly took away the kine. And the Kauravas, surrounding all sides with a multitude of cars, seized sixty thousands of kine. And loud was the yell of woe set up by the cowherds smitten by those warriors in that terrible conflict. And the chief of the cowherds, greatly affrighted speedily mounted on a chariot and set out for the city, bewailing in affliction. And entering the city of the king, he proceeded to the place, and speedily alighting from the chariot, got in for relating (what had happened). And beholding the proud son of Matsya, named Bhuminjaya, he told him everything about the seizure of the royal kine. And he said, the Kauravas are taking away sixty thousand kine. Rise, therefore, O enhancer of the kingdom's glory, for brining back thy cattle. O prince, if thou art desirous of achieving (the kingdom's) good set out thyself without loss of time. Indeed, the king of the Matsyas left thee in the empty city. The king (thy father) boasteth of thee in court, saying, 'My son, equal unto me, is a hero and is the supporter of (the glory of) my race. My son is a warrior skilled in arrows and weapons and is always possessed of great courage.'--Oh, let the words of that lord of men be true! O chief of herd-owners, bring thou back the kine after vanquishing the Kurus, and consume thou their troops with the terrific energy of thy arrows. Do thou like a leader of elephants rushing at a herd, pierce the ranks of the foe with straight arrows of golden wings, discharged from thy bow. Thy bow is even like a Vina. Its two ends represent the ivory pillows; its string, the main chord; its staff, the finger-board; and the arrows shot from it musical notes. Do thou strike in the midst of the foe that Vina of musical sound.[34] Let thy steeds, O lord, of silvery hue, be yoked unto thy car, and let thy standard be hoisted, bearing the emblem of the golden lion. Let thy keen-edged arrows endued with wings of gold, shot by thy strong arms, obstruct the path of those kings and eclipse the very sun. Vanquishing all the Kurus in battle like unto the wielder of the thunderbolt defeating the Asuras, return thou again to the city having achieved great renown. Son of Matsya's king, thou art the sole refuge of this kingdom, as that foremost of virtuous warriors, Arjuna is of the sons of Pandu. Even like Arjuna of his brothers, thou art, without doubt, the refuge of those dwelling within these dominions. Indeed, we, the subject of this realm, have our protector in thee.'
"Vaisampayana continued, 'Thus addressed by the cowherd in the presence of the females, in words breathing courage, the prince indulging in self-commendation within the female apartments, spoke these words.'"
SECTION XXXVI
"Uttara said, 'Firm as I am in the use of the bow, I would set out this very day in the track of the kine if only some one skilled in the management of horses becomes my charioteer. I do not, however, know the man who may be my charioteer. Look ye, therefore, without delay, for a charioteer for me that am prepared for starting. My own charioteer was slain in the great battle that was fought from day to day for a whole month or at least for eight and twenty nights. As soon as I get another person conversant with the management of the steeds. I will immediately set out, hoisting high my own standard. Penetrating into the midst of the hostile army abounding with elephants and horses and chariots, I will bring back the kine, having vanquished the Kurus who are feeble in strength and weak in weapons. Like a second wielder of the thunderbolt terrifying the Danavas, I will bring back the kine this very moment, affrighting in battle Duryodhana and Bhishma and Karna and Kripa and Drona with his son, and other mighty bowmen assembled for fight. Finding none (to oppose), the Kurus are taking away the kine. What can I do when I am not there? The assembled Kurus shall witness my prowess today. And they shall say unto one another, 'Is it Arjuna himself who is opposing us?' "Vaisampayana continued, 'Having heard these words spoken by the prince, Arjuna fully acquainted with the import of everything, after a little while cheerfully spake in private unto his dear wife of faultless beauty, Krishna, the princess of Panchala, Drupada's daughter of slender make, sprung from the (sacrificial) fire and endued with the virtues of truthfulness and honesty and ever attentive to the good of her husbands. And the hero said, 'Do thou, O beauteous one, at my request say unto Uttara without delay, 'This Vrihannala was formerly the accomplished resolute charioteer of Pandu's son (Arjuna). Tried in many a great battle, even he will be thy charioteer.'
"Vaisampayana continued, 'Hearing these words uttered by the prince over and over again in the midst of the women, Panchali could not quietly bear those allusions to Vibhatsu. And bashfully stepping out from among the women, the poor princess of Panchala gently spake unto him these words, 'The handsome youth, looking like a mighty elephant and known by the name of Vrihannala, was formerly the charioteer of Arjuna. A disciple of that illustrious warrior, and inferior to none in use of the bow, he was known to me while I was living with the Pandavas. It was by him that the reins were held of Arjuna's excellent steeds when Agni consumed the forest of Khandava. It was with him as charioteer that Partha conquered all creatures at Khandava-prastha. In fact, there is no charioteer equal unto him.'
"Uttara said, 'Thou knowest, O Sairindhri, this youth. Thou knowest, what this one of the neuter sex may or may not be, I cannot, however, O blessed one, myself request Vrihannala to hold the reins of my horses.'
"Draupadi said, 'Vrihannala, O hero, will without doubt, obey the words of thy younger sister[35]--that damsel of graceful hips. If he consents to be thy charioteer, thou wilt, without doubt, return, having vanquished the Kurus and rescued thy kine.'
"Thus addressed by the Sairindhri, Uttara spake unto his sister, 'Go thyself, O thou of faultless beauty, and bring Vrihannala hither?' And despatched by her brother, she hastily repaired to the dancing-hall where that strong-armed son of Pandu was staying in disguise.'"
SECTION XXXVII
"Vaisampayana said, 'Thus despatched by her elder brother, the far-famed daughter of king Matsya, adorned with a golden necklace, ever obedient to her brother and possessed of a waist slender as that of the wasp,[36] endued with the splendour of Lakshmi herself,[37] decked with the plumes of the peacock of slender make and graceful limbs, her hips encircled by a zone of pearls, her eye-lashes slightly curved, and her form endued with every grace, hastily repaired to the dancing-hall like a flash of lightning rushing towards a mass of dark clouds.[38] And the faultless and auspicious daughter of Virata, of fine teeth and slender-waist, of thighs close unto each other and each like the trunk of an elephant, her person embellished with an excellent garland, sought the son of Pritha like a she-elephant seeking her mate. And like unto a precious gem or the very embodiment of prosperity of Indra, of exceeding beauty and large eyes, that charming and adored and celebrated damsel saluted Arjuna. And saluted by her, Partha asked that maiden of close thighs and golden complexion, saying 'What brings thee hither, a damsel decked in a necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden? Why is thy face, O beauteous lady, so cheerless? Tell me all this without delay!'
"Vaisampayana continued, 'Beholding, O king, his friend, the princess of large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of her (in these words) the cause of her arrival there and then. And having approached that bull among men, the princess, standing in the midst of her female attendants, the displaying proper modesty[39], addressed him, saying, 'The kine of this realm, O Vrihannala, are being driven away by the Kurus, and it is to conquer them that my brother will set out bow in hand. Not long ago his own charioteer was slain in battle, and there is none equal unto the one slain that can act as my brother's charioteer. And unto him striving to obtain a charioteer, Sairindhri,
O Vrihannala, hath spoken about thy skill in the management of steeds. Thou wert formerly the favourite charioteer of Arjuna, and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of my brother. (By this time) our kine have surely been driven away by the Kurus to a great distance. Requested by me if thou dost not act up to my words, I who am asking this service of thee out of affection, will give up my life!' Thus addressed by this friend of graceful hips, that oppressor of foes, endued with immeasurable prowess, went into the prince's presence. And like unto a she-elephant running after her young one, the princess possessed of large eyes followed that hero advancing with hasty steps like unto an elephant with rent temples. And beholding him from a distance, the prince himself said, 'With thee as his charioteer, Dhananjaya the son of Kunti had gratified Agni at the Khandava forest and subjugated the whole world! The Sairindhri hath spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am of righting with the Kurus and rescuing my bovine wealth. Thou wert formerly the beloved charioteer of Arjuna and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth!' Thus addressed, Vrihannala replied unto the prince, saying, 'What ability have I to act as a charioteer in the field of battle? If it is song or dance of musical instruments or such other things, I can entertain thee therewith, but where is my skill for becoming a charioteer?'
"Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for the present), without loss of time, the reins of my excellent steeds, mounting upon my car!'
"Vaisampayana continued, 'Although that oppressor of foes, the son of Pandu, was acquainted with everything, yet in the presence of Uttara, he began to make many mistakes for the sake of fun. And when he sought to put the coat of mail on his body by raising it upwards, the large-eyed maidens, beholding it, burst out into a loud laughter. And seeing him quite ignorant of putting on armour, Uttara himself equipped Vrihannala with a costly coat of mail. And casing his own person in an excellent armour of solar effulgence, and hoisting his standard bearing the figure of a lion, the prince caused Vrihannala to become his charioteer. And with Vrihannala to hold his reins, the hero set out, taking with him many costly bows and a large number of beautiful arrows. And his friend, Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala, bring for our dolls (when thou comest back) various kinds of good and fine cloths after vanquishing the Kurus assembled for battle of whom Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu, in a voice deep as the roar of the clouds, smilingly said unto that bevy of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in battle, I will certainly bring excellent and beautiful cloths.'
"Vaisampayana continued, 'Having said these words, the heroic Arjuna urged the steeds towards the Kuru army over which floated innumerable flags. Just, however, as they were starting elderly dames and maidens, and Brahmanas of rigid vows, beholding Uttara seated on his excellent car with Vrihannala as charioteer and under that great banner hoisted on high, walked round the car to bless the hero. And the women said, 'Let the victory that Arjuna treading like a bull had achieved of old on the occasion of burning the forest of Khandava, be thine, O Vrihannala, when thou encounterest the Kurus today with prince Uttara.'"
SECTION XXXVIII
'Vaisampayana said, 'Having issued forth from the city, the dauntless son of Virata addressed his charioteer, saying, 'Proceed whither the Kurus are. Defeating the assembled Kurus who have come hither from desire of victory, and quickly rescuing my kine from them. I will return to the capital.' At these words of the prince, the son of Pandu urged those excellent steeds. And endued with the speed of the wind and decked with necklaces of gold, those steeds, urged by that lion among men, seemed to fly through the air. And they had not proceeded far when those smiters of foes, Dhananjaya and the son of Matsya, sighted the army of the powerful Kurus. And proceeding towards the cemetary, they came upon the Kurus and beheld their army arrayed in order of battle.[40] And that large army of theirs looked like the vast sea or a forest of innumerable trees moving through the sky. And then was seen, O best among the Kurus, the dust raised by that moving army which reached the sky and obstructed the sight of all creatures. And beholding that mighty host abounding in elephants, horses and chariots, and protected by Karna and Duryodhana and Kripa and Santanu's son, and that intelligent and great bowman Drona, with his son (Aswatthaman), the son of Virata, agitated with fear and the bristles on his body standing on their ends, thus spake unto Partha, 'I dare not fight with the Kurus. See, the bristles on my body have stood on their ends. I am incapable of battling with this countless host of the Kurus, abounding in the heroic warriors, that are extremely fierce and difficult of being vanquished even by the celestials. I do not venture to penetrate into the army of the Bharatas consisting of terrible bowmen and abounding in horses and elephants and cars and footsoldiers and banners. My mind is too much perturbed by the very sight of the foe on the field of battle on which stand Drona and Bhishma, and Kripa, and Karna, and Vivingsati, and Aswatthaman and Vikarna, and Saumadatti, and Vahlika, and the heroic king Duryodhana also--that foremost of car-warriors, and many other splendid bowmen, all skilled in battle. My hairs have stood on their ends, and I am fainting with fear at the very sight of these smiters, the Kurus arrayed in order of battle.'
"Vaisampayana continued, 'And the low-minded and foolish Uttara out of folly alone, began to bewail (his fate) in the presence of the high-spirited (Arjuna) disguised (as his charioteer) in these words, 'My father hath gone out to meet the Trigartas taking with him his whole army, leaving me in the empty city. There are no troops to assist me. Alone and a mere boy who has not undergone much exercise in arms, I am unable to encounter these innumerable warriors and all skilled in weapons. Do thou, therefore, O Vrihannala, cease to advance!'
"Vrihannala said, 'Why dost thou look so pale through fear and enhance the joy of thy foes? As yet thou hast done nothing on the field of battle with the enemy. It was thou that hadst ordered me, saying, Take me towards the Kauravas. I will, therefore, take thee, thither where those innumerable flags are. I will certainly take thee, O mighty-armed one, into the midst of the hostile Kurus, prepared to fight as they are for the kine like hawks for meat. I would do this, even if I regarded them to have come hither for battling for a much higher stake such as the sovereignty of the earth. Having, at the time of setting out, talked before both men and women so highly of thy manliness, why wouldst thou desist from the fight? If thou shouldst return home without recapturing the kine, brave men and even women, when they meet together, will laugh at thee (in derision). As regards myself, I cannot return to the city without having rescued the kine, applauded as I have been so highly by the Sairindhri in respect of my skill in driving cars. It is for those praises by the Sairindhri and for those words of thine also (that I have come). Why should I not, therefore, give battle to the Kurus? (As regards thyself), be thou still.'
"Uttara said, 'Let the Kurus rob the Matsyas off all their wealth. Let men and women, O Vrihannala, laugh at me. Let my kine perish, let the city be a desert. Let me stand exposed before my father. Still there is no need of battle.'
"Vaisampayana continued, 'Saying this, that much affrighted prince decked in ear-ring jumped down from his car, and throwing down his bow and arrows began to flee, sacrificing honour and pride. Vrihannala, however, exclaimed, 'This is not the practice of the brave, this flight of a Kshatriya from the field of battle. Even death in battle is better than flight from fear.' Having said this, Dhananjaya, the son of Kunti, coming down from that excellent car ran after that prince thus running away, his own long braid and pure red garments fluttering in the air. And some soldiers, not knowing that it was Arjuna who was thus running with his braid fluttering in the air, burst out into laughter at the sight. And beholding him thus running, the Kurus began to argue, 'Who is this person, thus disguised like fire concealed in ashes? He is partly a man and partly a woman. Although bearing a neuter form, he yet resembleth Arjuna. His are the same head and neck, and his the same arms like unto a couple of maces. And this one's gait also is like unto his. He can be none else than Dhananjaya. As Indra is among the celestials, so Dhananjaya is among men. Who else in this world than Dhananjaya, would alone come against us? Virata left a single son of his in the empty city. He hath come out from childishness and not from true heroism. It is Uttara who must have come out of the city, having, without doubt, made as a charioteer Arjuna, the son of Pritha, now living in disguise. It seems that he is now flying away in panic at sight of our army. And without doubt Dhananjaya runneth after him to bring him back.'
"Vaisampayana continued, 'Beholding the disguised son of Pandu, the Kauravas, O Bharata, began to indulge in these surmises, but they could not come to any definite conclusion. Meanwhile, Dhananjaya, hastily pursuing the retreating Uttara, seized him by the hair within a hundred steps. And seized by Arjuna, the son of Virata began to lament most woefully like one in great affliction, and said, 'Listen, O good Vrihannala, O thou of handsome waist. Turn thou quickly the course of the car. He that liveth meeteth with prosperity. I will give thee a hundred coins of pure gold and eight lapis lazuli of great brightness set with gold, and one chariot furnished with a golden flag-staff and drawn by excellent steeds, and also ten elephants of infuriate prowess. Do thou, O Vrihannala, set me free.'
"Vaisampayana continued, 'Thus addressed, that tiger among men laughingly dragged Uttara who was almost deprived of his senses and who was uttering these words of lamentation towards the car. And the son of Pritha then addressed the affrighted prince who had nearly lost his senses, saying, 'If, O chastiser of foes, thou dost not venture to fight with enemy, come thou and hold the reins of the steeds as I fight with the foe. Protected by the might of my arms, penetrate thou yon formidable and invincible array of cars guarded by heroic and mighty warriors. Fear not, O chastiser of foes, thou art a Kshatriya and the foremost of royal princess. Why dost thou, O tiger among men, succumb in the midst of the foe? I shall surely fight with the Kurus and recover the kine, penetrating into this formidable and inaccessible array of cars. Be thou my charioteer, O best of men, I will fight with the Kurus.' Thus speaking unto Uttara, the son of Virata, Vibhatsu, heretofore unconquered in battle, for a while comforted him. And then the son of Pritha, that foremost of smiters, raised on the car that fainting and reluctant prince stricken with fear!'"
SECTION XXXIX
"Vaisampayana said, 'Beholding that bull among men seated on the car in the habit of a person of the third sex, driving toward the Sami tree, having taken (the flying) Uttara up, all the great car-warriors of the Kurus with Bhishma and Drona at their head, became affrighted at heart, suspecting the comer to be Dhananjaya. And seeing them so dispirited and marking also the many wonderful portents, that foremost of all wielders of arms, the preceptor Drona, son of Bharadwaja, said, 'Violent and hot are the winds that below, showering gravels in profusion. The sky also is overcast with a gloom of ashy hue. The clouds present the strange sight of being dry and waterless. Our weapons also of various kinds are coming out of their cases. The jackals are yelling hideously affrighted at the conflagrations on all sides.[41] The horses too are shedding tears, and our banners are trembling though moved by none. Such being the inauspicious indications seen, a great danger is at hand. Stay ye with vigilance, Protect ye your own selves and array the troops in order of battle. Stand ye, expecting a terrible slaughter, and guard ye well the kine. This mighty bowman, this foremost of all wielders of weapons, this hero that hath come in the habit of a person of the third sex, is the son of Pritha. There is no doubt of this.' Then addressing Bhishma, the preceptor continued, 'O offspring of the Ganges, apparelled as a woman, this is Kiriti called after a tree, the son of the enemy of the mountains, and having on his banner the sign of devastator of the gardens of Lanka's lord. Vanquishing us he will surely take away the kine today! [42] This chastiser of foes is the valiant son of Pritha surnamed Savyasachin. He doth not desist from conflict even with the gods and demons combined. Put to great hardship in the forest he cometh in wrath. Taught by even Indra himself, he is like unto Indra in battle. Therefore, ye Kauravas, I do not see any hero who can withstand him. It is said that the lord Mahadeva himself, disguised in the attire of a hunter, was gratified by this son of Pritha in battle on the mountains of Himavat.' Hearing these words, Karna said, 'You always censure us by speaking on the virtues of Falguna, Arjuna, however, is not equal to even a full sixteenth part of myself or Duryodhana!' And Duryodhana said, 'If this be Partha, O Radheya, then my purpose hath already been fulfilled, for then, O king, if traced out, the Pandavas shall have to wander for twelve years again. Or, if this one be any other person in a eunuch's garb, I will soon prostrate him on the earth with keen-edged arrows.'
"Vaisampayana continued, 'The son of Dhritarashtra, O chastiser of foes, having said this, Bhishma and Drona and Kripa and Drona's son all applauded his manliness!'"
SECTION XL
"Vaisampayana said, 'Having reached that Sami tree, and having ascertained Virata's son to be exceedingly delicate and inexperienced in battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there. For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.'"
SECTION XLI
"Uttara said, 'It hath been heard by us that a corpse is tied in this tree. How can I, therefore, being a prince by birth, touch it with my hands? Born in the Kshatriya order, and the son of a great king, and always observant of mantras and vows, it is not becoming of me to touch it. Why shouldst thou, O Vrihannala, make me a polluted and unclean bearer of corpses, by compelling me to come in contact with a corpse?'
"Vrihannala said, 'Thou shalt, O king of kings, remain clean and unpolluted. Do not fear, there are only bows in this tree and not corpses. Heir to the king of the Matsyas, and born in a noble family, why should I, O prince, make thee do such a reproachable deed?'
"Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in ear-rings, alighted from the car, and climbed up that Sami tree reluctantly. And staying on the car, Dhananjaya, that slayer of enemies, said, unto him, 'Speedily bring thou down those bows from the top of the tree. And cutting off their wrappings first and then the ropes with which they were tied, the prince beheld the Gandiva there along with four other bows. And as they were united, the splendour of those bows radiant as the sun, began to shine with great effulgence like unto that of the planets about the time of their rising. And beholding the forms of those bows, so like unto sighing snakes, he become afflicted with fear and in a moment the bristles of his body stood on their ends. And touching those large bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"
SECTION XLII
"Uttara said, 'To what warrior of fame doth this excellent bow belong, on which are a hundred golden bosses and which hath such radiant ends? Whose is this excellent bow of good sides and easy hold, on the staff of which shine golden elephants of such brightness? Whose is this excellent bow, adorned with three scores of Indragoapkas [43] of pure gold, placed on the back of the staff at proper intervals? Whose is this excellent bow, furnished with three golden suns of great effulgence, blazing forth with such brilliancy? Whose is this beautiful bow which is variegated with gold and gems, and on which are golden insects set with beautiful stones? Whose are these arrows furnished with wing around, numbering a thousand, having golden heads, and cased in golden quivers? Who owneth these large shafts, so thick, furnished with vulturine wings whetted on stone, yellowish in hue, sharp-pointed, well-tempered, and entirely made of iron? Whose is this sable quiver, [44] bearing five images of tigers, which holdeth shafts intermixed with boar-eared arrows altogether numbering ten? Whose are these seven hundred arrows, long and thick, capable of drinking (the enemy's) blood, and looking like the crescent-shaped moon? [45] Whose are these gold-crested arrows whetted on stones, the lower halves of which are well-furnished with wings of the hue of parrots' feather and the upper halves, of well-tempered steels? [46] Whose is this excellent sword irresistible, and terrible to adversaries, with the mark of a toad on it, and pointed like a toad's head? [47] Cased in variegated sheath of tiger-skin, whose is this large sword of excellent blade and variegated with gold and furnished with tinkling bells? Whose is this handsome scimitar of polished blade and golden hilt? Manufactured in the country of the Nishadas, irresistible, incapable of being broken, whose is this sword of polished blade in a scabbard of cow-skin? Whose is this beautiful and long sword, sable in hue as the sky, mounted with gold, well-tempered, and cased in a sheath of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just longer than the breadth of thirty fingers, polished by constant clash with other's weapons and kept in a case of gold, bright as fire? Whose is this beautiful scimitar of sable blade covered with golden bosses, capable of cutting through the bodies of adversaries, whose touch is as fatal as that of a venomous snake which is irresistible and exciteth the terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great is my wonder at the sight of all these excellent objects.'"
SECTION XLIII
"Vrihannala said, 'That about which thou hath first enquired is Arjuna's bow, of world-wide fame, called Gandiva, capable of devastating hostile hosts. Embellished with gold, this Gandiva, the highest and largest of all weapons belonged to Arjuna. Alone equal unto a hundred thousand weapons, and always capable of extending the confines of kingdoms, it is with this that Partha vanquisheth in battle both men and celestials. Worshipped ever by the gods, the Danavas and the Gandharvas and variegated with excellent colours, this large and smooth bow is without a knot or stain anywhere. Shiva held it first for a thousand years. Afterwards Prajapati held it for five hundred and three years. After that Sakra, for five and eighty years. And then Soma held it for five hundred years. And after that Varuna held it for a hundred years. And finally Partha, surnamed Swetavahana,[48] hath held it for five and sixty years.[49] Endued with great energy and of high celestial origin, this is the best of all bows. Adored among gods and men, it hath a handsome form. Partha obtained this beautiful bow from Varuna. This other bow of handsome sides and golden handle is Bhima's with which that son of Pritha, that chastiser of foes, had conquered the whole of the eastern regions. This other excellent bow of beautiful shape, adorned with images of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This other weapon with golden suns of blazing splendour shedding a dazzling effulgence around, belongeth to Nakula. And this bow adorned with golden images of insects and set also with gems and stones, belongeth to that son of Madri who is called Sahadeva. These winged arrows, thousand in number, sharp as razors and destructive as the poison of snakes, belong, O Virata's son, to Arjuna. When shooting them in battle against foes, these swift arrows blaze forth more brilliantly and become inexhaustible. And these long and thick shafts resembling the lunar crescent in shape, keen-edged and capable of thinning the enemy's ranks, belong to Bhima. And this quiver bearing five images of tigers, full of yellowish shafts whetted on stone and furnished with golden wings belong to Nakula. This is the quiver of the intelligent son of Madri, with which he had conquered in battle the whole of the western regions. And these arrows, all effulgent as, the sun, painted all over with various colours, and capable of destroying enemies by thousands are those of Sahadeva. And these short and well-tempered and thick shafts, furnished with long feathers and golden heads, and consisting of three knots, belong to king Yudhishthira. And this sword with blade long and carved with the image of a toad and head shaped as a toad's mouth, strong and irresistible belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade, handsome and irresistible, and terrible to adversaries, this sword belongeth to Bhimasena. Of excellent blade and cased in a well-painted sheath, and furnished with a golden hilt, this handsome sword belongeth to the wise Kaurava--Yudhishthira the just. And this sword of strong blade, irresistible and intended for various excellent modes of fight and cased in a sheath of goat-skin, belongeth to Nakula. And this huge scimitar, cased in a sheath of cow-skin, strong and irresistible belongeth to Sahadeva.'"
SECTION XLIV
"Uttara said, 'Indeed, these weapons adorned with gold, belonging to the light-handed and high-souled Partha, look exceedingly beautiful. But where are that Arjuna, the son of Pritha, and Yudhishthira of the Kuru race, and Nakula, and Sahadeva, and Bhimasena, the sons of Pandu? Having lost their kingdom at dice, the high-souled Pandavas, capable of destroying all foes, are no longer heard of. Where also is Draupadi, the princess of Panchala, famed as the gem among women, who followed the sons of Pandu after their defeat at dice to the forest?'
"Arjuna said, 'I am Arjuna, called also Partha. Thy father's courtier is Yudhishthira and thy father's cook Vallava is Bhimasena, the groom of horses is Nakula, and Sahadeva is in the cow-pen. And know thou that the Sairindhri is Draupadi, for whose sake the Kichakas have been slain.'
"Uttara said, 'I would believe all this if thou canst enumerate the ten names of Partha, previously heard by me!'
"Arjuna said, 'I will, O son of Virata, tell thee my ten names. Listen thou and compare them with what thou hadst heard before. Listen to them with close attention and concentrated mind. They are Arjuna, Falguna, Jishnu, Kiritin, Swetavahana, Vibhatsu, Vijaya, Krishna, Savyasachin and Dhananjaya."
"Uttara said, 'Tell me truly why art thou called Vijaya, and why Swetavahana. Why art thou named Krishna and why Arjuna and Falguna and Jishnu and Kiritin and Vibhatsu, and for what art thou Dhananjaya and Savyasachin? I have heard before about the origin of the several names of that hero, and can put faith in thy words if thou canst tell me all about them.'
"Arjuna said, 'They called me Dhananjaya because I lived in the midst of wealth, having subjugated all the countries and taking away their treasures. They called me Vijaya because when I go out to battle with invincible kings, I never return (from the field) without vanquishing them. I am called Swetavahana because when battling with the foe, white horses decked in golden armour are always yoked unto my car. They call me Falguna because I was born on the breast of the Himavat on a day when the constellation Uttara Falguna was on the ascendent. I am named Kiritin from a diadem, resplendent like the sun, having been placed of old on my head by Indra during my encounter with the powerful Danavas. I am known as Vibhatsu among gods and men, for my never having committed a detestable deed on the battle-field. And since both of my hands are capable of drawing the Gandiva, I am known as Savyasachin among gods and men. They call me Arjuna because my complexion is very rare within the four boundaries of the earth and because also my acts are always stainless. I am known among human beings and celestials by the name of Jishnu, because I am unapproachable and incapable of being kept down, and a tamer of adversaries and son of the slayer of Paka. And Krishna, my tenth appellation, was given to me by my father out of affection towards his black-skinned boy of great purity.'
"Vaisampayana continued, "The son of Virata then, approaching nearer saluted Partha and said, 'My name is Bhuminjaya, and I am also called Uttara. It is by good luck, O Partha, that I behold thee. Thou art welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and each like unto the trunk of an elephant, it behoveth thee to pardon what I said unto thee from ignorance. And as wonderful and difficult have been the feats achieved by thee before, my fears have been dispelled, and indeed the love I bear to thee is great.'"
SECTION XLV
"Uttara said, 'O hero, mounting on this large car with myself as driver, which division of the (hostile) army wouldst thou penetrate? Commanded by thee, I would drive thee thither?'
"Arjuna said, 'I am pleased with thee, O tiger among men. Thou hast no cause of fear. I will rout all thy foes in battle, O great warrior, And, O thou of mighty arms, be at thy ease. Accomplishing great and terrible feats in the melee, I will fight with thy foes. Tie quickly all those quivers to my car, and take (from among those) a sword of polished blade and adorned with gold.'
"Vaisampayana continued, 'Hearing these words of Arjuna, Uttara cast off all inactivity. And he speedily alighted from the tree, bringing with him Arjuna's weapons. Then Arjuna addressed him, saying, 'Yes, I will fight with the Kurus and recover thy kine. Protected by me, the top of this car will be to thee as a citadel. The passages and alleys and other divisions of this car will be the streets and edifices of that fortified city. These my arms will be its ramparts and gateways. This treble pole and my quiver will constitute defensive works inaccessible to the foe. This my banner--single and grand--will it not alone be equal unto those of thy city? This my bow-string will constitute the catapults and cannons for vomiting forth missiles on the besiezing ghost. My excited wrath will make that fortress formidable, and the clatter of my car-wheels--will it not resemble the kettle-drums of thy capital? Ridden by myself wielding the Gandiva, this car will be incapable of being vanquished by the hostile host, O son of Virata, let thy fear be dispelled.'
"Uttara said, 'I am no longer afraid of these. I know thy steadiness in battle, which is even like unto that of Kesava or Indra himself. But reflecting on this, I am continually bewildered. Foolish as I am, I am incapable of arriving at certain conclusion. By what distressful circumstances could a person of such handsome limbs and auspicious signs become deprived of manhood! Indeed, thou seemest to me to be Mahadeva, or Indra, or the chief of the Gandharvas, dwelling in the guise only of one of the third sex.'
"Arjuna said, 'I tell thee truly that I am only observing this vow for a whole year agreeable to the behest of my elder brother. O thou of mighty arms, I am not truly one of the neuter sex, but I have adopted this vow of eunuchism from subservience to another's will and from desire of religious merit. O prince, know me now to have completed my vow.'
"Uttara said, 'Thou hast conferred a great favour on me today, for I now find that my suspicion was not altogether unfounded. Indeed, such a person as thou, O best of men, cannot be of the neuter sex. I have now an ally in battle. I can now fight with the celestials themselves. My fears have been dispelled. What shall I do? Command me now. Trained in driving cars by a learned preceptor I will, O bull among men, hold the reins of thy horses that are capable of breaking the ranks of hostile cars. Know me, O bull among men, to be as competent a charioteer as Daruka of Vasudeva, or Matali of Sakra. The horse that is yoked unto the right-hand pole (of thy car) and whose hoofs as they light on the ground are scarcely visible when running, is like unto Sugriva of Krishna. This other handsome horse, the foremost of his race, that is yoked unto the left pole, is, I regard, equal in speed to Meghapushpa. This (third) beautiful horse, clad in golden mail, yoked unto the rear-pole on the left, is, I regard, Sivya equal in speed to but superior in strength. And this (fourth) horse, yoked to the rear-pole on the right, is regarded as superior to Valahaka in speed and strength. This car is worthy of bearing on the field of battle a bowman like thee, and thou also art worthy of fighting on this car. This is what I think!'
"Vaisampayana continued, 'Then Arjuna, endued with great energy, took off the bracelets from his arms and wore on his hands a pair of beautiful gloves embroidered with gold. And he then tied his black and curling locks with a piece of white cloth. And seated on that excellent car with face turned to the east, the mighty-armed hero, purifying his body and concentrating his soul, recalled to his mind all his weapons. And all the weapons came, and addressing the royal son of Partha, said, 'We are here, O illustrious one. We are thy servants, O son of Indra.' And bowing unto them, Partha received them unto his hands and replied unto them, saying, 'Dwell ye all in my memory.' And obtaining all his weapons, the hero looked cheerful. And quickly stringing his bow, the Gandiva, he twanged it. And the twang of that bow was as loud as the collision of two mighty bulls. And dreadful was the sound that filled the earth, and violent was the wind that blew on all sides. And thick was the shower of fallen meteors [50] and all sides were enveloped in gloom. And the birds began to totter in the skies and large trees began to shake. [51] And loud as the burst of the thunder, the Kurus knew from that sound that it was Arjuna that drew with his hands the string of his best of bows from his car. And Uttara said, 'Thou, O best of Pandavas, art alone. These mighty car-warriors are many. How wilt thou vanquish in battle all these that are skilled in every kind of weapon? Thou, O son of Kunti, art without a follower, while the Kauravas have many. It is for this, O thou of mighty arms, that I stay beside thee, stricken with fear.' Bursting out into loud laughter, Partha said unto him, 'Be not afraid, O hero, what friendly follower had I while fighting with the mighty Gandharvas on the occasion of the Ghoshayatra? Who was my ally while engaged in the terrific conflict at Khandava against so many celestials and Danavas? Who was my ally when I fought, on behalf of the lord of the celestials against the mighty Nivatakavachas and the Paulomas! And who was my ally, O child, while I encountered in battle innumerable kings at the Swayamvara to the princess of Panchala? Trained in arms by the preceptor Drona, by Sakra, and Vaisravana, and Yama, and Varuna, and Agni, and Kripa, and Krishna of Madhu's race, and by the wielder of the Pinaka (Siva), why shall I not fight with these? Drive thou my car speedily, and let thy heart's fever be dispelled.'"
SECTION XLVI
"Vaisampayana said, 'Making Uttara his charioteer, and circumambulating the Sami tree, the son of Pandu set out taking all his weapons with him. And that mighty car-warrior set out with Uttara as the driver of his car, having taken down that banner with the lion's figure and deposited it at the foot of the Sami tree. And he hoisted on that car his own golden banner bearing the figure of an ape with a lion's tail, which was a celestial illusion contrived by Viswakarman himself. For, as soon, indeed, as he had thought of that gift of Agni, than the latter, knowing his wish, ordered those superhuman creatures (that usually sat there) to take their place in that banner. And furnished with a beautiful flag of handsome make, with quivers attached to it, and adored with gold, that excellent flag-staff of celestial beauty than quickly fell from the firmament on his car. [52] And beholding that banner arrived on his car, the hero circumambulated it (respectively). And then the ape-bannered Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased in leathern fences of the Iguana skin, and taking up his bow and arrows set out in a northernly direction. And that grinder of foes, possessed of great strength, then forcibly blew his large conch-shell, of thundering sound, capable of making the bristles of foes to stand on their ends. And at the sound of that conch, those steeds endued with swiftness dropped down on the ground on their knees. And Uttara also, greatly affrighted, sat down on the car. And thereupon the son of Kunti took the reins himself and raising the steeds, placed them in their proper positions. And embracing Uttara, he encouraged him also, saying, 'Fear not, O foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth. Why, O tiger among men, dost thou become so dispirited in the midst of foes? Thou must have heard before the blare of many conchs and the note of many trumpets, and the roar also of many elephants in the midst of ranks arrayed for battled. Why art thou, therefore, so dispirited and agitated and terrified by the blare of this conch, as if thou wert an ordinary person?'
"Uttara said, 'Heard have I the blare of many a conch and many a trumpet and the roar of many an elephant stationed in the battle-array, but never have I heard before the blare of such conch. Nor have I ever seen a banner like this. Never before have I heard also the twang of a bow such as this. Truly, sir, with the blare of this conch, the twang of this bow, the superhuman cries of the creatures stationed on this banner, and the battle of this car, my mind is greatly bewildered. My perception of the directions also is confused, and my heart is painfully afflicted. The whole firmament seemeth to me to have been covered by this banner, and everything seemeth to be hidden from my view! My ears also have been deafened by the twang of the Gandiva![53]
"Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and tightly catch hold of the bridles, for I will blow the conch again.'
"Vaisampayana said, 'Arjuna then blew his conch again, that conch which filled foes with grief and enhanced the joy of friends. And the sound was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. And Uttara once again sat down on the car, clinging to it in fear. And with the blare of the conch and the rattle of the car-wheels, and the twang of the Gandiva, the earth itself seemed to tremble. And beholding Uttara's fight, Dhananjaya began to comfort him again.'
"Meanwhile, Drona said, 'From the rattle of the car, and from the manner in which the clouds have enveloped the sky and the earth itself trembles, this warrior can be none else than Savyasachin. Our weapons do not shine, our steeds are dispirited, and our fires, though fed with fuel, do not blare up. All this is ominous. All our animals are setting up a frightful howl, gazing towards the sun. The crows are perching on our banners. All this is ominous. Yon vultures and kites on our right portend a great danger. That jackal also, running through our ranks, waileth dismally. Lo, it hath escaped unstruck. All this portends a heavy calamity. The bristles also of ye all are on their ends. Surely, this forebodes a great destruction of Kshatriyas in battle. Things endued with light are all pale; beasts and birds look fierce; and there are to be witnessed many terrific portents indicative of the destruction of Kshatriyas. And these omens forebode great havoc among ourselves. O king, thy ranks seem to be confounded by these blazing meteors, and thy animals look dispirited and seem to be weeping. Vultures and kites are wheeling all around thy troops. Thou shalt have to repent upon beholding thy army afflicted by Partha's arrows. Indeed, our ranks seem to have been already vanquished, for none is eager to go to fight. All our warriors are of pale face, and almost deprived of their senses. Sending the kine ahead we should stand here, ready to strike, with all our warriors arrayed in order of battle."
SECTION XLVII
"Vaisampayana said, 'King Duryodhana then, on the field of battle said unto Bhishma, and unto Drona--that tiger among warriors, and unto Kripa--that mighty car-warrior, these words, 'Both myself and Kama had said this unto the preceptors[54] I refer to the subject again, for I am not satisfied with having said it once. Even this was the pledge of the sons of Pandu that if defeated (at dice) they would reside to our knowledge in countries and woods for twelve years, and one more year unknown to us. That thirteenth year, instead of being over, is yet running. Vibhatsu, therefore, who is still to live undiscovered hath appeared before us. And if Vibhatsu hath come before the term of exile is at end, the Pandavas shall have to pass another twelve years in the woods. Whether it is due to forgetfulness (on their part) induced by desire of dominion, or whether it is a mistake of ours, it behoveth Bhishma to calculate the shortness or excess (of the promised period). When an object of desire may or may not be attained, a doubt necessarily attaches to one of the alternatives, and what is decided in one way often ends differently. [55] Even moralists are puzzled in judging of their own acts. [56] As regards ourselves, we have come hither to fight with the Matsyas and to seize their kine stationed towards the north. If, meanwhile, it is Arjuna that hath come, what fault can attach to us? We have come hither to fight against the Matsyas on behalf of the Trigartas; and as numerous were the acts represented unto us of the oppressions committed by the Matsyas. it was for this that we promised aid to the Trigartas who were overcome with fear. And it was agreed between us that they should first seize, on the afternoon of the seventh lunar day, the enormous wealth of kine that the Matsyas have, and that we should, at sunrise of the eighteen day of the moon, seize these kine when the king of the Matsyas would be pursuing those first seized. It may be that the Trigartas are now bringing a way the kine, or being defeated, are coming towards us for negotiating with the king of the Matsyas. Or, it may be, that having driven the Trigartas off, the king of the Matsyas, at the head of this people and his whole army of fierce warriors, appeareth on the scene and advanceth to make night-attacks upon us. It may be that some one leader among them, endued with mighty energy, is advancing for vanquishing us, or, it may be that the king himself of the Matsyas is come. But be it the king of the Matsyas or Vibhatsu, we must all fight him. Even this hath been our pledge. Why are all these of foremost car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's son,--now sitting on their cars, panic-stricken? At present there is nothing better than fighting. Therefore, make up your minds. If, for the cattle we have seized, an encounter takes place with the divine wielder himself of the thunderbolt or even with Yama, who is there that will be liable to reach Hastinapura? Pierced by the shafts (of the foe), how will the foot-soldiers, in flying through the deep forest with their backs on the field, escape with life, when escape for the cavalry is doubtful? Hearing these words of Duryodhana, Karna said, 'Disregarding the preceptor, make all arrangements. He knoweth well the intentions of the Pandavas and striketh terror in our hearts. I see that his affection for Arjuna is very great. Seeing him only coming, he chanteth his praises. Make ye such arrangements that our troops may not break. Everything is in confusion for Drona's having only heard the neigh of (Arjuna's) steeds. Make ye such arrangements that these troops, come to a distant land in this hot season and in the midst of this mighty forest, may not fall into confusion and be subjugated by the foe. The Pandavas are always the special favourites of the preceptor. The selfish Pandavas have stationed Drona amongst us. Indeed, he betrayeth himself by his speech. Who would ever extol a person upon hearing the neigh only of his steeds? Horses always neigh, whether walking or standing, the winds blow at all times; and Indra also always showereth rain. The roar of the clouds may frequently be heard. What hath Partha to do with these, and why is he to be praised for these? All this (on Drona's part), therefore, is due only to either the desire of doing good to Arjuna or to his wrath and hatred towards us. Preceptors are wise, and sinless, and very kind to all creatures. They, however, should never be consulted at times of peril. It is in luxurious palaces, and assemblies and pleasure-gardens, that learned men, capable of making speeches, seem to be in their place. Performing many wonderful things, in the assembly, it is there that learned men find their place, or even there where sacrificial utensils and their proper placing and washing are needed. In a knowledge of the lapses of others, in studying the characters of men, in the science of horses and elephants and cars, in treating the diseases of asses and camels and goats and sheeps and kine, in planning buildings and gateways, and in pointing out the defects of food and drink, the learned are truly in their own sphere. Disregarding learned men that extol the heroism of the foe, make ye such arrangements that the foe may be destroyed. Placing the kine securely, array the troops in order of battle. Place guards in proper places so that we may fight the foe.'"
SECTION XLVIII
"Karna said, 'I behold all these blessed ones, looking as if alarmed and panic-struck and unresolved and unwilling to fight. If he that is come is the king of the Matsyas or Vibhatsu, even I will resist him as the banks resist the swelling sea. Shot from my bow these straight and flying arrows, like gliding snakes, are all sure of aim. Discharged by my light hands, these keen-edged arrows furnished with golden wings shall cover Partha all over, like locusts shrouding a tree. Strongly pressed by these winged arrows, the bow-string will cause these my leathern fences to produce sounds that will be heard to resemble those of a couple of kettle-drums. Having been engaged in ascetic austerities for the (last) eight and five years, Vibhatsu will strike me but mildly in this conflict, and the son of Kunti having become a Brahmana endued with good qualities, hath thus become a fit person to quietly receive shafts by thousands shot by me. This mighty bowman is indeed, celebrated over the three worlds. I, too, am, by no means, inferior to Arjuna, that foremost of human beings. With golden arrows furnished with vulturine wings shot on all sides, let the firmament seem today to swarm with fire-flies. Slaying Arjuna in battle, I will discharge today that debt, difficult of repayments, but promised of old by me unto Dhritarashtra's son. When man is there, even amongst all the gods and the Asuras, that will endure to stand in the teeth of the straight arrows shot from my bow? Let my flying arrows, winged and depressed at the middle, present the spectacle of the coursing of the fire-flies through the welkin. Hard though he be as Indra's thunderbolt and possessed of the energy of the chief of the celestials, I will surely grind Partha, even as one afflicts an elephant by means of burning brands. A heroic and mighty car-warrior as he is, and the foremost of all wielders of weapons I shall seize the unresisting Partha, even like Garuda seizing a snake. Irresistible like fire, and fed by the fuel of swords, darts, and arrows, the blazing Pandava-fire that consumeth foes, will be extinguished even by myself who am like unto a mighty cloud incessantly dropping an arrowy shower,--the multitude of cars (I will lead) constituting its thunder, and the speed of my horses, the wind in advance. Discharged from my bow, my arrows like venomous snakes will pierce Partha's body, like serpent penetrating through an ant-hill. Pierced with well-tempered and straight shafts endued with golden wings and great energy, behold ye today the son of Kunti decked like a hill covered with Karnikara flowers. Having obtained weapons from that best of ascetics--the son of Jamadagni, I would, relying on their energy, fight with even the celestials. Struck with my javelin, the ape stationed on his banner-top shall fall down today on the ground, uttering terrible cries. The firmament will today be filled with the cries of the (super-human) creatures stationed in the flagstaff of the foe, and afflicted by me, they will fly away in all directions. I shall today pluck up by the roots the long-existing dart in Duryodhan's heart by throwing Arjuna down from his car. The Kauravas will today behold Partha with his car broken, his horses killed, his valour gone, and himself sighing like a snake. Let the Kauravas, following their own will go away taking this wealth of kine, or, if they wish, let them stay on their cars and witness my combat.'"
SECTION XLIX
"Kripa said, 'O Radheya, thy crooked heart always inclineth to war. Thou knowest not the true nature of things; nor dost thou take into account their after-consequences. There are various kinds of expedients inferrable from the scriptures. Of these, a battle hath been regarded by those acquainted with the past, as the most sinful. It is only when time and place are favourable that military operations can lead to success. In the present instance, however, the time being unfavourable, no good results will be deprived. A display of prowess in proper time and place becometh beneficial. It is by the favourableness or otherwise (of time and place) that the opportuneness of an act is determined. Learned men can never act according to the ideas of a car-maker. Considering all this, an encounter with Partha is not advisible for us. Alone he saved the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led the life of a Brahmacharin for five years (on the breast of Himavat). Taking up Subhadra on his car, alone he challenged Krishna to single combat. Alone he fought with Rudra who stood before him as a forester. It was in this very forest that Partha rescued Krishna while she was being taken away (by Jayadratha). It is he alone that hath, for five years, studied the science of weapons under Indra. Alone vanquishing all foes he hath spread the fame of the Kurus. Alone that chastiser of foes vanquished in battle Chitrasena, the king of the Gandharvas and in a moment his invincible troops also. Alone he overthrew in battle the fierce Nivatakavachas and the Kalakhanchas, that were both incapable of being slain by the gods themselves. What, however, O Kama, hath been achieved by thee single-handed like any of the sons of Pandu, each of whom had alone subjugated many lords of earth? Even Indra himself is unfit to encounter Partha in battle. He, therefore, that desireth to fight with Arjuna should take a sedative. As to thyself, thou desirest to take out the fangs of an angry snake of virulent poison by stretching forth thy right hand and extending thy forefinger. Or, wandering alone in the forest thou desirest to ride an infuriate elephant and go to a boar without a hook in hand. Or, rubbed over with clarified butter and dressed in silken robes, thou desirest to pass through the midst of a blazing fire fed with fat and tallow and clarified butter. Who is there that would, binding his own hands and feet and tying a huge stone unto his neck, cross the ocean swimming with his bare arms? What manliness is there in such an act? O Kama, he is a fool that would, without, skill in weapons and without strength, desire to fight with Partha who is so mighty and skilled in weapons? Dishonestly deceived by us and liberated from thirteen years' exile, will not the illustrious hero annihilate us? Having ignorantly come to a place where Partha lay concealed like fire hidden in a well, we have, indeed, exposed to a great danger. But irresistible though he be in battle, we should fight against him. Let, therefore, our troops, clad in mail, stand here arrayed in ranks and ready to strike. Let Drona and Duryodhana and Bhishma and thyself and Drona's son and ourselves, all fight with the son of Pritha. Do not O Kama, act so rashly as to fight alone. If we six car-warriors be united, we can then be a match for and fight with that son of Pritha who is resolved to fight and who is as fierce as the wielder of the thunderbolt. Aided by our troops arrayed in ranks, ourselves--great bowmen--standing carefully will fight with Arjuna even as the Danavas encounter Vasava in battle.'"
SECTION L
"Aswatthaman said, 'The kine, O Karna, have not yet been won, nor have they yet crossed the boundary (of their owner's dominions), nor have they yet reached Hastinapura. Why dost thou, therefore, boast of thyself? Having won numerous battles, and acquired enormous wealth, and vanquished hostile hosts, men of true heroism speak not a word of their prowess. Fire burneth mutely and mutely doth the sun shine. Mutely also doth the Earth bear creatures, both mobile and immobile. The Self-existent hath sanctioned such offices for the four orders that having recourse to them each may acquire wealth without being censurable. A Brahmana, having studied the Vedas, should perform sacrifices himself, and officiate at the sacrifices of others. And a Kshatriya, depending upon the bow, should perform sacrifices himself but should never officiate at the sacrifices of others. And of Vaisya, having earned wealth, should cause the rites enjoined in the Vedas to be performed for himself. A Sudra should always wait upon and serve the other three orders. As regards those that live by practising the profession of flowers and vendors of meat, they may earn wealth by expedients fraught with deceit and fraud. Always acting according to the dictates of the scriptures, the exalted sons of Pandu acquired the sovereignty of the whole earth, and they always act respectfully towards their superiors, even if the latter prove hostile to them. What Kshatriya is there that expressed delight at having obtained a kingdom by means of dice, like this wicked and shameless son of Dhritarashtra? Having acquired wealth in this way by deceit and fraud like a vendor of meat, who that is wise boast of it? In what single combat didst thou vanquish Dhananjaya, or Nakula, or Sahadeva, although thou hast robbed them of their wealth? In what battle didst thou defeat Yudhishthira, or Bhima that foremost of strong men? In what battle was Indraprastha conquered by thee? What thou hast done, however, O thou of wicked deeds, is to drag that princess to court while she was ill and had but one raiment on? Thou hast cut the mighty root, delicate as the sandal, of the Pandava tree. Actuated by desire of wealth, when thou madest the Pandavas act as slaves, rememberest thou what Vidura said! We see that men and others, even insects and ants, show forgiveness according to their power of endurance. The son of Pandu, however, is incapable of forgiving the sufferings of Draupadi. Surely, Dhananjaya cometh here for the destruction of the sons of Dhritarashtra. It is true, affecting great wisdom, thou art for making speeches but will not Vibhatsu, that slayer of foes, exterminate us all! If it be gods, or Gandharvas or Asuras, or Rakshasas, will Dhananjaya the son of Kunti, desist to fight from panic? Inflamed with wrath upon whomsoever he will fall, even him he will overthrow like a tree under the weight of Garuda! Superior to thee in prowess, in bowmanship equal unto the lord himself of the celestials, and in battle equal unto Vasudeva himself, who is there that would not praise Partha? Counteracting celestial weapons with celestial, and human weapons with human, what man is a match for Arjuna? Those acquainted with the scriptures declare that a disciple is no way inferior to a son, and it is for this that the son of Pandu is a favourite of Drona. Employ thou the means now which thou hadst adopted in the match at dice,--the same means, viz., by which thou hadst subjugated Indraprastha, and the same means by which thou hadst dragged Krishna to the assembly! This thy wise uncle, fully conversant with the duties of the Kshatriya order--this deceitful gambler Sakuni, the prince of Gandhara, let him fight now! The Gandiva, however, doth not cast dice such as the Krita or the Dwapara, but it shooteth upon foes blazing and keen-edged shafts by myriads. The fierce arrows shot from the Gandiva, endued with great energy and furnished with vulturine wings, car, pierce even mountains. The destroyer of all, named Yama, and Vayu, and the horse-faced Agni, leave some remnant behind, but Dhananjaya inflamed with wrath never doth so. As thou hadst, aided by thy uncle, played a dice in the assembly so do fight in this battle protected by Suvala's son. Let the preceptor, if he chooses fight; I shall not, however, fight with Dhananjaya. We are to fight with the king of the Matsyas, if indeed, he cometh in the track of the kine.'"
SECTION LI
"Bhishma said, 'Drona's son observeth well, and Kripa, too observeth rightly. As for Kama, it is only out of regard for the duties of the Kshatriya order that he desireth to fight. No man of wisdom can blame the preceptor. I, however, am of opinion that fight we must, considering both the time and the place. Why should not that man be bewildered who hath five adversaries effulgent as five suns, who are heroic combatants and who have just emerged from adversity? Even those conversant with morality are bewildered in respect of their own interests. It is for this, O king, that I tell thee this, whether my words be acceptable to you or not. What Karna said unto thee was only for raising our (drooping) courage. As regards thyself, O preceptor's son, forgive everything. The business at hand is very grave. When the son of Kunti hath come, this is not the time for quarrel. Everything should now be forgiven by thyself and the preceptor Kripa. Like light in the sun, the mastery of all weapons doth reside in you. As beauty is never separated from Chandramas, so are the Vedas and the Brahma weapon both established in you. It is often seen that the four Vedas dwell in one object and Kshatriya attributes in another. We have never heard of these two dwelling together in any other person than the preceptor of the Bharata race and his son. Even this is what I think. In the Vedantas, in the Puranas, and in old histories, who save Jamadagni, O king, would be Drona's superior? A combination of the Brahma weapon with the Vedas,--this is never to be seen anywhere else. O preceptor's son, do thou forgive. This is not the time for disunion. Let all of us, uniting, fight with Indra's son who hath come. Of all the calamities that may befall an army that have been enumerated by men of wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna's virtues. The virtues of even an enemy should be admitted, while the faults of even one's preceptor may be pointed out; therefore one should, to the best of his power, declare the merits of a son or a disciple.'
"Duryodhana said, 'Let the preceptor grant his forgiveness and let peace be restored. If the preceptor be at one with us, whatever should be done (in view of the present emergency) would seem to have been already done.'
"Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama and Kripa, and the high-souled Bhishma pacified Drona.'
"Drona said, 'Appeased I have already been at the words first spoken by Bhishma, the son of Santanu. Let such arrangements be made that Partha may not be able to approach Duryodhana in battle. And let such arrangements be made that king Duryodhana may not be captured by the foe, in consequence either of his rashness or want of judgment. Arjuna hath not, to be sure, revealed himself before the expiry of the term of exile. Nor will he pardon this act (of ours) today, having only recovered the kine. Let such arrangements, therefore, be made that he may not succeed in attacking Dhritarashtra's son and defeating our troops. Like myself (who am doubtful of the completion of period of exile) Duryodhana also had said so before. Bearing it in mind, it behoveth the son of Ganga to say what is true.'"
SECTION LII
"Bhishma said, 'The wheel of time revolves with its divisions, viz., with Kalas and Kasthas and Muhurtas and days and fortnights and months and constellations and planets and seasons and years. In consequence of their fractional excesses and the deviations of also of the heavenly bodies, there is an increase of two months in every five years. It seems to me that calculating this wise, there would be an excess of five months and twelve nights in thirteen years. Everything, therefore, that the sons of Pandu had promised, hath been exactly fulfilled by them. Knowing this to be certain, Vibhatsu hath made his appearance. All of them are high-souled and fully conversant with the meanings of the scriptures. How would they deviate from virtue that have Yudhishthira for their guide? The sons of Kunti do not yield to temptation. They have achieved a difficult feat. If they had coveted the possession of their kingdom by unfair means, then those descendants of the Kuru race would have sought to display their prowess at the time of the match at dice. Bound in bonds of virtue, they did not deviate from the duties of the Kshatriya order. He that will regard them to have behaved falsely will surely meet with defeat. The sons of Pritha would prefer death to falsehood. When the time, however, comes, those bulls among men--the Pandava's--endued with energy like that of Sikra, would not give up what is theirs even if it is defended by the wielder himself of the thunderbolt. We shall have to oppose in battle the foremost of all wielders of weapons. Therefore, let such advantageous arrangements as have the sanction of the good and the honest be now made without loss of time so that our possessions may not be appropriated by the foe. O king of kings, O Kaurava, I have never seen a battle in which one of the parties could say,--we are sure to win. When a battle occurs, there must be victory or defeat, prosperity or adversity. Without doubt, a party to a battle must have either of the two. Therefore, O king of kings, whether a battle be now proper or not consistent with virtue or not, make thy arrangements soon, for Dhananjaya is at hand.'
"Duryodhana said, 'I will not, O grandsire, give back the Pandavas their kingdom. Let every preparation, therefore, for battle be made without delay.'
"Bhishma said, 'Listen to what I regard as proper, if it pleases thee. I should always say what is for thy good, O Kaurava. Proceed thou towards the capital, without loss of time, taking with thee a fourth part of the army. And let another fourth march, escorting the kine. With half the troops we will fight the Pandava. Myself and Drona, and Karna and Aswatthaman and Kripa will resolutely withstand Vibhatsu, or the king of the Matsyas, or Indra himself, if he approaches. Indeed, we will withstand any of these like the bank withstanding the surging sea.'
"Vaisampayana continued, 'These words spoken by the high-souled Bhishma were acceptable to them, and the king of the Kauravas acted accordingly without delay. And having sent away the king and then the kine, Bhishma began to array the soldiers in order of battle. And addressing the preceptor, he said, 'O preceptor, stand thou in the centre, and let Aswatthaman stand on the left, and let the wise Kripa, son of Saradwata, defend the right wing, and let Karna of the Suta caste, clad in mail, stand in the van. I will stand in the rear of the whole army, protecting it from that point.'"
SECTION LIII
"Vaisampayana said, 'After the Kauravas, O Bharata, had taken their stand in this order, Arjuna, filling the air with the rattle and din of his car, advanced quickly towards them. And the Kurus beheld his banner-top and heard the rattle and din of his car as also the twang of the Gandiva stretched repeatedly by him. And noting all this, and seeing that great car-warrior--the wielder of the Gandiva--come, Drona spoke thus, 'That is the banner-top of Partha which shineth at a distance, and this is the noise of his car, and that is the ape that roareth frightfully. Indeed, the ape striketh terror in the troops. And there stationed on that excellent car, the foremost of car-warriors draweth that best of bows, the Gandiva, whose twang is as loud as the thunder. Behold, these two shafts coming together fall at my feet, and two others pass off barely touching my ears. Completing the period of exile and having achieved many wonderful feats, Partha saluteth me and whispereth in my ears. Endued with wisdom and beloved of his relatives, this Dhananjaya, the son of Pandu, is, indeed, beheld by us after a long time, blazing with beauty and grace. Possessed of car and arrows, furnished with handsome fences and quiver and conch and banner and coat of mail, decked with diadem and scimitar and bow, the son of Pritha shineth like the blazing (Homa) fire surrounded with sacrificial ladles and fed with sacrificial butter.'
"Vaisampayana continued, 'Beholding the Kurus ready for battle, Arjuna addressing Matsya's son in words suitable to the occasion, said, 'O charioteer, restrain thou the steeds at such a point whence my arrows may reach the enemy. Meanwhile, let me see, where, in the midst of this army, is that vile wretch of the Kuru race. Disregarding all these, and singling out that vainest of princes I will fall upon his head, for upon the defeat of that wretch the others will regard themselves as defeated. There standeth Drona, and thereafter him his son. And there are those great bowmen--Bhishma and Kripa and Kama. I do not see, however, the king there. I suspect that anxious to save his life, he retreateth by the southern road, taking away with him the kine. Leaving this array of car-warriors, proceed to the spot where Suyodhana is. There will I fight, O son of Virata, for there the battle will not be fruitless, Defeating him I will come back, taking away the kine.'
"Vaisampayana continued, 'Thus addressed, the son of Virata restrained the steeds with an effort and turned them by a pull at the bridle from the spot where those bulls of the Kuru race were, and urged them on towards the place where Duryodhana was. And as Arjuna went away leaving that thick array of cars, Kripa, guessing his intention, addressed his own comrades, saying, 'This Vibhatsu desireth not to take up his stand at a spot remote from the king. Let us quickly fall upon the flanks of the advancing hero. When inflamed with wrath, none else, unassisted, can encounter him in battle save the deity of a thousand eyes, or Krishna the son of Devaki. Of what use to us would the kine be or this vast wealth also, if Duryodhana were to sink, like a boat, in the ocean of Partha?' Meanwhile, Vibhatsu, having proceeded towards that division of the army, announced himself speedily by name, and covered the troops with his arrows thick as locusts. And covered with those countless shafts shot by Partha, the hostile warriors could not see anything, the earth itself and the sky becoming overwhelmed therewith. And the soldiers who had been ready for the fight were so confounded that none could even the flee from the field. And beholding the light-handedness of Partha they all applauded it mentally. And Arjuna then blew his conch which always made the bristles of the foe stand erect. And twanging his best of bows, he urged the creatures on his flagstaff to roar more frightfully. And at the blare of his conch and the rattle of his car-wheels, and the twang of the Gandiva, and the roar of the superhuman creatures stationed on his flagstaff, the earth itself began to tremble. And shaking their upraised tails and lowing together, the kine turned back, proceeding along the southern road.'"
SECTION LIV
"Vaisampayana said, 'Having disorganised the hostile host by force and having recovered the kine, that foremost of bowmen, desirous of fighting again, proceeded towards Duryodhana. And beholding the kine running wild towards the city of the Matsyas, the foremost warriors of the Kurus regarded Kiritin to have already achieved success. And all of a sudden they fell upon Arjuna who was advancing towards Duryodhana. And beholding their countless divisions firmly arrayed in order of battle with countless banners waving over them, that slayer of foes, addressing the son of the king of the Matsyas, said, 'Urge on, to the best of their speed by this road, these white steeds decked with golden bridles. Strive thou well, for I would approach this crowd of Kuru lions. Like an elephant desiring an encounter with another, the Suta's son of wicked soul eagerly desireth a battle with me. Take me, O prince, to him who hath grown so proud under the patronage of Duryodhana. Thus addressed, the son of Virata by means of those large steeds endued with the speed of the wind and furnished with golden armour, broke that array of cars and took the Pandava into the midst of the battle-field. And seeing this those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and Jaya, desirous of aiding Karna, rushed with arrows and long shafts, towards the advancing hero of Bharata's race. Then that foremost of men, inflamed with wrath, began to consume by means of fiery arrows shot from his bow, that array of cars belonging to those bulls among the Kurus, like a tremendous conflagration consuming a forest. Then, when the battle began to rage furiously, the Kuru hero, Vikarna, mounted on his car, approached that foremost of car-warriors, Partha, the younger brother of Bhima,--showering upon him terrible shafts thick and long. Then cutting Vikarna's bow furnished with a tough string and horns overlaid with gold, Arjuna cut off his flagstaff. And Vikarna, beholding his flagstaff cut off, speedily took to flight. And after Vikarna's flight, Satruntapa, unable to repress his ire, began to afflict Partha, that obstructer of foes and achiever of super-human feats, by means of a perfect shower of arrows. And drowned, as it were, in the midst of the Kuru-array, Arjuna, pierced by that mighty car-warrior,--king Satruntapa--pierced the latter in return with five and then slew his car-driver with ten shafts, and pierced by that bull of the Bharata race with an arrow capable of cleaving the thickest coat of mail, Satruntapa fell dead on the field of battle, like a tree from a mountain-top torn up by the wind. And those brave bulls among men, mangled in battle by that braver bull among men, began to waver and tremble like mighty forests shaken by the violence of the wind that blows at the time of the universal dissolution. And struck in battle by Partha, the son of Vasava, those well-dressed heroes among men--those givers of wealth endued with the energy of Vasava--defeated and deprived of life, began to measure their lengths on the ground, like full-grown Himalayan elephants clad in mails of black steel decked with gold. And like unto a raging fire consuming a forest at the close of summer, that foremost of men, wielding the Gandiva, ranged the field in all directions, slaying his foes in battle thus. And as the wind rangeth at will, scattering masses of clouds and fallen leaves in the season of spring, so did that foremost of car-warriors--Kiritin--ranged in that battle, scattering all his foes before him. And soon slaying the red steeds yoked unto the car of Sangramajit, the brother of Vikatana's son, that hero decked in diadem and endued with great vigour then cut off his antagonist's head by a crescent-shaped arrow. And when his brother was slain, Vikartana's son of the Suta caste, mustering all his prowess, rushed at Arjuna, like a huge elephant with out-stretched tusks, or like a tiger at a mighty bull. And the son of Vikarna quickly pierced the son of Pandu with twelve shafts and all his steeds also in every part of their bodies and Virata's son too in his hand. And rushing impetuously against Vikarna's son who was suddenly advancing against him, Kiritin attacked him fiercely like Garuda of variegated plumage swooping down upon a snake. And both of them were foremost of bowmen, and both were endued with great strength, and both were capable of slaying foes. And seeing that an encounter was imminent between them, the Kauravas, anxious to witness it, stood aloof as lookers on. And beholding the offender Karna, the son of Pandu, excited to fury, and glad also at having him, soon made him, his horses, his car, and car-driver invisible by means of a frightful shower of countless arrows. And the warriors of the Bharatas headed by Bhishma, with their horses, elephants, and cars, pierced by Kiritin and rendered invisible by means of his shafts, their ranks also scattered and broken, began to wail aloud in grief. The illustrious and heroic Karna, however counteracting with numberless arrows of his own those shafts by Arjuna's hand, soon burst forth in view with bow and arrows like a blazing fire. And then there arose the sound of loud clapping of hands, with the blare of conchs and trumpets and kettle-drums made by the Kurus while they applauded Vikartana's son who filled the atmosphere with the sound of his bow-string flapping against his fence. And beholding Kiritin filling the air with the twang of Gandiva, and the upraised tail of the monkey that constituted his flag and that terrible creature yelling furiously from the top of his flagstaff, Karna sent forth a loud roar. And afflicting by means of his shafts, Vikartana's son along with his steeds, car and car-driver, Kiritin impetuously poured an arrowy shower on him, casting his eyes on the grandsire and Drona and Kripa. And Vikartana's son also poured upon Partha a heavy shower of arrows like a rain-charged cloud. And the diadem-decked Arjuna also covered Karna with a thick down-pour of keen-edged shafts. And the two heroes stationed on their cars, creating clouds of keen-edged arrows in a combat carried on by means of countless shafts and weapons, appeared to the spectators like the sun and the moon covered by clouds, and the light-handed Karna, unable to bear the sight of the foe, pierced the four horses of the diadem-decked hero with whetted arrows, and then struck his car-driver with three shafts, and his flagstaff also with three. Thus struck, that grinder of all adversaries in battle, that bull of the Kuru race, Jishnu wielding the Gandiva, like a lion awaked from slumber, furiously attacked Kama by means of straight-going arrows. And afflicted by the arrowy shower (of Karna), that illustrious achiever of super-human deeds soon displayed a thick shower of arrows in return. And he covered Karna's car with countless shafts like the sun covering the different worlds with rays. And like a lion attacked by an elephant, Arjuna, taking some keen crescent-shaped arrows from out of his quiver and drawing his bow to his ear, pierced the Suta's son on every part of his body. And that grinder of foes pierced Karna's arms and thighs and head and forehead and neck and other principal parts of his body with whetted shafts endued with the impetuosity of the thunderbolt and shot from the Gandiva in battle. And mangled and afflicted by the arrows shot by Partha the son of Pandu, Vikartana's son, quitted the van of battle, and quickly took to flight, like one elephant vanquished by another.'"
SECTION LV
"Vaisampayana said, 'After the son of Radha had fled from the field, other warriors headed by Duryodhana, one after another, fell upon the son of Pandu with their respective divisions. And like the shore withstanding the fury of the surging sea, that warrior withstood the rage of that countless host rushing towards him, arrayed in order of battle and showering clouds of arrows. And that foremost of car-warriors, Kunti's son Vibhatsu of white steeds, rushed towards the foe, discharging celestial weapons all the while. Partha soon covered all the points of the horizon with countless arrows shot from the Gandiva, like the sun covering the whole earth with his rays. And amongst those that fought on cars and horses and elephants, and amongst the mail-clad foot-soldiers, there was none that had on his body a space of even two finger's breadth unwounded with sharp arrows. And for his dexterity in applying celestial weapons, and for the training of the steeds and the skill of Uttara, and for the coursing of his weapons, and his prowess and light-handedness, people began to regard Arjuna as the fire that blazeth forth during the time of the universal dissolution for consuming all created things. And none amongst the foe could cast his eyes on Arjuna who shone like a blazing fire of great effulgence. And mangled by the arrows of Arjuna, the hostile ranks looked like newly-risen clouds on the breast of a hill reflecting the solar rays, or like groves of Asoka trees resplendent with clusters of flowers. Indeed, afflicted by the arrows of Partha, the soldiers looked like these, or like a beautiful garland whose flowers gradually wither and drop away: And the all-pervading wind bore on its wings in the sky the torn flags and umbrellas of the hostile host. And affrighted at the havoc amongst their own ranks, the steeds fled in all directions, freed from their yokes by means of Partha's arrows and dragging after them broken portions of cars and elephants, struck on their ears and ribs and tusks and nether lips and other delicate parts of the body, began to drop down on the battle-field. And the earth, bestrewn in a short time with the corpses of elephants belonging to the Kauravas, looked like the sky overcast with masses of black clouds. And as that fire of blazing flames at the end of the yuga consumeth all perishable things of the world, both mobile and immobile, so did Partha, O king, consumeth all foes in battle. And by the energy of his weapons and the twang of his bow, and the preter-natural yells of the creatures stationed on his flagstaff, and the terrible roar of the monkey, and by the blast of his conch, that mighty grinder of foes, Vibhatsu, struck terror into the hearts of all the troops of Duryodhana. And the strength of every hostile warrior seemed, as it were, to be levelled to the dust at the very sight of Arjuna. And unwilling to commit the daring act of sin of slaying them that were defenceless, Arjuna suddenly fell back and attacked the army from behind by means of clouds of keen-edged arrows proceeding towards their aims like hawks let off by fowlers. And he soon covered the entire welkin with clusters of blood-drinking arrows. And as the (infinite) rays of the powerful sun, entering a small vessel, are contracted within it for want of space, so the countless shafts of Arjuna could not find space for their expansion even within the vast welkin. Foes were able to behold Arjuna's car, when near, only once, for immediately after, they were with their horses, sent to the other world. And as his arrows unobstructed by the bodies of foes always passed through them, so his car, unimpeded by hostile ranks, always passed through the latter. And, indeed, he began to toss about and agitate the hostile troops with great violence like the thousand-headed Vasuki sporting in the great ocean. And as Kiritin incessantly shot his shafts, the noise of the bow-string, transcending every sound, was so loud that the like of it had never been heard before by created beings. And the elephants crowding the field, their bodies pierced with (blazing) arrows with small intervals between looked like black clouds coruscated with solar rays. And ranging in all directions and shooting (arrows) right and left, Arjuna's bow was always to be seen drawn to a perfect circle. And the arrows of the wielder of the Gandiva never fell upon anything except the aim, even as the eye never dwelleth on anything that is not beautiful. And as the track of a herd of elephants marching through the forest is made of itself, so was the track was made of itself for the car of Kiritin. And struck and mangled by Partha, the hostile warriors thought that,--Verily, Indra himself, desirous of Partha's victory, accompanied by all the immortals is slaying us! And they also regarded Vijaya, who was making a terrible slaughter around, to be none else than Death himself who having assumed the form of Arjuna, was slaying all creatures. And the troops of the Kurus, struck by Partha, were so mangled and shattered that the scene looked like the achievement of Partha himself and could be compared with nothing else save what was observable in Partha's combats. And he severed the heads of foes, even as reapers cut off the tops of deciduous herbs. And the Kurus all lost their energy owing to the terror begot of Arjuna. And tossed and mangled by the Arjuna-gale, the forest of Arjuna's foes reddened the earth with purple secretions. And the dust mixed with blood, uplifted by the wind, made the very rays of the sun redder still. And soon the sun-decked sky became so red that it looked very much like the evening. Indeed, the sun ceaseth to shed his rays as soon as he sets, but the son of Pandu ceased not to shoot his shafts. And that hero of inconceivable energy overwhelmed, by means of all celestial weapons, all the great bowmen of the enemy, although they were possessed of great prowess. And Arjuna then shot three and seventy arrows of sharp points at Drona, and ten at Dussaha and eight at Drona's son, and twelve at Dussasana, and three at Kripa, the son of Saradwat. And that slayer of foes pierced Bhishma, the son of Santanu, with arrows, and king Duryodhana with a hundred. And, lastly, he pierced Karna in the ear with a bearded shaft. And when that great bowmen Karna, skilled in all weapons, was thus pierced, and his horses and car and car-driver were all destroyed, the troops that supported him began to break. And beholding those soldiers break and give way the son of Virata desirous of knowing Partha's purpose, addressed him on the field of battle, and said, 'O Partha, standing on this beautiful car, with myself as charioteer, towards which division shall I go? For, commanded by thee, I would soon take thee thither.'
"Arjuna replied, 'O Uttara, yonder auspicious warrior whom thou seest cased in coat of tiger-skin and stationed on his car furnished with a blue-flag and drawn by red steeds, is Kripa. There is to be seen the van of Kripa's division. Take me thither. I shall show that great bowman my swift-handedness in archery. And that warrior whose flag beareth the device of an elegant water-pot worked in gold, is the preceptor Drona--that foremost of all wielders of weapons. He is always an object of regard with me, as also with all bearers of arms. Do thou, therefore, circumambulate that great hero cheerfully. Let us bend our heads there, for that is the eternal virtue. If Drona strikes my body first, then I shall strike him, for then he will not be able to resent it. There, close to Drona, that warrior whose flag beareth the device of a bow, is the preceptor's son, the great car-warrior Aswatthaman, who is always an object of regard with me as also with every bearer of arms. Do thou, therefore, stop again and again, while thou comest by his car. There, that warrior who stayeth on his car, cased in golden mail and surrounded by a third part of the army consisting of the most efficient troops, and whose flag beareth the device of an elephant in a ground of gold, is the illustrious king Duryodhana, the son of Dhritarashtra. O hero, take before him this thy car that is capable of grinding hostile cars. This king is difficult of being vanquished in battle and is capable of grinding all foes. He is regarded as the first of all Drona's disciples in lightness of hand. I shall, in battle, show him my superior swiftness in archery. There, that warrior whose flag beareth the device of a stout chord for binding elephants, is Karna, the son of Vikartana, already known to thee. When thou comest before that wicked son of Radha, be thou very careful, for he always challengeth me to an encounter. And that warrior whose flag is blue and beareth the device of five stars with a sun (in the centre), and who endued with great energy stayeth on his car holding a huge bow in hand and wearing excellent fences, and over whose head is an umbrella of pure white, who standeth at the head of a multitudinous array of cars with various flags and banners like the sun in advance of masses of black clouds, and whose mail of gold looks bright as the sun or the moon, and who with his helmet of gold striketh terror into my heart, is Bhishma, the son of Santanu and the grandsire of us all. Entertained with regal splendour by Duryodhana, he is very partial and well-affected towards that prince. Let him be approached last of all, for he may, even now, be an obstacle to me. While fighting with me, do thou carefully guide the steeds. Thus addressed by him, Virata's son, O king, guided Savyasachin's car with great alacrity towards the spot where Kripa stood anxious to fight.'"
SECTION LVI
"Vaisampayana said, 'And the ranks of those fierce bowmen, the Kurus, looked like masses of clouds in the rainy season drifting before a gentle wind. And close (to those ranks of foot-soldiers) stood the enemy's horses ridden by terrible warriors. And there were also elephants of terrible mien, looking resplendent in beautiful armour, ridden by skilled combatants and urged on with iron crows and hooks. And, O king, mounted on a beautiful car, Sakra came there accompanied by the celestials,--the Viswas and Maruts. And crowded with gods, Yakshas, Gandharvas and Nagas, the firmament looked as resplendent as it does when bespangled with the planetary constellation in a cloudless night. And the celestials came there, each on his own car, desirous of beholding the efficacy of their weapons in human warfare, and for witnessing also the fierce and mighty combat that would take place when Bhishma and Arjuna would meet. And embellished with gems of every kind and capable of going everywhere at the will of the rider, the heavenly car of the lord of the celestials, whose roof was upheld by a hundred thousand pillars of gold with (a central) one made entirely of jewels and gems, was conspicuous in the clear sky. And there appeared on the scene three and thirty gods with Vasava (at their head), and (many) Gandharvas and Rakshasas and Nagas and Pitris, together with the great Rishis. And seated on the car of the lord of the celestials, appeared the effulgent persons of king, Vasumanas and Valakshas and Supratarddana, and Ashtaka and Sivi and Yayati and Nahusha and Gaya and Manu and Puru and Raghu and Bhanu and Krisaswa and Sagara and Nala. And there shone in a splendid array, each in its proper place the cars of Agni and Isa and Soma and Varuna and Prajapati and Dhatri and Vidhatri and Kuvera and Yama, and Alamvusha and Ugrasena and others, and of the Gandharva Tumburu. And all the celestials and the Siddhas, and all the foremost of sages came there to behold that encounter between Arjuna and the Kurus. And the sacred fragrance of celestial garlands filled the air like that of blossoming woods at the advent of spring. And the red and reddish umbrellas and robes and garlands and chamaras of the gods, as they were stationed there, looked exceedingly beautiful. And the dust of the earth soon disappeared and (celestial) effulgence lit up everything. And redolent of divine perfumes, the breeze began to soothe the combatants. And the firmament seemed ablaze and exceedingly beautiful, decked with already arrived and arriving cars of handsome and various make, all illumined with diverse sorts of jewels, and brought thither by the foremost of the celestials. And surrounded by the celestials, and wearing a garland of lotuses and lilies the powerful wielder of the thunderbolt looked exceedingly beautiful on his car. And the slayer of Vala, although he steadfastly gazed at his son on the field of battle, was not satiated with such gazing,'"
SECTION LVII
"Vaisampayana said, 'Beholding the army of the Kurus arrayed in order of battle, that descendant of the Kuru race, Partha, addressing Virata's son, said, 'Do thou proceed to the spot where Kripa, the son of Saradwat, is going by the southern side of that car whose flag is seen to bear the device of a golden altar.'
"Vaisampayana continued, 'Hearing these words of Dhananjaya, the son of Virata urged, without a moment's delay, those steeds of silvery hue decked in golden armour. And making them adopt, one after another, every kind of the swifter paces, he urged those fiery steeds resembling the moon in colour. And versed in horse-lore, Uttara, having approached the Kuru host, turned back those steeds endued with the speed of the wind. And skilled in guiding vehicles, the prince of Matsya, sometimes wheeling about, and sometimes proceeding in circular mazes, and sometimes turning to the left, began to be wilder the Kurus. And wheeling round, the intrepid and mighty son of Virata at last approached the car of Kripa, and stood confronting him. Then announcing his own name, Arjuna powerfully blew that best of conchs called Devadatta, of loud blare. And blown on the field of battle by the mighty Jishnu, the blare of that conch was heard like the splitting of a mountain. And seeing that the conch did not break into a hundred fragments when blown by Arjuna, the Kurus with all their warriors began to applaud it highly. And having reached the very heavens, that sound coming back was heard even like the crash of the thunderbolt hurled by Maghavat on the mountain breast. Thereupon that heroic and intrepid and mighty car-warrior, Saradwat's son Kripa, endued with strength and prowess, waxing wroth at Arjuna, and unable to bear that sound and eager for fight, took up his own sea-begotten conch and blew it vehemently. And filling the three worlds with that sound, that foremost of car-warriors took up a large bow and twanged the bow-string powerfully. And those mighty car-warriors, equal unto two suns, standing opposed to each other, shone like two masses of autumnal clouds. Then Saradwat's son quickly pierced Partha, that slayer of hostile heroes, with ten swift and whetted arrows capable of entering into the very vitals. And Pritha's son also, on his part, drawing that foremost of weapons, the Gandiva, celebrated over the world, shot innumerable iron-arrows, all capable of penetrating into the very core of the body. Thereupon Kripa, by means of whetted shafts, cut into hundreds and thousands of fragments, those blood-drinking arrows of Partha before they could come up. Then that mighty car-warrior, Partha also, in wrath displaying various manoeuvres, covered all sides with a shower of arrows. And covering the entire welkin with his shafts, that mighty warrior of immeasurable soul, the son of Pritha, enveloped Kripa with hundred of shafts. And sorely afflicted by those whetted arrows resembling flames of fire, Kripa waxed wroth and quickly afflicting the high-souled Partha of immeasurable prowess with ten thousand shafts, set up on the field of battle a loud roar. Then the heroic Arjuna quickly pierced the four steeds of his adversary with four fatal arrows shot from the Gandiva, sharp and straight, and furnished with golden wings. And pierced by means of those whetted arrows resembling flames of fire those steeds suddenly reared themselves, and in consequence Kripa reeled off his place. And seeing Gautama thrown off his place, the slayer of hostile heroes, the descendant of the Kuru race, out of regard for his opponent's dignity, ceased to discharge his shafts at him. Then regaining his proper place, Gautama quickly pierced Savyasachin with ten arrows furnished with feathers of the Kanka bird. Then with a crescent-shaped arrow of keen edge, Partha cut off Kripa's bow and leathern fences. And soon Partha cut off Kripa's coat of mail also by means of arrows capable of penetrating the very vitals, but he did not wound his person. And divested of his coat of mail, his body resembled that of a serpent which hath in season cast off its slough. And as soon as his bow had been cut off by Partha, Gautama took up another and stringed it in a trice. And strange to say, that bow of him was also cut off by Kunti's son, by means of straight shafts. And in this way that slayer of hostile heroes, the son of Pandu, cut off other bows as soon as they were taken up, one after another, by Saradwat's son. And when all his bows were thus cut off, that mighty hero hurled, from his car, at Pandu's son, a javelin like unto the blazing thunderbolt. Thereupon, as the gold-decked javelin came whizzing through the air with the flash of a meteor, Arjuna cut it off by means of ten arrows. And beholding his dart thus cut off by the intelligent Arjuna, Kripa quickly took up another bow and almost simultaneously shot a number of crescent-shaped arrows. Partha, however, quickly cut them into fragments by means of ten keen-edged shafts, and endued with great energy, the son of Pritha then, inflamed with wrath on the field of battle, discharged three and ten arrows whetted on stone and resembling flames of fire. And with one of these he cut off the yoke of his adversary's car, and with four pierced his four steeds, and with the sixth he severed the head of his antagonist's car-driver from off his body. And with three that mighty car-warrior pierced, in that encounter, the triple bamboo-pole of Kripa's car and with two, its wheels. And with the twelfth arrow he cut off Kripa's flagstaff. And with the thirteenth Falguni, who was like Indra himself as if smiling in derision, pierced Kripa in the breast. Then with his bow cut off, his car broken, his steeds slain, his car-driver killed, Kripa leapt down and taking up a mace quickly hurled it at Arjuna. But that heavy and polished mace hurled by Kripa was sent back along its course, struck by means of Arjuna's arrows. And then the warriors (of Kripa's division), desirous of rescuing wrathful son of Saradwat encountered Partha from all sides and covered him with their arrows. Then the son of Virata, turning the steed to the left began to perform circuitous evolution called Yamaka and thus withstood all those warriors. And those illustrious bulls among men, taking Kripa with them who had been deprived of his car, led him away from the vicinity of Dhananiaya, the son of Kunti.'"
SECTION LVIII
"Vaisampayana said, 'After Kripa had thus been taken away, the invincible Drona of red steeds, taking up his bow to which he had already stringed an arrow, rushed towards Arjuna of white steeds. And beholding at no great distance from him the preceptor advancing on his golden car, Arjuna that foremost of victorious warriors, addressing Uttara, said, 'Blessed be thou, O friend, carry me before that warrior on whose high banner-top is seen a golden altar resembling a long flame of fire and decked with numerous flags placed around, and whose car is drawn by steeds that are red and large, exceedingly handsome and highly-trained, of face pleasant and of quiet mien, and like unto corals in colour and with faces of coppery hue, for that warrior is Drona with whom I desire to fight. Of long arms and endued with mighty energy possessed of strength and beauty of person, celebrated over all the worlds for his prowess, resembling Usanas himself in intelligence and Vrihaspati in knowledge of morality, he is conversant with the four Vedas and devoted to the practice of Brahmacharya virtues. O friend, the use of the celestial weapons together with the mysteries of their withdrawal and the entire-science of weapons, always reside in him. Forgiveness, self-control, truth, abstention from injury, rectitude of conduct,--these and countless other virtues always dwell in that regenerate one. I desire to fight with that highly-blessed one on the field. Therefore, take me before the preceptor and carry me thither, O Uttara.'
"Vaisampayana continued, 'Thus addressed by Arjuna, Virata's son urged his steeds decked with gold towards the car of Bharadwaja's son. And Drona also rushed towards the impetuously advancing Partha, the son of Pandu,--that foremost of car-warriors,--like an infuriate elephant rushing towards an infuriate compeer. And the son of Bharadwaja then blew his conch whose blare resembled that of a hundred trumpets. And at that sound the whole army become agitated like the sea in a tempest. And beholding those excellent steeds red in hue mingling in battle with Arjuna's steeds of swan-like whiteness endued with the speed of the mind, all the spectators were filled with wonder. And seeing on the field of battle those car-warriors--the preceptor Drona and his disciple Partha--both endued with prowess, both invincible, both well-trained, both possessed of great energy and great strength, engaged with each other, that mighty host of the Bharatas began to tremble frequently. And that mighty car-warrior Partha, possessed of great prowess and filled with joy upon reaching Drona's car on his own, saluted the preceptor. And that slayer of hostile heroes, the mighty armed son of Kunti, then addressed Drona in an humble and sweet tone, saying, 'Having completed our exile in the woods, we are now desirous of avenging our wrongs. Even invincible in battle, it doth not behove thee to be angry with us. O sinless one, I will not strike thee unless thou strikest me first. Even this is my intention. It behoveth thee to act as thou choosest.' Thus addressed Drona discharged at him more than twenty arrows. But the light-handed Partha cut them off before they could reach him. And at this, the mighty Drona, displaying his lightness of hand in the use of weapons, covered Partha's car with a thousand arrows. And desirous of angering, Partha, that hero of immeasurable soul, then covered his steeds of silvery whiteness with arrows whetted on stone and winged with the feathers of the Kanka bird. And when the battle between Drona and Kiritin thus commenced, both of them discharging in the encounter arrows of blazing splendour, both well-known for their achievements, both equal to the wind itself in speed, both conversant with celestial weapons, and both endued with mighty energy, began shooting clouds of arrows to bewilder the royal Kshatriyas. And all the warriors that were assembled there were filled with wonder at sight of all this. And they all admired Drona who quickly shot clouds of arrows exclaiming,--Well done! Well done! Indeed, who else save Falguna, is worthy of fighting with Drona in battle? Surely the duties of a Kshatriya are stern, for Arjuna fighteth with even his own preceptor!--And it was thus that they who stood on the field of battle said unto one another. And inflamed with fire, those mighty-armed heroes standing before other, and each incapable of overcoming the other, covered each other with arrowy showers. And Bharadwaja's son, waxing worth, drew his large and unconquerable bow plated on the back with gold, and pierced Falguna with his arrows. And discharging at Arjuna's car innumerable whetted arrows possessed of solar effulgence, he entirely shrouded the light of the sun. And that great car-warrior of mighty arms, violently pierced Pritha's son with keen-edged shafts even as the clouds shower upon a mountain. Then taking up that foremost of bows, the Gandiva, destructive of foes and capable of withstanding the greatest strain, the impetuous son of Pandu cheerfully discharged countless shafts of various kinds adorned with gold, and that powerful warrior also baffled in a moment Drona's arrowy shower by means of those shafts shot from his own bow. And at this the spectators wondered greatly. And the handsome Dhananjaya, the son of Pritha, ranging on his car, displayed his weapons on all sides at the same time. And the entire welkin covered with his arrows, became one wide expanse of shade. And at this Drona become invisible like the sun enveloped in mist. And shrouded by those excellent arrows on all sides, Drona looked like a mountain on fire. And beholding his own car completely enveloped by the arrows of Pritha's son, Drona that ornament of battle, bent his terrible and foremost of bows whose noise was as loud as that of the clouds. And drawing that first of weapons, which was like unto a circle of fire, he discharged a cloud of keen-edged shafts. And then there were heard on the field loud sounds like the splitting of bamboos set on fire. And that warrior of immeasurable soul, shooting from his bow arrows furnished with golden wings, covered all sides, shrouding the very light of the sun. And those arrows with knots well-peeled off, and furnished with golden wings, looked like flocks of birds in the sky. And the arrows discharged by Drona from his bow, touching one another at the wings, appeared like one endless line in the sky. And those heroes, thus discharging their arrows decked with gold, seemed to cover the sky with showers of meteors. And furnished with feathers of the Kanka bird, those arrows looked like rows of cranes ranging in the autumnal sky. And the fierce and terrible encounter that took place between the illustrious Drona and Arjuna resembled that between Virata and Vasava of old. And discharging arrows at each other from bows drawn at their fullest stretch, they resembled two elephants assailing each other with their tusks. And those wrathful warriors--those ornaments of battle--fighting strictly according to established usage, displayed in that conflict various celestial weapons in due order. Then that foremost of victorious men, Arjuna, by means of his keen shafts resisted the whetted arrows shot by that best of preceptors. And displaying before the spectators various weapons, that hero of terrible prowess covered the sky with various kinds of arrows. And beholding that tiger among men, Arjuna, endued with fierce energy and intent upon striking him, that foremost of warriors and best of preceptors (from affection) began to fight with him playfully by means of smooth and straight arrows. And Bharadwaja's son fought on with Falguna, resisting with his own the celestial weapons shot by the former. And the fight that took place between those enraged lions among men, incapable of bearing each other, was like unto encounter between the gods and the Danavas. And the son of Pandu repeatedly baffled with his own, the Aindra, the Vayavya, and the Agneya weapons that were shot by Drona. And discharging keen shafts, those mighty bowmen, by their arrowy showers completely covered the sky and made a wide expanse of shade. And then the arrows shot by Arjuna, falling on the bodies of hostile warriors, produced the crash of thunderbolt. O king, elephants, cars, and horses, bathed in blood, looked like Kinsuka trees crowned with flowers. And in that encounter between Drona and Arjuna, beholding the field covered with arms decked with bangles, and gorgeously-attired car-warriors, and coats of mail variegated with gold, and with banners lying scattered all about, and with warriors slain by means of Partha's arrows, the Kuru host became panic-stricken. And shaking their bows capable of bearing much strain, those combatants began to shroud and weaken each other with their shafts. And, O bull of the Bharata race, the encounter that took place between Drona and Kunti's son was dreadful in the extreme and resembled that between Vali and Vasava. And staking their very lives, they began to pierce each other straight arrows shot from their fully-stretched bow-strings. And a voice was heard in the sky applauding Drona, and saying, 'Difficult is the feat performed by Drona, inasmuch as he fighteth with Arjuna,--that grinder of foes, that warrior endued with mighty energy, of firm grasp, and invincible in battle,--that conqueror of both celestials and Daityas, that foremost of all car-warriors.' And beholding Partha's infallibility, training, fleetness of hand, and the range also of Arjuna's, arrows, Drona became amazed. And, O bull of the Bharata race, lifting up his excellent bow, the Gandiva the unforbearing Partha drew it now with one hand and now with another shot an arrowy shower. And beholding that shower resembling a flight of locusts, the spectators wondering applauded him exclaiming, 'Excellent'! 'Excellent'! And so ceaselessly did he shoot his arrows that the very air was unable to penetrate the thick array. And the spectators could not perceive any interval between the taking up of the arrows and letting them off. And in that fierce encounter characterised by lightness of hand in the discharge of weapons, Partha began to shoot his arrows more quickly than before. And then all at once hundreds and thousands of straight arrows fell upon Drona's car. And, O bull of the Bharata race, beholding Drona completely covered by the wielder of the Gandiva with his arrows, the Kuru army set up exclamation of 'Oh'! and 'Alas'! And Maghavat, together with those Gandharvas and Apsaras that have come there, applauded the fleetness of Partha's hand. And that mighty car-warrior, the preceptor's son, then resisted the Pandva with a mighty array of cars. And although enraged with Arjuna, yet Aswatthaman mentally admired that feat of the high-souled son of Pritha. And waxing wroth, he rushed towards Partha, and discharged at him an arrowy shower like a heavy down-pour by the cloud. And turning his steeds towards Drona's son, Partha gave Drona an opportunity to leave the field. And thereupon the latter, wounded in that terrible encounter, and his mail and banner gone sped away by the aid of swift horses.'"
SECTION LIX
"Vaisampayana said, 'Then, O mighty king, Drona's son rushed to an encounter with Arjuna in battle. And beholding his rush to the conflict like a hurricane, showering shafts like a rain charged cloud Pritha's son received him with a cloud of arrows. And terrible was the encounter between them, like that between the gods and the Danavas. And they shot arrows at each other like Virata and Vasava. And the welkin being enveloped on all sides with arrows, the sun was completely hidden, and the air itself was hushed. And, O conqueror of hostile cities, as they assailed and struck each other, loud sounds arose as of bamboos on fire. And, O king, Aswatthaman's horses being sorely afflicted by Arjuna, they became bewildered and could not ascertain which way to go. And as Pritha's son ranged on the field, the powerful son of Drona finding an opportunity, cut off the string of the Gandiva with an arrow furnished with a horse-shoe head And beholding that extraordinary feat of his, the celestials applauded him highly. And exclaiming--'Well done'!---'Well done'! Drona and Bhishma, and Karna, and the mighty warrior Kripa, all applauded that feat of his greatly. And the son of Drona, drawing his excellent bow, pierced with his shafts, furnished with the feathers of the Kanka bird, the breast of Partha, that bull among warriors. Thereupon, with a loud laughter, the mighty-armed son of Pritha attached a strong and fresh string to Gandiva. And moistening his bow-string with the sweat that stood on his forehead resembling the crescent moon, Pritha's son advanced towards his adversary, even as an infuriated leader of a herd of elephants rusheth at another elephant. And the encounter that took place between those two matchless heroes on the field of battle was exceedingly fierce and made the bristles of the spectators stand on their ends. And as those heroes endued with mighty energy fought on, the two mighty elephants, the Kurus beheld them with wonder. And those brave bulls among men assailed each other with arrows of snaky forms and resembling blazing fires. And as the couple of quivers belonging to the Pandava was inexhaustible, that hero was able to remain on the field immovable as a mountain. And as Aswatthaman's arrows, in consequence of his ceaseless discharge in that conflict, were quickly exhausted, it was for this that Arjuna prevailed over his adversary. Then Karna, drawing his large bow with great force twanged the bow-string. And thereupon arose loud exclamation of 'Oh'! and 'Alas'! And Pritha's son, casting his eyes towards the spot where that bow was twanged, beheld before him the son of Radha. And at that sight his wrath was greatly excited. And inflamed with ire and desirous of slaying Karna, that bull of the Kuru race stared at him with rolling eyes. And, O king, beholding Partha turn away from Aswatthaman's side, the Kuru warriors discharged thousands of arrows on Arjuna. And the mighty-armed Dhananjaya, that conqueror of foes, leaving Drona's son, all on a sudden rushed towards Karna. And rushing towards Karna, with eyes reddened in anger the son of Kunti, desirous of a single combat with him, said these words."
SECTION LX
"Arjuna said, 'The time, O Karna, hath now come for making good thy loquacious boast in the midst of the assembly, viz., that there is none equal to thee in fight. Today, O Karna, contending with me in terrible conflict, thou shalt know thy own strength, and shalt no longer disregard others. Abandoning good breeding, thou hadst uttered many harsh words, but this that thou endeavourest to do, is, I think, exceedingly difficult. Do thou now, O Radha's son, contending with me in the sight of the Kurus, make good what thou hadst said before in disregard of myself. Thou who hadst witnessed Panchala's princess outraged by villains in the midst of the court, do thou now reap the fruit of that act of thine. Fettered by the bonds of morality before, I desisted from vengeance then. Behold now, O son of Radha, the fruit of that wrath in conflict at hand. O wicked wight, we have suffered much misery in that forest for full twelve; years. Reap thou today the fruits of our concentrated vengeance. Come, O Karna, cope with me in battle. Let these thy Kaurava warriors witness the conflict. Hearing these words, Karna replied, 'Do thou, O Partha, accomplish in deed what thou sayst in words. The world knows that thy words verily exceed thy deed. That thou hadst foreborne formerly was owing to thy inability to do anything. If we witness thy prowess even now, we may acknowledge its truth. If thy past forbearance was due to thy having been bound by the bonds of morality, truly thou art equally bound now although thou regardest thyself free. Having as thou sayst, passed thy exile in the woods in strict accordance with thy pledge and being therefore weakened by practising an ascetic course of life, how canst thou desire a combat with me now! O Pritha's son, if Sakra himself fight on thy side, still I would feel no anxiety in putting forth my prowess. Thy wish, O son of Kunti, is about to be gratified. Do thou fight with me now, and behold my strength.' Hearing this, Arjuna said, 'Even now, O Radha's son, thou hadst fled from battle with me, and it is for this that thou livest although thy younger brother hath been slain. What other person, save thee, having beheld his younger brother slain in battle would himself fly from the field, and boast as thou dost, amid good and true men?'
"Vaisampayana continued, 'Having said these words unto Karna, the invincible Vibhatsu rushed at him and charged a volley, of shafts capable of penetrating through a coat of mail. But that mighty car-warrior, Karna, received with great alacrity that discharge with an arrowy shower of his own, heavy as the downpour of the clouds. And that fierce volley of arrows covered all sides and severally pierced the steeds and arms and leathern fences of the combatants. And incapable of putting up with that assault, Arjuna cut off the strings of Karna's quiver by means of a straight and sharp arrow. Thereupon, taking out from his quiver another arrow, Karna pierced the Pandava in the hand at which the latter's hold of the bow was loosened. And then the mighty-armed Partha cut off Karna's bow into fragments. And Karna replied by hurling a dart at his adversary, but Arjuna cut it off by means of his arrows. And then the warriors that followed the son of Radha rushed in crowds at Arjuna, but Partha sent them all to the abode of Yama by means of arrows shot from the Gandiva. And Vibhatsu slew the steeds of Karna by means of sharp and tough arrows shot from the bow-string drawn to the ear, and deprived of life they dropped down on the ground. And taking another sharp and blazing arrow endued with great energy, the mighty son of Kunti pierced the breast of Kama. And that arrow, cleaving through his mail, penetrated into his body. And at this, Karna's vision was obscured and his senses left him. And regaining consciousness, he felt a great pain, and leaving the combat fled in a northernly direction. And at this, the mighty car-warrior Arjuna and Uttara, both began to address him contumely.'"
SECTION LXI
"Vaisampayana said, 'Having defeated Vikartana's son, Arjuna said unto the son of Virata, 'Take me towards that division where yonder device of a golden palmyra is seen. There our grandfather, Santanu's son, like unto a celestial, waiteth, desirous of an encounter with me.' Thereupon, beholding that mighty host thronged with cars and horses and elephants, Uttara, sorely pierced with arrows, said, 'O hero, I am no longer able to guide thy excellent steeds. My spirits droop and my mind is exceedingly bewildered. All the directions seem to be whirling before my eyes in consequence of the energy of the celestial weapons used by thee and the Kurus. I have been deprived of my senses by the stench of fat and blood and flesh. Beholding all this, from terror my mind is, as it were, cleft in twain. Never before had I beheld such a muster of horses in battle. And at the flapping of fences, and the blare of conchs, the leonine roars made by the warriors and the shrieks of elephants, and the twang of the Gandiva resembling the thunder, I have, O hero, been so stupefied that I have been deprived of both hearing and memory. And, O hero, beholding thee incessantly drawing to a circle, in course of the conflict, the Gandiva which resembleth a circle of fire, my sight faileth me and my heart is rent asunder. And seeing thy fierce form in battle, like that of the wielder of the Pinaka while inflamed with wrath, and looking also at the terrible arrows shot by thee, I am filled with fear. I fail to see when thou takest up thy excellent arrows, when thou fixest them on the bow-string, and when thou lettest them off. And though all this is done before my eyes, yet, deprived of my senses, I do not see it. My spirits are drooping and earth itself seems to be swimming before me. I have no strength to hold the whip and the reins.' Hearing these words, Arjuna said, 'Do thou not fear. Assure thyself. Thou also hast, on the field of battle performed, O bull among men, wonderful feats. Blessed be thou, thou art a prince and born in the illustrious line of Matsyas. It behoveth thee not to feel dispirited in chastising thy foes. Therefore, O prince, stationed on my car, muster all thy fortitude and hold the reins of my steeds, O slayer of foes, when I once more become engaged in battle.'
"Vaisampayana continued, 'Having said this unto Virata's son, that best of men and foremost of car-warriors, the mighty-armed Arjuna, again addressed the son of Virata, saying. 'Take me without delay to the van of Bhishma's division. I will cut off his very bow-string in the battle. Thou shalt behold today the celestial weapons of blazing beauty, shot by me, look like flashes of lightning disporting amid the clouds in the sky. The Kauravas shall behold the gold decked back of my Gandiva today, and assembled together the foe shall dispute, saying,--By which hand of his, the right or the left, doth he should? And I shall cause a dreadful river (of death) to flow today towards the other world with blood for its waters and cars for its eddies, and elephants for its crocodiles. I shall today, with my straight arrows, extirpate the Kuru forest having hands and feet and heads and backs and arms for the branches of its trees. Alone, bow in hand, vanquishing the Kuru host, a hundred paths shall open before me like those of a forest in conflagration. Struck by me thou shalt today behold the Kuru army moving round and round like a wheel (unable to fly off the field). I shall show thee today my excellent training in arrows and weapons. Stay thou on my car firmly, whether the ground be smooth or uneven. I can pierce with my winged arrows even the mountain of Sumeru that stands touching the very heavens. I slew of old, at Indra's command, hundreds and thousands of Paulomas and Kalakhanjas in battle. I have obtained my firmness of grasp from Indra, and my lightness of hand from Brahman, and I have learnt various modes of fierce attack and defence amid crowds of foes from Prajapati. I vanquished, on the other side of the great ocean, sixty thousands of car-warriors--all fierce archers--residing in Hiranyapura. Behold, now I defeat the multitudinous host of the Kurus like a tempest scattering a heap of cotton. With my fiery arrows I shall today set the Kuru-forest to fire, having banners for its trees, the foot-soldiers for its shrubs, and the car-warriors for its beasts of prey. Like unto the wielder of the thunderbolt overthrowing the Danavas, alone I shall, with my straight arrows, bring down from the chambers of their cars the mighty warrior of the Kuru army stationed therein and struggling in the conflict to the best of their power. I have obtained from Rudra the Raudra, from Varuna the Varuna from Agni the Agneya, from the god of Wind the Vayava, and from Sakra the thunderbolt and other weapons. I shall certainly exterminate the fierce Dhartarashtra-forest though protected by many leonine warriors. Therefore, O Virata's son, let thy fears be dispelled.'
"Vaisampayana continued, 'Thus assured by Savyasachin, the son of Virata penetrated into that fierce array of cars protected by Bhishma. The son of Ganga, however, of fierce deeds, cheerfully withstood the mighty-armed hero advancing from desire of vanquishing the heroes in battle. Jishnu, then, confronting Bhishma, cut off his standard clean off at the roots by shooting a gold-decked arrow pierced by which it fell to the ground. And at this, four mighty warriors, Dussasana and Vikarna and Dussaha and Vivingsati, skilled in weapons and endued with great energy, and all decked with handsome garlands and ornaments, rushed towards that terrible bowman. And advancing towards Vibhatsu--that fierce archer, these all encompassed him around. Then the heroic Dussasana pierced the son of Virata with a crescent-shaped arrow and he pierced Arjuna with another arrow in the breast. And Jishnu, confronting Dussasana, cut off by means of a sharp-edged arrow furnished with vulturine wings his adversary's bow plaited with gold, and then pierced his person in the breast by means of five arrows. And afflicted by the arrows of Partha. Dussasana fled, leaving the combat. Then Vikarna, the son of Dhritarashtra, pierced Arjuna--that slayer of hostile heroes, by means of sharp and straight arrows furnished with vulturine wings. But the son of Kunti within a moment hit him also in the forehead with straight shafts. And pierced by Arjuna, he fell down from his car. And at this, Dussaha, supported by Vivingsati, covered Arjuna with a cloud of sharp arrows, impelled by the desire of rescuing his brother. Dhananjaya, however, without the least anxiety, pierced both of them almost at the same instant by means of couple of keen-edged arrows and then slew the steeds of both. And there upon, both those sons of Dhritarashtra, deprived of their steeds and their bodies mangled were taken away by the warrior behind them who had rushed forward with other cars. Then the unvanquished Vibhatsu, the mighty son of Kunti, decked with diadem and sure of aim, simultaneously attacked all sides with his arrows.'"
SECTION LXII
"Vaisampayana said, 'Then, O thou of the Bharata race, all the great car-warriors of the Kurus, united together, began to assail Arjuna to the best of their might from all sides. But that hero of immeasurable soul completely covered all those mighty car-warriors with clouds of arrows, even as the mist covereth the mountains. And the roars of huge elephants and conchs, mingling together, produced a loud up roar. And penetrating through the bodies of elephants and horses as also through steel coats of mail, the arrows shot by Partha fell by thousands. And shooting shafts with the utmost celerity, the son of Pandu seemed in that contest to resemble the blazing sun of an autumnal midday. And afflicted with fear, the car-warriors began to leap down from their cars and the horse-soldiers from horse-back, while the foot-soldiers began to fly in all directions. And loud was the clatter made by Arjuna's shafts as they cleft the coats of mail belonging to mighty warriors, made of steel, silver, and copper. And the field was soon covered with the corpses of warriors mounted on elephants and horses, all mangled by the shafts of Partha of great impetuosity like unto sighing snakes. And then it seemed as if Dhananjaya, bow in hand, was dancing on the field of battle. And sorely affrighted at the twang of the Gandiva resembling the noise of the thunder, many were the combatants that fled from that terrible conflict. And the field of battle was bestrewn with severed heads decked with turbans, ear-rings and necklaces of gold, and the earth looked beautiful by being scattered all over with human trunks mangled by shafts, and arms having bows in their grasp and hands decked with ornaments. And, O bull of the Bharata race, in consequence of heads cut off by whetted shafts ceaselessly falling on the ground, it seemed as if a shower of stones fell from the sky. And that Partha of formidable prowess, displaying his fierceness, now ranged the field of battle, pouring the terrible fire of his wrath upon the sons of Dhritarashtra. And beholding the fierce prowess of Arjuna who thus scorched the hostile host, the Kuru warriors, in the very presence of Duryodhana, became dispirited and ceased to fight. And, O Bharata, having struck terror into that host and routed those mighty car-warriors, that fore-most of victors, ranged on the field. And the son of Pandu then created on the field of battle a dreadful river of blood, with waving billows, like unto the river of death that is created by Time at the end of the Yuga, having the dishevelled hair of the dead and the dying for its floating moss and straw, with bows and arrows for its boats, fierce in the extreme and having flesh and animal juices for its mire. And coats of mail and turbans floated thick on its surface. And elephants constituted its alligators and the cars its rafts. And marrow and fat and blood constituted its currents. And it was calculated to strike terror into the hearts of the spectators. And dreadful to behold, and fearful in the extreme, and resounding with the yells of ferocious beasts, keen edged weapons constituted its crocodiles. And Rakshasas and other cannibals haunted it from one end to the other. And strings of pearls constituted its ripples, and various excellent ornaments, its bubbles. And having swarms of arrows for its fierce eddies and steeds for its tortoises, it was incapable of being crossed. And the mighty car warrior constituted its large island, and it resounded with the bleat of conchs and the sound of drums. And the river of blood that Partha created was incapable of being crossed. Indeed, so swift-handed was Arjuna that the spectators could not perceive any interval between his taking up an arrow, and fixing it on the bow-string, and letting it off by a stretch of the Gandiva.'"
SECTION LXIII
"Vaisampayana said, 'Then while a great havoc was being made among the Kurus, Santanu's son, Bhishma, and grandsire of the Bharatas rushed at Arjuna, taking up an excellent bow adorned with gold, and many arrows also of keen points and capable of piercing into the very vitals of the foe and afflicting him sorely. And in consequence of a white umbrella being held over his head, that tiger among men looked beautiful like unto a hill at sunrise. And the son of Ganga, blowing his conch cheered the sons of Dhritarashtra, and wheeling along his right came upon Vibhatsu and impeded his course. And that slayer of hostile heroes, the son of Kunti, beholding him approach, received him with a glad heart, like a hill receiving a rain-charged cloud. And Bhishma, endued with great energy, pierced Partha's flag-staff with eight arrows. The arrows reaching the flag-staff of Pandu's son, struck the blazing ape and those creatures also stationed in the banner-top. And then the son of Pandu, with a mighty javelin of sharp-edge cut of Bhishma's umbrella which instantly fell on the ground. And then the light-handed son of Kunti struck his adversary's flag-staff also with many shafts, and then his steeds and then the couple of drivers that protected Bhishma's flanks. And unable to bear this, Bhishma though cognisant of the Pandava's might, covered Dhananjaya with a powerful celestial weapon. And the son of Pandu, of immeasurable soul, hurling in return a celestial weapon at Bhishma, received that from Bhishma like a hill receiving a deep mass of clouds. And the encounter that took place between Partha and Bhishma, was fierce and the Kaurava warriors with their troops stood as lookers on. And in the conflict between Bhishma and the son of Pandu, shafts striking against shafts shone in the air like fireflies in the season of rains. And, O king, in consequence of Partha's shooting arrows with both his right and left hands, the bent Gandiva seemed like a continuous circle of fire. And the son of Kunti then covered Bhishma with hundreds of sharp and keen-edged arrows, like a cloud covering the mountain-breast with its heavy downpour. And Bhishma baffled with the own arrows that arrowy shower, like the bank resisting the swelling sea, and covered the son of Pandu in return. And those warriors, cut into a thousand pieces in battle, fell fast in the vicinity of Falguna's car. And then there was a downpour, from the car of Pandu's son, of arrows furnished with golden wing, and raining through the sky like a flight of locusts. And Bhishma again repelled that arrowy shower with hundreds of whetted shafts shot by him. And then the Kauravas exclaimed.--Excellent! Excellent!--Indeed, Bhishma hath performed an exceedingly difficult feat inasmuch as he hath fought with Arjuna. Dhananjaya is mighty and youthful, and dexterous and swift of hand. Who else, save Bhishma, the son of Santanu, or Krishna, the son of Devaki, or the mighty son of Bharadwaja, the foremost of preceptors, is able to bear the impetus of Partha in battle? And repelling weapons with weapons, those two bulls of the Bharata race, both endued with great might, fought on playfully and infatuated the eyes of all created beings. And those illustrious warriors ranged on the field of battle, using the celestials weapons obtained from Prajapati and Indra, and Agni and the fierce Rudra, and Kuvera, and Varuna, and Yama, and Vayu. And all beings were greatly surprised, upon beholding those warriors engaged in combat. And they all exclaimed,--Bravo Partha of long arms? Bravo Bhishma! Indeed, this application of celestial weapons that is being witnessed in the combat between Bhishma and Partha is rare among human beings."
"Vaisampayana continued, 'Thus raged that conflict with weapons between those warriors conversant with all weapons. And when that conflict of celestial weapons ceased, then commenced a conflict with arrows. And Jishnu approaching his opponent, cut of with an arrow sharp like a razor the gold-decked bow of Bhishma. Within the twinkling of the eye, however, Bhishma, that mighty-armed and great car-warrior, took up another bow and stringed it. And inflamed with wrath, he showered upon Dhananjaya a cloud of arrows. And Arjuna, too, endued with great energy, rained upon Bhishma innumerable sharp-pointed and keen-edged arrows. And Bhishma also shot clouds of arrows upon Pandu's son. And conversant with celestial weapons and engaged in shooting and each other, arrows of keen points, no distinction, O king, could then be perceived between those illustrious warriors. And that mighty car-warrior, Kunti's son, covered with a diadem, and the heroic son of Santanu, obscured the ten directions with their arrows. And the Pandava covered Bhishma, and Bhishma also covered the Pandava, with clouds of shafts. And, O king, wonderful was this combat that took place in this world of men. And the heroic warriors that protected Bhishma's car, slain by the son of Pandu, fell prostrate, O monarch, beside the car of Kunti's son. And the feathery arrows of Svetavahana, shot from the Gandiva, fell in all directions as if with the object of making a wholesale slaughter of the foe. And issuing forth from his car those blazing arrows furnished with golden wings looked like rows of swans in the sky. And all the celestials with Indra, stationed in the firmament, gazed with wonder upon another celestial weapon hurled with great force by that wonderful archer Arjuna. And beholding that wonderful weapon of great beauty, the mighty Gandiva, Chitrasena, highly pleased, addressed the lord of celestials, saying, 'Behold these arrows shot by Partha coursing through the sky in one continuous line. Wonderful is the dexterity of Jishnu in evolving this celestial weapon! Human beings are incapable of shooting such a weapon, for it does not exist among men. How wonderful again is this concourse of mighty weapons existing from days of old! No interval can be perceived between his taking up the arrows, fixing them on the bow-string, and letting them off by stretching the Gandiva. The soldiers are incapable of even looking at the son of Pandu, who is like unto the midday sun blazing in the sky. So also none ventures to look at Bhishma, the son of Ganga. Both are famous for their achievements, and both are of fierce prowess. Both are equal in feats of heroism, and both are difficult of being vanquished in battle.'
'Thus addressed by the Gandharva about that combat between Partha and Bhishma, the lord of the celestials, O Bharata, paid proper respect unto both by a shower of celestial flowers. Meanwhile, Bhishma, the son of Santanu, assailed Arjuna on the left side, while that drawer of the bow with either hands was on the point of piercing him. And at this, Vibhatsu, laughing aloud, cut off with an arrow of keen edge and furnished with vulturine wings, the bow of Bhishma, that hero of solar effulgence. And then Dhananjaya, the son of Kunti, pierced Bhishma in the breast with ten shafts although the latter was contending with all his prowess. And sorely afflicted with pain Ganga's son of mighty arms and irresistible in battle, stood for a long time leaning on the pole of his car. And beholding him deprived of consciousness the driver of his car-steeds, calling to mind the instructions about protecting the warriors when in a swoon, led him away for safety.'"
SECTION LXIV
"Vaisampayana said, 'After Bhishma had fled, leaving the van of battle, the illustrious son of Dhritarashtra hoisting high flag approached Arjuna, bow in hand and setting up a loud roar. And with a spear-headed shaft shot from his bow stretched to the ear, he pierced on the forehead of that terrible bowman of fierce prowess, Dhanajaya, ranging amidst the foes. And pierced with that keen shaft of golden point on the forehead, that hero of famous deeds looked resplendent, O king, like unto a beautiful hill with a single peak. And cut by that arrow, the warm life-blood gushed out profusely from the wound. And the blood trickling down his body shone beautifully like a wreath of golden flowers. And struck by Duryodhana with the shaft, the swift-handed Arjuna of unfailing strength, swelling with rage, pierced the king in return, taking up arrows that were endued with the energy of snakes of virulent poison. And Duryodhana of formidable energy attacked Partha, and Partha also, that foremost of heroes, attacked Duryodhana. And it was that those foremost of men, both born in the race of Ajamida, struck each other alike in the combat. And then (seated) on an infuriate elephant huge as a mountain and supported by four cars, Vikarna rushed against Jishnu, the son of Kunti. And beholding that huge elephant, advancing with speed, Dhananjaya struck him on the head between the temples with an iron arrow of great impetus shot from the bow-string stretched to the ear. And like the thunderbolt hurled by Indra splitting a mountain, that arrow furnished with vulturine wings, shot by Partha, penetrated, up to the very feathers, into the body of that elephant huge as hill. And sorely afflicted by the shaft, that lord of the elephant species began to tremble, and deprived of strength fell down on the ground in intense anguish, like the peak of mountain riven by thunder. And that best of elephants falling down on the earth, Vikarna suddenly alighting in great terror, ran back full eight hundred paces and ascended on the car of Vivingsati. And having slain with that thunder-like arrow that elephant huge as a mighty hill and looking like a mass of clouds, the son of Pritha smote Duryodhana in the breast with another arrow of the same kind. And both the elephant and the king having thus been wounded, and Vikarna having broken and fled along with the supporters of the king's car, the other warriors, smitten with the arrows shot from the Gandiva, fled from the field in panic. And beholding the elephant slain by Partha, and all the other warriors running away, Duryodhana, the foremost of the Kurus, turning away his car precipitately fled in that direction where Partha was not. And when Duryodhana was fast running away in alarm, pierced by that arrow and vomitting forth blood, Kiritin, still eager for battle and capable of enduring every enemy, thus censured him from wrath, 'Sacrificing thy great fame and glory, why dost thou fly away, turning the back? Why are not those trumpet? sounded now, as they were when thou hadst set out from thy kingdom? Lo, I am an obedient servant of Yudhishthira, myself being the third son of Pritha, standing here for battle. Turn back, show me thy face, O son of Dhritarashtra, and bear in thy mind the behaviour of kings. The name Duryodhana bestowed on thee before is hereby rendered meaningless. When thou runnest away, leaving the battle, where is thy persistence in battle? Neither do I behold thy body-guards. O Duryodhana, before nor behind. O foremost of men, fly thou away and save thy life which is dear from the hands of Pandu's son.'"
SECTION LXV
"Vaisampayana said, 'Thus summoned to battle by the illustrious hero, Dhritarashtra's son turned back stung by those censures, like an infuriate and mighty elephant pricked by a hook. And stung by those reproaches and unable to bear them, that mighty and brave car-warrior endued with great swiftness, turned back on his car, like a snake that is trampled under foot. And beholding Duryodhana turn back with his wounds, Karna, that hero among men, decked with a golden necklace, stopped the king on the way and soothing him, himself proceeded along the north of Duryodhana's car to meet Partha in battle. And the mighty-armed Bhishma also, the son of Santanu, turning back his steeds decked with gold, enormous in size, and of tawny hue, rushed bow in hand, for protecting Duryodhana from Partha's hand. And Drona and Kripa and Vivingsati and Dussasana and others also, quickly turning back, rushed forward with speed with drawn bows and arrows fixed on the bow-strings, for protecting Duryodhana. And beholding those divisions advance towards him like the swelling surges of the ocean, Dhananjaya, the son of Pritha, quickly rushed at them like a crane rushing at a descending cloud. And with celestial weapons in their hands, they completely surrounded the son of Pritha and rained on him from all sides a perfect shower of shafts, like clouds showering on the mountain breast a heavy downpour of rain, And warding off with weapons, all the weapons of those bulls among the Kurus, the wielder of the Gandiva who was capable of enduring all foes, evolved another irresistible weapon obtained from Indra, called Sanmohana. And entirely covering the cardinal and other directions with sharp and keen-edged arrows furnished with beautiful feathers, that mighty hero stupefied their senses with the twang of the Gandiva. And once more, taking up with both his hands that large conch of loud blare, Partha, that slayer of foes, blew it with force and filled the cardinal and other points, the whole earth, and sky, with that noise. And those foremost of the Kuru heroes were all deprived of their senses by the sound of that conch blown by Partha. And all of them stood still, their bows, from which they were never separated, dropping down from their hands. And when the Kuru army became insensible, Partha calling to mind the words of Uttara, addressed the son of the Matsya king, saying, 'O best of men, go thou among the Kurus, so long as they remain insensible, and bring away the white garments of Drona and Kripa, and the yellow and handsome ones of Karna, as also the blue ones of the king and Drona's son. Methinks, Bhishma is not stupefied, for he knoweth how to counteract this weapon of mine. So, pass thou on, keeping his steeds to thy left; for those that are sensible should thus be avoided,' Hearing these words, the illustrious son of Matsya, giving up the reins of the steeds, jumped down from the car and taking off the garments of the warriors, came back to his place. And the son of Virata then urged the four handsome steeds with flanks adorned with golden armours. And those white steeds, urged on, took Arjuna away from the midst of battle-field and beyond the array of the infantry bearing standards in their hands. And, Bhishma, beholding that best of men thus going away, struck him with arrows. And Partha, too, having slain Bhishma's steeds, pierced him with ten shafts. And abandoning Bhishma on the field of battle, having first slain his car-driver, Arjuna with a good-looking bow in hand came out of that multitude of cars, like the sun emerging from the clouds. And Dhritarashtra's son, that foremost of heroes among the Kurus, recovering his senses, saw the son of Pritha standing like the lord of the celestials, alone on the battle-field. And he said in hurry (unto Bhishma), 'How hath this one escape from thee? Do thou afflict him in such a way that he may not escape.' And at this, Santanu's son, smiling, said unto him, 'Where had been this sense of thine, and where had been thy prowess too, when thou hadst been in a state of unconsciousness renouncing thy arrows and handsome bow? Vibhatsu is not addicted to the commission of atrocious deeds; nor is his soul inclined to sin. He renounceth not his principles even for the sake of the three worlds. It is for this only that all of us have not been slain in this battle. O thou foremost of Kuru heroes, go back to the city of the Kurus, and let Partha also go away, having conquered the kine. Do thou never foolishly throw away thy own good. Indeed, that which leadeth to one's welfare ought to be accomplished.'
"Vaisampayana continued, 'Having listened to the words of the grandsire that tended to his own welfare, the wrathful king Duryodhana no longer eager for battle, drew a deep sigh and became silent. And reflecting that the advice of Bhishma was beneficial and seeing that the Pandavas gaining in strength, the other warriors also, desirous of protecting Duryodhana, resolved to return. And beholding those foremost of Kuru heroes departing for their city, Dhananjaya, the son of Pritha, with a cheerful heart followed them for a while, desirous of addressing and worshipping them. And having worshipped the aged grandsire--the son of Santanu, as also the preceptor Drona, and having saluted with beautiful arrows Drona's son and Kripa and other venerable ones among the Kurus, the son of Pritha broke into fragments Duryodhana's crown decked with precious gems, with another arrow. And having saluted all the venerable and brave warriors thus, he filled the three worlds with the twang of the Gandiva. And suddenly blowing his conch called Devadatta, the hero pierced the hearts of all his foes. And having humbled the hostile, he looked resplendent on his car decked with a handsome flag. And beholding the Kurus depart, Kiritin cheerfully said unto Matsya's son, 'Turn back thy steeds; thy kine have been recovered; the foe is going away and do thou also return to thy city with a cheerful heart.' And the celestials also, having witnessed that most wonderful encounter between Falguna and the Kurus, were highly delighted, and went to their respective abodes, reflecting upon Partha's feats.'"
SECTION LXVI
"Vaisampayana said, 'Having vanquished the Kurus in battle, that one with eyes like those of a bull brought back that profuse cattle wealth of Virata. And while the Dhritarashtra, after their rout, were going away, a large number of Kuru-soldiers issuing out of the deep forest appeared with slow steps before Partha, their hearts afflicted with fear. And they stood before him with joined palms and with hair dishevelled. And fatigued with hunger and thirst, arrived in a foreign land, insensible with terror, and confused in mind, they all bowed down unto the son of Pritha and said,--We are thy slaves.'
"Arjuna said, 'Welcome, blessed be ye. Go ye away. Ye have no cause of fear. I will not take the lives of them that are afflicted. Ye have my assurance of protection.
"Vaisampayana continued, 'Hearing these words of assurance, the assembled warriors greeted him with benedictions in praise of his achievements and fame and wishing him long life. And the Kauravas were unable to confront Arjuna while after routing the foe he proceeded towards the city of Virata, like an elephant with rent temples. And having routed the whole army of the Kuru like a violent wind scattering the clouds, that slayer of foes, Partha, regardfully addressing the prince of Matsya, said, 'It is known to thee alone, O child, that the sons of Pritha are all living with thy father. Do not eulogise them upon entering the city, for then the king of the Matsyas may hide himself in fear. On the other hand, entering the city, do thou proclaim in the presence of thy father that the deed is thy own, saying,--By me hath the army of the Kurus been vanquished and by me have the kine been recovered from the foe!'
"Uttara said, 'The feat thou hast achieved is beyond my power. I do not possess the ability to achieve it. I shall not, however, O Savyasachin, discover thee to my father, as long as thou wilt not tell me to do it.'
"Vaisampayana continued, 'Having vanquished the hostile army and wrested the whole of the cattle wealth from the Kurus, Jishnu returned again to the cemetery and having approached the same Sami tree stood there with body mangled by the arrows of the enemy. Then that terrible monkey blazing like fire ascended into the sky with those other creatures in the flag-staff. And the illusion created (by Viswakarma) melted away and Uttara's own banner bearing the device of a lion was set up on the car again. And having replaced the arrows and quivers of those foremost of the Kuru princes, and also that other weapon the (Gandiva) which enhances the fierceness of a battle, the illustrious prince of Matsya set out for the city with a glad heart, having Kiritin as his charioteer. And having achieved an exceedingly mighty feat and slain the foe, Partha also, that slayer of foes, binding his hair into a braid as before, took the reins from Uttara's hands. And that illustrious hero entered the city of Virata, with a cheerful heart rehabilitating himself as Vrihannala, the car-driver of Uttara.'
"Vaisampayana continued, 'When all the Kauravas utterly routed and vanquished, set out in a dejected mood for Hastinapura, Falguna, on his way back, addressed Uttara, saying, 'O prince, O hero of mighty arms, seeing the kine escorted in advance of us by the cowherds, we shall enter Virata's metropolis in the afternoon, having tended the steeds with drink and a bath. Let the cowherds, despatched by thee, speedily repair to the city with the good news and proclaim thy victory.'
"Vaisampayana continued, 'Agreeable to Arjuna's words, Uttara speedily ordered the messengers, saying, 'Go ye and proclaim the king's victory. The foe hath been routed, and the kine have been recovered. And the Matsya and the Bharata princes having thus consulted together re-approached the same Sami tree. And gratified with the victory they had won, and arrived at the foot of the Sami tree, they wore on their persons and took up on their car the ornaments and robes they had left there. And having vanquished the whole hostile army and recovered the whole of the wealth from the Kurus, the heroic son of Virata returned to the city with Vrihannala as his car-driver.'"
SECTION LXVII
"Vaisampayana said, 'Having speedily recovered his wealth Virata owning a large army entered his city with a cheerful heart, accompanied by the four Pandavas. And having vanquished the Trigartas in battle and recovered all the kine, that mighty monarch, along with the sons of Pritha, looked resplendent and blazed forth in beauty. And as the brave king, that enhancer of the joys of friends, was seated on his throne, all his subjects headed by the Brahmanas stood before him. And worshipped by them, the king of the Matsyas, at the head of his army, saluted the Brahmanas and his subjects in return and dismissed them cheerfully. And Virata, the king of the Matsyas owning a large army, enquired after Uttara, saying, 'Where hath Uttara gone?' And the women and the maidens of the palace and the other females living in the inner apartments joyfully said unto him, 'Our kine having been seized by the Kurus, Bhuminjaya incensed at this and from excess of bravery hath issued forth alone with only Vrihannala as his second, for vanquishing the six mighty car-warriors, Bhishma the son of Santanu, and Kripa, and Karna, and Duryodhana, and Drona, and Drona's son who have all come with the Kuru army.'
"Vaisampayana continued, 'Then king Virata, hearing that his brave son had gone forth with only one car and with Vrihannala as his car-driver, became filled with grief, and addressing his chief counsellors, said, 'Without doubt, the Kauravas and other lords of earth, learning the defeat of the Trigartas, will never keep their ground. Therefore, let those of my warriors that have not been wounded by the Trigartas go out, accompanied by a mighty force, for the protection of Uttara.' And saying this, the king speedily despatched, for the sake of his son, horses and elephants and cars and a large number of foot-soldiers, equipped and decked with various kinds of weapons and ornaments. And it was thus that Virata, the king of the Matsyas, owning a large army, quickly ordered out a large division consisting of four kinds of troops. And having done this, he said, 'Learn ye, without loss of time whether the prince liveth still or not! I myself think that he who hath got a person of the neuter sex for his car-driver is not alive.'
"Vaisampayana continued, 'Then king Yudhishthira the just, smilingly said unto the afflicted king Virata, 'If, O monarch, Vrihannala hath been his charioteer, the foe will never be able to take away thy kine today. Protected by that charioteer, thy son will be able to vanquish in battle all the lords of earth allied with the Kurus, indeed, even the gods and the Asuras and the Siddhas and the Yakshas together.'
"Vaisampayana continued, 'Meanwhile, the swift-footed messengers despatched by Uttara, having reached Virata's city, gave tidings of the victory. And the minister-in-chief then informed the king of everything, viz., the great victory that had been won, the defeat of the Kurus, and the expected arrival of Uttara. And he said, 'All the kine have been brought back, the Kurus have been defeated, and Uttara, that slayer of foes, is well with his car-driver.' Then Yudhishthira said, 'By good luck it is that the kine have been recovered and the Kurus routed. I do not, however, regard it strange that thy son should have vanquished the Kurus, for his victory is assured that hath Vrihannala for his charioteer.'
"Vaisampayana continued, 'Hearing of the victory of his son possessed of immeasurable might, king Virata became so glad that the bristles of his body stood erect. And having made presents of raiments unto the messengers, he ordered his ministers, saying, 'Let the highways be decorated with flags, and let all the gods and goddesses be worshipped with flowery offerings. And let princes and brave warriors, and musicians and harlots decked in ornaments, march out to receive my son. And let the bellman, speedily riding an intoxicated elephant, proclaim my victory at places where four roads meet. And let Uttara, too, in gorgeous attire and surrounded by virgins and chanters of eulogies, go forth to receive my son.'
"Vaisampayana continued, 'Having listened to these words of the king, all the citizens with auspicious things in hand, and many amongst them with cymbals and trumpets and conchs, and beautiful women attired in gorgeous robes, and reciters of auspicious and sacred hymns, accompanied by encomiasts and minstrels, and drummers and other kinds of musicians issued forth from the city of the mighty Virata to welcome Uttara of immeasurable prowess. And having despatched troops and maidens and courtezens decked in ornaments, the wise king of the Matsyas cheerfully said these words, 'O Sairindhri, fetch the dice. And, O Kanka, let the play commence.' The son of Pandu replied, saying, 'We have heard it said that one whose heart is filled with joy should not play with a cunning gambler. I do not therefore, dare gamble with thee that are so transported with joy. I am ever desirous of doing what is for thy good. Let the play, however, commence if it pleases thee.'
"Virata said, 'My female slaves and kine, my gold and whatsoever other wealth I have, nothing of all this shall thou be able to protect today even if I do not gamble.' Kanka said in reply, 'O monarch, O bestower of honours, what business hast thou with gamble which is attended with numerous evils? Gambling is fraught with many evils; it should, therefore, be shunned. Thou mayst have seen or at least heard of Yudhishthira, the son of Pandu. He lost his extensive and prosperous kingdom and his god-like brothers at dice. For this, I am averse to gambling. But if thou likest, O king, I will play.'
"Vaisampayana continued, 'While the play was going on, Matsya said unto the son of Pandu, 'Lo, the Kauravas that are so formidable have been vanquished in battle by my son.' Upon this, the illustrious king Yudhishthira said, 'Why should not he conquer that hath Vrihannala for his charioteer?'
'Thus addressed, King Matsya became angry and said unto Pandu's son, 'Thou wretch of a Brahmana, dost thou compare one of the neuter sex with my son! Hast thou no knowledge of what is proper and what improper for one to say? Without doubt, thou disregardest me. Why should not my son vanquish all those with Bhishma and Drona as their leaders? O Brahmana, for friendship only I pardon thee this thy offence. Thou must not, however, say so again if thou wishest to live.'
"Yudhishthira said, 'There where Bhishma and Drona and Drona's son and the son of Vikartana and Kripa and king Duryodhana and other royal and mighty car-warriors are assembled or there where Indra himself is surrounded by the Maruts, what other person than Vrihannala can fight, encountering them all! None hath been, none will be, his equal in strength of arms! Indeed, it is Vrihannala only whose heart is filled with joy at sight of a terrible conflict. It is he who had vanquished the celestials and the Asuras and human beings fighting together. With such a one for his ally, why should not thy son conquer the foe? Virata said, 'Repeatedly forbidden by me, thou dost not yet restrain thy tongue. If there is none to punish, no one would practise virtue.'
"Vaisampayana continued, 'Saying this, the king inflamed with anger forcibly struck Yudhishthira in the face with a dice, and reproached him angrily, saying, 'Let it not occur again! And having been violently struck, blood began to flow from his nose. But the son of Pritha held it in his hands before it fell on the ground. And the virtuous Yudhishthira then glanced at Draupadi who was standing by his side. Ever obedient to the wishes of her lord, the faultless Draupadi, understanding his meaning, and bringing a golden vessel filled with water, received the blood that flowed from his nose. Meanwhile; Uttara, entertained with sweet perfumes of diverse kinds and decked with floral chaplets, slowly entered the city, received with respect by the citizens, the women, and the people of the provinces. And approaching the gate of the palace he sent the news of his arrival to his father. And the porter then, approaching the king, said, 'Thy son Uttara, waiteth at the gate with Vrihannala as his companion.' And the Matsya king, with a cheerful heart, said unto him, 'Do thou usher both, as I am very anxious to see them.' Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such is the vow of that hero of mighty arms that whoever causeth a wound on my person or sheddeth my blood except in battle, shall not live. Inflamed with rage he will never bear patiently to see me bleeding, but will slay Virata even now with his counsellors and troops and steeds.'"
SECTION LXVIII
"Vaisampayana said, 'Then Bhuminjaya, the eldest son of the king, entered, and having worshipped the feet of his father approached Kanka. And he beheld Kanka covered with blood, and seated on the ground at one end of the court, and waited upon by the Sairindhri. And seeing this, Uttara asked his father in a hurry, saying, 'By whom, O king, hath this one been struck? By whom hath this sinful act been perpetrated?'
"Virata said, 'This crooked Brahmana hath been struck by me. He deserveth even more than this. When I was praising thee, he praised that person of the third sex.'
"Uttara said, 'Thou hast, O king, committed an improper act. Do thou speedily propitiate him so that the virulent poison of a Brahmana's curse may not consume thee to thy roots!'
"Vaisampayana continued, 'Having heard the words of his son, Virata, that enhancer of the limits of his kingdom, began to soothe Kunti's son, who was like unto a fire hid in ashes, for obtaining his forgiveness. And unto the king desirous of obtaining his pardon the Pandava replied, 'O king, I have long ago forgiven it. Anger I have none. Had this blood from my nostrils fallen on the ground, then, without doubt, thou, O monarch, wouldst have been destroyed with thy kingdom. I do not, however, blame thee, O king, for having struck an innocent person. For, O king, they that are powerful generally act with unreasoning severity.'
"Vaisampayana continued, 'When the bleeding had stopped, Vrihannala entered (the council-room) and having saluted both Virata and Kanka, stood silent. And the king, having appeased the chief of the Kurus, began to praise, in Savyasachin's hearing, Uttara who had returned from the battle. And the king said, 'O enhancer of the joys of Kekaya's princess, in thee have I truly a son! I never had nor shall have, a son that is equal to thee! How, indeed, couldst thou, O Child, encounter that Karna who leaveth not a single mark unhit amongst even a thousand that he may aim at all at once? How couldst thou, O child, encounter that Bhishma who hath no equal in the whole world of men? How also couldst thou, O child, encounter Drona, that foremost of all wielders of weapons, that preceptor of the Vrishnis and Kauravas, twice-born one who may be regarded as the preceptor of all the Kshatriyas? How couldst thou meet in battle the celebrated Aswatthaman? How couldst thou, O child, encounter that Duryodhana, the prince who is capable of piercing even a mountain with his mighty arrows? My foes have all been thrashed. A delicious breeze seems to blow around me. And since thou hast recovered in battle the whole of my wealth that had been seized by the Kurus, it seems that all those mighty warriors were struck with panic. Without doubt, thou, O bull amongst men, has routed the foe and snatched away from them my wealth of kine, like his prey from a tiger.'"
SECTION LXIX
"Uttara said, 'The kine have not been recovered by me, nor have the foe been vanquished by me. All that hath been accomplished by the son of a deity. Capable of striking like a thunderbolt, that youth of celestial origin, beholding me running away in fear, stopped me and himself mounted on my car. It was by him that the kine have been recovered and the Kauravas vanquished. The deed, O father, is that hero's and not mine. It was he that repulsed with arrows Kripa and Drona and Drona's son of powerful energy, and the Suta's son and Bhishma. That mighty hero then spoke unto the affrighted prince Duryodhana who was running away like the leader of a head of elephants, these words, 'O prince of the Kuru race, I do not see that thou art safe by any means even at Hastinapura. Protect thy life by putting forth thy might. Thou shalt not escape me by flight. Therefore, make up thy mind for fight. If victorious, the sovereignty of the earth will be thine, or if slain, heaven itself will be thine.'
'Thus addressed, king Duryodhana--that tiger among men surrounded by his counsellors,--sighing on his car like a snake turned back, showered arrows endued with the speed and force of thunderbolts. Beholding all this, venerable sire, my thighs began to quake. Then that celestial youth pierced with arrows the Kuru army consisting of leonine warriors. And having pierced and afflicted that crowd of cars, that youth, stout as the lion, laughed at them and robbed them of their clothes and attires. Indeed, the six great car-warriors of the Kurus were vanquished by that hero alone, even like herds of animals ranging in the forest by a single tiger in rage.'
"Virata said, 'Where is that mighty-armed and famous youth of celestial origin, that hero who recovered in battle my wealth that had been seized by the Kurus? I am anxious to behold and worship that mighty warrior of celestial origin who hath saved thee and my kine also.'
"Uttara replied, 'The mighty son of a deity disappeared there and then. I think, however, that he will show himself either tomorrow or the day after.'
"Vaisampayana continued, 'Virata, that owner of a large army, remained ignorant of the son of Pandu who was thus described unto him by Uttara, and who was living in the palace in disguise. And permitted by the high-souled Virata, Partha presented with his own hands the garments he had brought, unto Virata's daughter. And the beautiful Uttara, obtaining those new and costly clothes of diverse kinds, became highly glad, along with the son of the Matsya king.'"
SECTION LXX
"Vaisampayana said, 'Then, on the third day, attired in white robes after a bath, and decked in ornaments of all kinds, those great car-warriors, the five Pandava brothers, having accomplished their row, and with Yudhishthira at their head, looked resplendent as they entered the palace-gate like five intoxicated elephants. And having entered the council-hall of Virata, they took their seats on the thrones reserved for kings, and shone brilliantly like fires on the sacrificial altar. And after Pandavas had taken their seats, Virata, that lord of earth, came there for holding his council and discharging other royal offices. And beholding the illustrious Pandavas blazing like fires, the king reflected for a moment. And them, filled with wrath, the Matsya king spoke unto Kanka seated there like a celestial and looking like the lord of celestials surrounded by the Maruts. And he said, 'A player at dice thou wert employed by me as a courtier! How couldst thou occupy the royal seat thus attired in handsome robes and ornaments?"
"Vaisampayana continued, 'Hearing these words of Virata, O king, and desirous of jesting with him, Arjuna smilingly said in reply, 'This person, O king, deserveth to occupy the same seat with Indra himself. Devoted to the Brahmanas, acquainted with the Vedas, indifferent to luxury and carnal enjoyments, habitually performing sacrifices, steady in vows, this one, indeed, is the very embodiment of virtue, The foremost of all Persons endued with energy and superior to every body on earth in intelligence, devoted to asceticism, he is conversant with various weapons. No other person among the mobile and immobile creatures of the three worlds possesseth or will ever possess such knowledge of weapons. And there is none even amongst the gods, or Asuras, or men, or Rakshasas, or Gandharvas, or Yaksha chiefs, or Kinnaras--or mighty Uragas, who is like him. Endued with great foresight and energy, beloved by the citizens and inhabitants of the provinces, he is the mightiest of car-warriors amongst the sons of Pandu. A performer of sacrifices, devoted to morality, and of subdued passions, like unto a great Rishi, this royal sage is celebrated over all the worlds. Possessed of great strength and great intelligence, able and truthful, he hath all his senses under complete control. Equal unto Indra in wealth and Kuvera in hoarding, he is the protector of the worlds like unto Manu himself of mighty prowess. Endued with great might, he is even such. Kind unto all creatures he is no other than the bull of the Kuru race, king Yudhishthira the just. The achievements of this king resemble the sun himself of blazing effulgence. And his fame hath travelled in all directions like the rays of that luminary. And like the rays following the risen sun of blazing effulgence, ten thousand swift elephants followed him, O king, when he dwelt among the Kurus. And, O king, thirty thousand cars decked in gold and drawn by the best steeds, also used to follow him then. And full eight hundred bards adorned with ear-rings set with shining gems, and accompanied by minstrels, recited his praises in those days, like the Rishis adorning Indra. And, O king, the Kauravas and other lords of earth always waited upon him like slaves, as the celestials upon Kuvera. This eminent king, resembling the bright-rayed sun, made all lords of earth pay tribute unto him like persons of the agricultural class. And eighty-eight thousands of high-souled Snatakas depended for their subsistence upon this king practising excellent vows. This illustrious lord protected the aged and the helpless, the maimed and the blind, as his sons, and he ruled over his subjects virtuously. Steady in morality and self-control, capable of restraining his anger, bountiful, devoted to the Brahmanas, and truthful, this one is the son of Pandu. The prosperity and prowess of this one afflict king Suyodhana with his followers including Kama and Suvala's son. And, O lord of men, the virtues of this one are incapable of being enumerated. This son of Pandu is devoted to morality and always abstains from injury. Possessed of such attributes, doth not this bull among kings, this son of Pandu, deserve, O monarch, to occupy a royal seat?'"
SECTION LXXI
"Virata said, 'If this one, indeed, be the Kuru king Yudhisthira the son of Kunti, which amongst these is his brother Arjuna, and which, the mighty Bhima. Which of these is Nakula, and which Sahadeva and where is the celebrated Draupadi? After their defeat at dice, the sons of Pritha have not been heard of by any one.'
"Arjuna said, 'Even this one, O king, who is called Vallava and is thy cook, is that Bhima of mighty arms and terrible prowess and furious impetus. It was he who slew the furious Rakshasas on the mountains of Gandhamadana, and procured for Krishna celestial flowers of great fragrance. Even he is that Gandharva, who slew the Kichaka of wicked soul and it was he who killed tigers and bears and boars in the inner apartment of thy palace. He who had been the keeper of thy horse is that slayer of foes called Nakula, and this one is Sahadeva, the keeper of thy kine. Both these sons of Madri are great car-warriors, possessed of great fame and beauty of person. These two bulls of the Bharata race, attired in handsome robes and decked in excellent ornaments, are a match for a thousand great car-warriors. And even this lady of eyes like lotus-petals and slender-waist and sweet smiles is Drupada's daughter, thy wife's Sairindhri, for whose sake, O king, the Kichakas were slain. I am, O king, Arjuna who, it is evident, thou hast heard, is that son of Pritha, who is Bhima's junior and the senior of the twins! We have, O king, happily passed in thy abode the period of non-discovery, like infants in the womb!'
"Vaisampayana continued, 'After Arjuna had pointed out those heroes--the five Pandavas, the son of Virata then spoke of Arjuna's prowess. And Uttara once again identified the sons of Pritha. And the prince said, 'That one whose complexion is bright like that of pure gold, who is stout like a full-grown lion, whose nose is so prominent, whose eyes are large and expansive, and whose face is broad and of coppery hue, is the king of the Kurus. And behold, that one whose tread is like that of an infuriate elephant, whose complexion is like that of heated gold, whose shoulders are broad and expanded, and whose arms are long and thick, is Vrikodara. And he who stands by his side, that youth of darkish hue, who is like unto a leader of a herd of elephants, whose shoulders are broad like those of a lion, whose tread is like that of a mighty elephant, and whose eyes are large and expansive like lotus-leaves, is Arjuna that foremost of bowmen. All lo, close to the king, are those foremost of men, the twins, like unto Vishnu and Indra, and who have no equals, in the world of men, in beauty, might, and behaviour. And close by them, behold, standeth Krishna, beautiful as gold, like unto the very embodiment of light, possessing the complexion of the blue lotus, like unto a celestial damsel, and resembling the living embodiment of Lakshmi herself.'
"Vaisampayana continued, 'Then Virata's son began to describe the prowess of Arjuna, saying, 'Even this one is he that slew the foe, like unto a lion devastating a flock of deer. Even he ranged through, crowds of hostile cars, slaying their best of car-warriors. By him was slain a huge, infuriate elephant by means of a single arrow. Pierced by him, that huge beast having its flanks adorned with an armour of gold, fell down piercing the earth with his tusks. By him have the kine been recovered and the Kauravas vanquished in battle. My ears have been deafened by the blare of his conch. It was by this hero of fierce deeds that Bhishma and Drona, along with Duryodhana, were vanquished. That achievement is his and not mine.'
"Vaisampayana continued, 'Hearing these words of his, the mighty king of the Matsyas, considering himself guilty of having offended Yudhishthira, said unto Uttara in reply, 'I think the time hath come for me to propitiate the sons of Pandu. And, if thou likest, I shall bestow my daughter Uttara upon Arjuna.'
"Uttara said, 'Worthy of our adorations and worship and respect, the time hath come for worshipping the illustrious sons of Pandu who deserve to be worshipped by us.'
"Virata said, 'When brought under the foe's subjection in battle, it was Bhimasena that rescued me. My kine also have been recovered by Arjuna. It is through the might of their arms that we have obtained victory in battle. Such being the case, all of us, with our counsellors, shall propitiate Yudhishthira the son of Kunti. Blessed be thou, with all thy brothers, O bull among the sons of Pandu. If, O king, we have ever said or done anything in ignorance to offend thee, it behoveth thee to forgive us. The son of Pandu is virtuous.'
"Vaisampayana continued, 'Then the high-souled Virata, delighted greatly, approached king Yudhishthira and made an alliance with him, and offered him his whole kingdom together with the sceptre and treasury and metropolis. And addressing all the Pandavas, and especially Dhananjaya, the mighty king of the Matsyas repeatedly said, 'By good luck it is that I see you.' And having again and again embraced Yudhishthira and Bhima and the sons of Madri, and smelt their heads, Virata, that owner of a large army, was not satiated with gazing at them. And being highly pleased, he said unto king Yudhishthira, 'By good luck it is that I see you safe from woods. By good luck it is that ye have accomplished with difficulty the period of exile, undiscovered by those wicked wights. I make over my entire kingdom to the sons of Pritha, and what else I have. Let the sons of Pandu accept these without the slightest hesitation. And let Dhananjaya, called also Savyasachin, accept the hand of Uttara: for that best of men is fit to be her lord.' Thus addressed, king Yudhishthira the just cast a look upon Dhananjaya, the son of Pritha. And looked at by his brother, Arjuna said unto the Matsya king, 'O monarch, I accept thy daughter as my daughter-in-law. And alliance of this kind between the Matsya and the Bharatas is, indeed, desirable.'"
SECTION LXXII
"Virata said, 'Why, O best among the Pandavas, dost thou not wish to accept as wife this my daughter that I bestow upon thee?'
"Arjuna said, 'Residing in thy inner apartments, I had occasion always to behold thy daughter, and she too, alone or in company trusted me as her father. Well-versed in singing and dancing, I was liked and regarded by her, and, indeed, thy daughter always regardeth me as her protector. O king, I lived for one whole year with her though she had attained the age of puberty. Under these circumstances, thyself or other men may not without reason, entertain suspicions against her or me. Therefore, O king, myself who am pure, and have my senses under control, beg to thee, O monarch, thy daughter as my daughter-in-law. Thus do I attest her purity. There is no difference between a daughter-in-law and a daughter, as also between a son and son's own-self. By adopting this course, therefore, her purity will be proved. I am afraid of slanderous and false accusations. I accept, therefore, O king, thy daughter Uttara as my daughter-in-law. Surpassing all in knowledge of weapons, resembling a celestial youth in beauty, my son, the mighty-armed Abhimanyu is the favourite nephew of Vasudeva, the wielder of the discus. He, O king, is fit to be thy son-in-law and the husband of thy daughter.'
"Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou carry out what thou thinkest should be done after this. He that hath Arjuna for the father of his son-in-law, hath all his desires gratified.'
"Vaisampayana continued, 'The monarch having said this, Yudhishthira, the son of Kunti, gave his assent to what was thus agreed upon between the Matsya king and Arjuna. And, O Bharata, the son of Kunti sent invitations to Vasudeva and to all his friends and relatives, and Virata also did the same. And then, after the expiry of the thirteenth year, the five Pandavas took up their abode in one of Virata's towns called Upaplavya, and Vibhatsu, the son of Pandu, brought over Abhimanyu and Janardana, and also many people of the Dasarha race from the Anarta country. And the king of Kasi, and also Saivya, being very friendly to Yudhishthira, arrived there, each accompanied by an Akshauhini of troops. And the mighty Drupada, also with the heroic sons of Draupadi and the unvanquished Sikhandin, and that foremost of wielder of weapons, the invincible Dhrishtadyumna came there with another Akshauhini of troops. And all the kings that came were not only lords of Akshauhini, but performers of sacrifices with gifts in profusion to Brahmanas, conversant with the Vedas endued with heroism, and ready to die in battle. And beholding them arrived, that foremost of virtuous men, the king of the Matsyas, adored them duly, and entertained their troops and servants and carriers of burdens. And he was highly pleased to bestow his daughter upon Abhimanyu. And after the kings had come there from different parts of the country, there came Vasudeva decked in floral garlands, and Halayudha, and Kritavarman, the son of Hridika, and Yuyudhana, the son of Satyaki, and Anadhristi and Akrura, and Samva and Nisatha. And these repressers of foes came there bringing with them Abhimanyu and his mother. And Indrasena and others, having lived at Dwaraka for one whole year, came there, bringing with them the well adorned cars of the Pandavas. And there came also ten thousand elephants and ten thousand cars, and hundred millions of horses and hundred billions of foot-soldiers, and innumerable Vrishni and Andhaka and Bhoja warriors of great energy, in the train of that tiger among the Vrishnis, Vasudeva of great effulgence. And Krishna gave unto each of the illustrious sons of Pandu numerous female slaves, and gems and robes. And then the nuptial festival set in between the families of the Matsya king and the Pandavas. And then conchs and cymbals and horns and drums and other musical instruments appointed by the Pandavas, began to play in the palace of Virata. And deer of various kinds and clean animals by hundreds were slain. And wines of various kinds and intoxicating juices of trees were profusely collected. And mimes and bards and encomiasts, versed in singing and legendary lore, waited upon the kings, and chanted their praises and genealogies. And the matrons of the Matsyas of symmetrical bodies and limbs, and wearing ear-rings of pearls and gems, headed by Sudeshna, came to the place where the marriage knot was to be tied. And amongst those beautiful females of fair complexion and excellent ornaments, Krishna was the foremost in beauty and fame and splendour. And they all came there, leading forth the princess Uttara decked in every ornament and resembling the daughter of the great Indra himself. And then Dhananjaya, the son of Kunti, accepted Virata's daughter of faultless limbs on behalf of his son by Subhadra. And that great king, Yudhishthira, the son of Kunti, who stood there like Indra, also accepted her as his daughter-in-law. And having accepted her, the son of Pritha, with Janardana before him, caused the nuptial ceremonies to be performed of the illustrious son of Subhadra. And Virata then gave him (as dowry) seven thousand steeds endued with the speed of the wind and two hundred elephants of the best kind and much wealth also. And having duly poured libations of clarified butter on the blazing fire, and paid homage unto the twice-born ones, Virata offered to the Pandavas his kingdom, army, treasury, and his own self. And after the marriage had taken place, Yudhishthira, the son of Dharma, gave away unto the Brahmanas all the wealth that had been brought by Krishna of unfading glory. And he also gave away thousands of kine, and diverse kinds of robes, and various excellent ornaments, and vehicles, and beds, delicious viands of various kinds, and cardinal drinks of diverse species. And the king also made gifts of land unto the Brahmanas with due rites, and also cattle by thousands. And he also gave away thousands of steeds and much gold and much wealth of other kinds, unto persons of all ages. And, O bull of the Bharata race, the city of the Matsya king, thronged with men cheerful and well-fed, shone brightly like a great festival.'"
The end of Virata Parva
FOOTNOTES
1. Brahma Vadini--Nilakantha explains this as Krishna-kirtanasila.
2. This speech of Vaisampayana is not included in some texts within the second section. To include it, however, in the third, is evidently a mistake.
3. The sloka commencing with Adushta and ending ratheshu cha does not occur in texts except those in Bengal.
4. A difference reading is observable here. The sense, however, is the same.
5. An independent female artisan working in another person's house.--Wilson.
6. Some of the Bengal text and Sarvastramaya for Sarvamantramaya. The former is evidently incorrect.
7. This is a very difficult sloka. Nilakantha adopts the reading Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct reading, the meaning then would be,--'Let none talk about what transpires in the presence of the king. For those even that are poor, regard it as a grave fault.' The sense evidently is that the occurrences in respect of a king which one witnesses should not be divulged. Even they that are powerless regard such divulgence of what occurs in respect of them as an insult to them, and, therefore, inexcusable.
8. The Bengal editions, read Rajna in the instrumental case. Following a manuscript text of a Pandit of my acquaintance I read Rajnas in the genitive.
9. Mahishasura, the son of Rambhasura. Durga had to fight for many many years before she could slay this formidable Asura. The story occurs in the Markandeya Purana. To this day, Bengal during the great Durga Puja festival in autumn, worships the goddess with great veneration.
10. Literally, one that rescues from difficulty.
11. Kamachara is explained by Nilakantha thus, although in other places it bears a quite different meaning.
12. Krita--attack; Pratikrita--warding it off; Sankata--clenched Some texts read Sankatakais. The meaning then would be 'cased in gauntlets.'
13. Bhuti, Hri, Sri, Kirti and Kanti are respectively the feminine embodiments of Prosperity, Modesty, Beauty, Fame and Loveliness.
14. What Draupadi means is that instead of passing her days in joy and happiness, instead of being able to wish time to be stationary with her, she is obliged in consequence of her misery, to wish time to pass off quickly.
15. Jayate asyas--i.e., she from whom one is born.
16. Some texts read, Vilwam nagaviodhara--i.e., 'As an elephant lifts up a vela fruit.'
17. Veri means both a kettle-drum and a trumpet. The latter however conveys a better meaning here.
18. Literature, force of his thighs.
19. What Bhima says is this.--Then Gandharvas, your husbands, are always obedient to thee! If they have been able to do thee a service, they have only repaid a debt.
20. Krita-krita--Nilakantha explains this to mean 'imagining themselves to have achieved success in their mission' for having learnt of Kichaka's death, they could readily guess the presence of the Pandavas there. This is too far-fetched and does not at all agree with the spirit of their report to Duryodhana below. And then the same word occurs in the very last line of the Section. I take it that in both places the word has been used in the same sense.
21. This is a very difficult sloka. I am not sure that I have understood it alright. Both Nilakantha and Arjuna Misra are silent. Instead of depending, however, on my own intelligence, I have consulted several friends who have read the Mahabharata thoroughly. The grammatical structure is easy. The only difficulty consists in the second half of the sloka. The meaning, however, I have given is consistent with the tenor of Bhishma's advice.
22. Indicating the unobstructed completion of the sacrifice.
23. The word tirtha here means, as Nilakantha rightly explains spies and not holy spots.
24. Satram is explained by Nilakantha to mean here 'false disguise.' I think, however, such an interpretation to be far-fetched. It evidently means 'forest',--the use of 'pravisteshu' in connection with it almost settles the point.
25. This sloka is not correctly printed in any of the texts that I have seen. The reading that I adopt is that the second word is the participle of the root budh and not the instrumental of budhi; the last word again of the second line is a compound of valavatsu and avaleshu instead of (as printed in many books) valavatswavaleshu. Any other reading would certainly be incorrect. I have not consulted the Bombay text.
26. Bhagasas lit., each in its proper place. It may also mean, 'according to their respective division.'
27. Kalyana-patalam is explained by Nilakantha to mean suvarna pattachchaditam.
28. One of the generals of Virata.
29. Some differences of reading are noticeable here, for Yasaswinau some texts read Manaswinau, and for Vahusamravdhau-Vahusanrambhat; and for Nakha-naki--Ratha-rathi.
30. Some texts read Ghanabiva for Ghanarva. The latter is unquestionably better in form.
31. The word in the original is Muhurta equal to 48 minutes. Nilakantha points out very ingeniously that the night being the seventh of the dark fortnight, the moon would not rise till after 14 Dandas from the hour of sunset, a Danda being equal to 24 minutes. A Muhurta, therefore implies not 48 minutes exactly, but some time.
32. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling by a glance.' Perhaps this is right.
33. The adjective Bhima-sankasas as explained by Nilakantha is in this sense, quoting the celebrated simile of Valmiki.
34. To understand the comparison would require in the reader a knowledge of the mechanism of the Indian Vina. Briefly, the Vina consists of a bamboo of about cubits attached to two gourds towards its ends. Along the bamboo which serves the purpose of a finger-board, is the main chord and several thinner wires. All these pass over a number of frets, two and a half heptachords, representing the total compass of the instrument. The wires rest towards their ends on two pieces of ivory called Upadhanas in Sanskrit or Swaris in Urdu.
35. Some read kaniasi for vaviasi. Both words are the same, and mean the same thing.
36. Vedi-Vilagna madhya--Vedi in this connection means a wasp and not, as explained by Mallinatha in his commentary of the Kumarasambhava, a sacrificial platform. I would remark in passing that many of the most poetic and striking adjectives in both the Raghu and the Kumarasambhava of Kalidasa are borrowed unblushingly from the Ramayana and the Mahabharata.
37. Padma patrabha-nibha may also mean 'of the splendour of the gem called Marakata.' Nilakantha, however, shows that this would militate against the adjective Kankojwalatwacham below.
38. The princess being of the complexion of burnished gold and Arjuna dark as a mass of clouds, the comparison is exceedingly appropriate. The Vaishnava poets of Bengal never tire of this simile in speaking of Radha and Krishna in the groves of Vrindavana.
39. The words in the original is pranayam, lit., love. Nilakantha, however, explains it as meaning modesty, humility. I think, Nilakantha is right. The relations between Arjuna and the princess were like those between father and daughter.
40. This sloka is not correctly printed in any of the texts that I have seen. The Burdwan Pandits read tat-samim. This I think, is correct, but then asasada in the singular when the other verbs are all dual seems to be correct. The poet must have used some other verb in the dual for asasada.
41. Some texts read Diptasya for Diptayam.
42. This sloka does not occur in every text. This is a typical illustration of the round about way, frequently adopted by Sanskrit writers, of expressing a simple truth. The excuse in the present instance consists in Drona's unwillingness to identify the solitary hero with Arjuna, in the midst of all his hearers. Nadiji is an exclamation referring to Bhishma, the son of the river Ganga. Lankesa-vanari-ketu is simply 'ape-bannered,' or as rendered in the text, having the devastator of the gardens of Lanka's lord for the sign of his banner. Nagahvaya is 'named after tree' for Arjuna is the name of an Indian tree. Nagri-sunu is 'Indra's son',--Indra being the foe of mountain, for formerly it was he who cut off the wings of all mountains and compelled them to be stationary. He failed only in the case of Mainaka, the son of Himavat.
43. Indian insects of a particular kind.
44. Most editions read chapas which is evidently wrong. The correct reading is avapas, meaning quiver. The Burdwan Pandits give this latter reading.
45. Some read chandrargha-darsanas. The correct reading is chandrardha-darsanas.
46. Most editions read hema-punkha and silasita in the instrumental plural; the correct reading is their nominative plural forms.
47. Sayaka means here, as explained by Nilakantha, a sword, and not a shaft.
48. From the colour of his steeds.
49. Nilakantha spends much learning and ingenuity in making out that sixty-five years in this connection means thirty-two years of ordinary human computation.
50. Some texts read,--'One large meteor fell.'
51. In some editions read,--Bharata dwijam, and Maha-hardam for maha-drumam. The meaning would then be,--'The banners (of the hostile army) began to tremble in the sky, and large lakes were agitated."
52. Some texts read Maharatham (incorrectly) for hiranmayan. Indeed, Maharatham would give no meaning in this connection. The incomplete edition of the Roy Press under the auspices of the Principal of the Calcutta Sanskrit College abounds with such incorrect readings and misprints.
53. The Roy Press edition adds here a line which looks very much like an interpolation.
54. The true reading is Acharya in the dual number, meaning Drona and Kripa. Some texts read the word in the singular form. Nilakantha notices both these reading, but prefers the dual to the singular.
55. The meaning is rather doubtful. Duryodhana seems to say that 'the hostile appearance of Arjuna has been an act of imprudence on his part. The Pandavas, after the expiry of the thirteenth year, would claim their kingdom. I, Duryodhana, may or may not accede to their demand. When, therefore, it was not certain that Arjuna would be refused by me, his hostile appearance is unwise. He has come sure of victory, but he may yet be defeated.'
56. The sense seems to be that when moralists even are puzzled in judging of the propriety or otherwise of their acts, it can easily be imagined that the Pandavas, however virtuous, have, in the matter of this their appearance, acted wrongly, for, after all, the thirteenth year may not have really been over as believed by them. Or, it may mean, that as regards our presence here, we have not acted imprudently when even moralists cannot always arrive at right conclusion. It seems that for this Duryodhana proceeds to justify that presence in the following sentences
_________________ The Flesh of Fallen Angels! Come to me all! Asteroth,
Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,
Cthulhu, Lilith, Della! Blood, to you all!
I'm the wolf, yeah! I am the wolf! It's close, it's coming. You have come. The witness to the end, of time. It's now! I will rise to her side! I don't need the words! I'm beyond the words!
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